There are 571 years between the Prophet Jesus (as) and the Prophet Muhammad (saas), Ulu al-'azm Prophets (the Resolute Messengers), and Hazrat Mahdi (as) will come some 400 years after Imam Rabbani

Some people think that the fact that Hazrat Mahdi (as) will come some
400 years after Imam Rabbani will somehow diminish the worth of Imam
Rabbani and claim that Hazrat Mahdi (as) will come 1000 years after
the imam. The fact is, however, that Hazrat Mahdi's (as) coming around
400 years after Imam Rabbani in no waydiminishes his value. Allah sent
our Prophet (saas) just 571 years after the Prophet Jesus (as), a
Resolute Messenger. The Prophet Muhammad (saas) came soon after the
Prophet Jesus (as), with a new law and book. In other words, there are
571 years between the two Resolute Messengers. Hazrat Mahdi (as) will
come some 400 years after Imam Rabbani. Indeed, Imam Rabbani declared
as such himself,saying that Hazrat Mahdi(as) will come 1000 yearsafter
the death of our Prophet (saas):
The end of this Ummah will begin WITH THE BEGINNING OF THE
SECONDTHOUSAND. IN OTHER WORDS, AFTER THE DEATH OF RASULULLAH... The
full implementation of the moral values of the Qur'an and the renewal
of the Islamic world IS INTHIS SECOND THOUSAND. THE JUST WITNESSES OF
THE TRUTHFULNESS OF THIS CASE ARE THE EXISTENCE OF JESUS (AS) AND THE
MAHDI (AS) IN THIS MILLENNIUM (IN OTHER WORDS, IN THE THOUSAND YEARS
FOLLOWING THE DEATH OF OUR PROPHET (SAAS)). (Imam Rabbani, Letters of
Rabbani, p. 261)
Here, Imam Rabbani is clearly and explicitly speaking of NOT AFTER HIS
OWN DEATH, BUT AFTER THAT OF OUR PROPHET (SAAS).
As Imam Rabbani says, the end of the Islamic world will begin with the
second millennium and Imam Rabbani, the Prophet Jesus (as) and Hazrat
Mahdi (as) will be in the second millennium after the death of our
Prophet (saas).

Physical characteristics ofAngels -

The great size of the bearers of the Throne:
Prophet Muhammad said: "I have been granted permission to speak about
one of the angels of Allaah, one of the bearers of the Throne. The
distance from his earlobes to his shoulders is the distance of a seven
- hundred year journey." [Abu Daawood]
Anas Ibn Maalik narrated thatthe Prophet said: "I have beengranted
permission to speak to an angel, one of the bearers of the Throne. His
feet are in the lowest earth and the Throne is resting on his horn.
The distance from his earlobe to his shoulder is like that of a bird
flying for seven hundred years. That angel says, 'Glory be to You,
wherever You are. '" [At-Tabaraani]
The wings of the angels:
The angels have wings, as Allaah Almighty has informed us. Some of
them have two wings, some have three or four, and some have more than
that.
Allaah, the Most Exalted, Says in the Noble Quran (what means): "[All]
praise is [due] to Allaah, Creator of the heavens and the earth, [Who]
made the angels messengers having wings, two orthree or four. He
increases in creation what He wills. Indeed, Allaah is over all things
competent." [Quran 35:1]
Moreover, We have already mentioned (in part one) the narration in
which the Messenger stated that Jibreel (angel Gabriel) has six
hundred wings.
The beauty of the angels:
Allaah has created them in a noble and beautiful form, as Allaah Says
of Jibreel (what means): "… [The Quran was] Taught to him by one
intense in strength [i.e. Jibreel] —One of soundness. And he rose to
[his] true form." [Quran 53:5-6]
Ibn `Abbaas said: "(one of soundness) means one whose appearance is
beautiful." Qataadah said regard the same verse: "One whose form is
tall and beautiful." There is no contradiction between the two views,
for he (Jibreel) is both strong and of a beautiful appearance.
The idea that angels are beautifulis well-established in people's
minds, just as the idea that devilsare ugly is also well-established.
Hence, we often hear people likenbeautiful human beings to angels.
Look at what the women said when they saw Prophet Yoosuf (Joseph) in
the verse (which means): "And when they saw him, they greatly admired
him and cut their hands and said,"Perfect is Allaah! This is not a
man; this is none but a noble angel!' [Quran 12:31]
Similarity in appearance and formbetween angels and humans:
The Messenger of Allaah said: "The Prophets were shown to me (during
his ascension), and I saw Moosaa (Prophet Moses), a man of average
build, looking likeone of the men of (the tribe of) Shanu'ah. And I
saw `Eesa Ibn Maryam (Prophet Jesus, son of Mary), and the person I
have seenwho most resembles him is `Urwah Ibn Mas'ood. And I saw
Ibraaheem (Prophet Abraham), and the one who most resembleshim is your
Companion (meaning himself). And I saw Jibreel; the person I have seen
who most resembles him is Dihyah." [Muslim and At-Tirmithi]
Is this a similarity between Jibreel's true form, or the form which
Jibreel took when he appeared in human form? Certainly, it is the
latter, because as we shall see, Jibreel often usedto appear in the
form of Dihyah Ibn Khaleefah . This is proven by the narrations in
which the Prophet described Jibreel in his real shape having six
hundredwings.
Variations in their physical shape and status:
The angels are not all the same intheir physical shape and status.
Some of them have two wings, some have three, and Jibreel has six
hundred wings. They vary in their status before their Lord, Most High.
Allaah Says (what means): "[The angels say], 'There is not among us
any except that he has a known position'". [Quran37:164]
As concerning Jibreel, Allaah Says (what means): "[That] indeed, it
[i.e. the Quran] is a word [conveyed by] a noble messenger [i.e.
Jibreel]. [Who is] possessed of power and with the Owner of the
Throne, secure [in position]" [Quran 81.19-20]
This means that he (Jibreel) has a high status and important rank before Allaah.
The best of the angels are those who were present at the battle of
Badr. Rafaa'ah Ibn Raafi' narrated that Jibreel came to the Prophet
and said: "What do you think of the people of Badr among you (i.e.,
who were present at Badr)?" He said, "They are the best of the
Muslims" or similar words. Jibreelsaid: "The same is true regarding
the angels who were present at Badr." [Al-Bukhaari]

Tayammum (dry ablution)

Definition
In Arabic, the word Tayammum literally means an 'aim' or 'purpose.' In
Islamic Law, it refersto: 'Aiming for or seeking soil to wipe one's
face and hands with the intention of purification and preparing
oneself to pray, and so on."
Proof of its Legitimacy
This act of ritual cleansing is proven by the Quran, Sunnah (prophetic
tradition) and Ijmaa' (consensus of Muslim scholars). The Quran says
(what means): "…And if you are ill or on a journey or one of you comes
from the place of relieving himself or you have contacted women [i.e.,
had sexual intercourse] and find no water, then seek clean earth and
wipe over your faces and your hands [with it]. Indeed, Allaah is ever
Pardoning and Forgiving." [Quran 4:43]
From the Sunnah, we have the Hadeeth (prophetic statement) related by
Abu Umaamah in which the Prophet said: "All of the earth has been made
a pure place of prayer for me and my nation. Whenever a person from my
nation wants to pray, hehas something with which to purify himself,
that is, the earth." [Ahmad]
Finally, there is a consensus that Tayammum forms a legitimate part of
the Sharee'ah (Islamic Law), as it replaces ablution with water or
Ghusl (ritual bathing), under specific circumstances.
A Blessing from Allaah
This form of ablution is viewed asa blessing from Allaah to the
Muslims. Jaabir related that the Prophet said: "I have beengiven five
things that were not given to anyone before me: I havebeen made
victorious due to fear of a distance of one month's journey; the earth
has been madea place of prayer for me and a source of purification -
wherever and whenever any member of mynation wants to pray, he may
pray; and the war booty has beenmade lawful to me, and this was not
lawful to anyone before me. Ihave been given permission to intercede.
Prophets before me used to be sent to their own people only, but I
have been sent to all of mankind." [Al-Bukhaari &Muslim]
When to Make Tayammum
One is permitted to make Tayammum in any of the following cases:
1- If one cannot find water or theamount one finds is insufficient for ablution
'Imraan Ibn Husayn said: "Wewere with the Messenger of Allaah during a
journey. Whenhe led the people in prayer, one man stayed apart. He
asked him: "What prevented you from praying?" He replied: 'I need a
ritual bath (because of having a wet dream) and there is no water.'
The Messenger said: 'Use the soil, for it is sufficient (i.e.
Tayammum).''' [Al-Bukhaari &Muslim]
2- If one is injured or ill
If one is in this condition and thinks that using water will worsen it
(he does not have to beabsolutely sure, but may base his assumption on
past experience or what a knowledgeable person has told him), he may
perform Tayammum.
Jaabir said, "We were on a journey and one of us was injured. Later,
he had a wet dream. He asked his companions,'Can I perform Tayammum?'
Theysaid, 'No, not if you have water.' He performed Ghusl, which
caused him to die. When news of this came to the Messenger of Allaah
he said: "They killed him! May Allaah kill them! Do you not ask if you
do not know? The remedy for ignorance is to ask. He could have
performed Tayammum and not dropped water on his wound, or wrapped it
with something, then wiped over the wrapping, and then washed the rest
of his body.""
3- If water is cold enough to physically harm the user
Tayammum is allowed when water is available but is too cold and cannot
be heated, or there is no public bathroom available. 'Amr Ibn Al-'Aas
narrated that he was once participating in a military expedition. He
had a wet dream during an extremely cold night, and was afraid that if
he performed Ghusl he would die. He prayed the morning (Fajr) prayer
with his companions. He then went to the Messenger of Allaah to ask
him about this. The Messenger said: "O 'Amr! Did you pray with your
companions while you needed a ritual bath?" 'Amr said to the Prophet
the verse (which means): "…Do not kill yourselves [or one another].
Indeed, Allaah is to you ever Merciful." [Quran 4:29] The Prophet
smiled at this and did not say anything. [Al-Bukhaari]
4- If water is nearby, but one cannot fetch it due to fear
If one fears for his life, family, wealth, [for example, if an
enemy(beast or human) is nearby or if one is a prisoner, and so on],
he may perform Tayammum. This is also allowed if there is water but
one lacks the proper means to get it, or if one fears some accusation
against him if he gets it.
5- If one is saving his water for later use
This could be for dough, cooking,or to remove an impurity that is not
pardonable. Imaam Ahmad said: "Many of the Companions performed
Tayammum to save their water for drinking." 'Ali said: "A man who is
travelling and becomes unclean because of sexual intercourse, or a wet
dream, can perform Tayammum if he fears he will go thirsty. He should
perform Tayammum and not Ghusl." [Ad-Daaraqutni]
6- If one can get water, but fears that the prayer will be over by the
time he gets it
He can perform Tayammum and pray, and does not need to repeat his
prayer (after he gets water).
The Soil Used for Tayammum
It must be pure soil: this can be sand, stone, gypsum, and so on.
Allaah Almighty Says in the Quran (what means): "…Perform Tayammum
with pure soil..." [Quran 5:6] and all scholars of theArabic language
agree that 'soil' (in Arabic) is whatever covers the earth, dirt or
otherwise.
How to Perform Tayammum
First, one must have the intention to perform ablution and purifying
himself, then he mentions Allaah's name, strikes the soil with his
hands, and wipes his face and hands up to the wrist, starting with the
right hand. Nothing is more authentic and clear than what 'Ammaar
related. He said: "I once became sexually impure and had no water, so
I rolled in the dirt and prayed. This was mentioned to the Prophet who
said: "This would have been enough for you," and he struck the earth
with his hands, blew in them andthen wiped his face and hands with
them." [Al-Bukhaari & Muslim]
This Hadeeth shows that one strike of the earth is sufficient, and one
only wipes the arms to the wrists. It is an act of Sunnah that one who
makes Tayammum with dirt should blow into his hands first and not make
his face dusty or dirty.
What Tayammum Makes Permissible
After performing Tayammum, one is pure and may perform any of the acts
requiring prior ritual purification, such as praying and touching the
Quran. He does not have to perform it during the time of prayer, and
he may pray as many prayers as he wishes (unless he nullifies it),
exactly as it is the case with regular ablution. Abu Tharr reported
that the Prophet said: "The soil is a purifier for a Muslim, even if
he does not find water forten years. Then, if he finds water, that is,
to make ablution, and so on, it becomes incumbent upon him to use it."
[Ahmad & At-Tirmithi]

The meaning of Allaah’s name al-Haseeb .

What is the meaning of Allaah's name al-Haseeb (the Reckoner, the
Bringer to Account)?
Praise be to Allaah.
Al-Haseeb is the One whois Sufficient. He is Sufficient for those who
put their trust in Him, and He is Sufficient and does not need
witnesses.
"Certainly, Allaah is Ever a Careful Account Taker of all things"
[al-Nisaa' 4:86 – interpretation of the meaning]
It may also be interpreted as al-Hafeez (the Preserver), i.e., He
keeps records of all actions, then He will requite them. Allaah is the
Bringer to Account of His slaves, i.e., He will bring them to account
for their deeds and will requite them for them according to His
Wisdomand knowledge of the smallest and greatest of their actions. So
they will be brought to account for good and evil, down the minutest
detail.
He is the One Whose blessings and gifts are known. He knows about
fractions and measurements, such as people may come to know through
calculations, but He knows them without calculating. For the one who
is counting knows things step-by-step, and he knows the total after he
has finished calculating, but the knowledge of Allaah is not dependent
upon procedures.
He is the Sufficient, in both a general and a specific sense.
In the general sense, He takes care of all His slaves with regard to
thethings that concern them, both spiritual and worldly, such as
attaining benefits and warding off harm.
In the specific sense, He takes care of His pious slaves who put
their trust in Him in such a way as to reform their worldly and
spiritual affairs. For example, Allaah says (interpretation of the
meaning):
"O Prophet (Muhammad)! Allaah is Sufficient for you and for the
believers who follow you" [al-Anfaal 8:64]
i.e., He is Sufficient for you and Sufficient for your followers. As
much as a person follows the Messenger (peace and blessings of Allaah
be upon him), both outwardly and inwardly,and as much as he worships
Allaah, Allaah will take care of him andgive him support and victory.
For only Allaah can take care of His slaves, so He is the only One in
Whom they should put their trust, Whom they should fear and worship,
as Allaah says (interpretation of the meaning):
"Is not Allaah Sufficient for His slave?" [al-Zumar 39:36]
Allaah is the Swiftest in bringing to account. When His slaves come
before Him He will bring them to account and that will not present any
difficulty to Him. He knows their numbers, their deeds, their
lifespans and all their affairs. He has taken accounted them and He
knows their amounts; Hedoes not reckon it by counting on His fingers,
but He knows it and nothing is hidden from Him. Not even the weight of
an atom or a smaller or greater amount than that is hidden from Him,
but it is written in a clear Record.
Ibn al-Qayyim said:
"He is the Sufficient, He fulfils [His slaves'] needs and protects
[them], andHe takes care of His slaves at every moment."
From Sharh Asmaa' Allaahu ta'aala al-Husna, by Dr. Hissah al-Sagheer, p. 93