Did you know......... some interesting facts

A zebra is white with black stripes.
All the planets in our solar systemrotate anticlockwise, except Venus.
It is the only planet that rotates clockwise.
Hummingbirds are the only animal that can also fly backwards.
Insects do not make noises with their voices. The noise of bees,
mosquitoes and other buzzing insects is caused by rapidly moving their
wings.
The cockroach is the fastest animal on 6 legs covering a meter a second.
The word "listen" contains the same letters as the word "silent".
The only 2 animals that can see behind itself without turning it's
head are the rabbit and the parrot.
A 'jiffy' is an actual unit of time for 1/100th of a second.
India invented the Number System. Zero was invented by Aryabhatta.
The whip makes a cracking sound because its tip moves faster than the
speed of sound.
A hippopotamus can run faster than a man.
India never invaded any country in her last 10000 years of history.
'Hippopotomonstrosesquippedaliophobia' is the fear of long words.
Didaskaleinophobia is the fear of going to school.
Phobatrivaphobia is a fear of trivia about phobias !!
It is impossible to lick your elbow.( We know you gonna try this !!! )
A snail can sleep for 3 years. ( wow, lucky chap eh ? )
The names of the continents all end with the same letter with which they start
In 1883 the explosion of the volcano Krakatoa put so much dust into
the earth's atmosphere that sunsets appeared green and the moon
appeared blue around the world for almost two years.
"Almost" is the longest word in the English language with all the
letters in alphabetical order.
Twenty-Four-Karat Gold is not pure gold since there is a small amount
of copper in it. Absolutelypure gold is so soft that it can be molded
with the hands.
Electricity doesn't move through a wire but through a field aroundthe wire.
Do you know the names of the three wise monkeys? They are: Mizaru (See
no evil), Mikazaru (Hear no evil), and Mazaru (Say no evil ).

Tongue Twisters

it is a phrase orsentence which is hard to speakfast, usually because
of alliteration or a sequence of nearly similar sounds. It helps
develop speech skills & helps in speech therapy.
To get the full effect of a tonguetwister you should try to repeatit
several times, as quickly as possible, without stumbling or
mispronouncing.
TONGUE TWISTER POEMS ANIMATED TONGUE TWISTERS A TONGUE TWISTER GAME
Here are some cool English Tongue Twisters, have fun ! Repeat them a few times !
A good cook could cook as much cookies as a good cook who could cook cookies
I saw a saw that could out saw any other saw I ever saw.
Betty Botter bought some butter, but she said "this butter's bitter! But a bit
of better butter will but make my butter better" So she bought some better
butter, better than the bitter butter, and it made her butter better so 'twas
better Betty Botter bought a bit of better butter! -
sent inby Nick ( warwickschool )
Black bug bit a big black bear. Butwhere is the big black bear that
the big black bug bit?
A big bug bit the little beetle but the little beetle bit the big bug back.
If you understand, say"understand".
If you don't understand, say"don't understand".
But if you understand and say"don't understand".
How do I understand that you understand? Understand!
I thought, I thought of thinking of thanking you.
RED BULB BLUE BULB RED BULB BLUE BULB sent by geethag (UAE)
"RED BLOOD BLUE BLOOD" sent by SANGEETHA GOPAL FUJAIRAH, U.A.E
I wish to wish the wish you wish to wish, but if you wish the wish the
witch wishes, I won't wish the wish you wish to wish.
if a sledering snail went down a slippery slide would a snail slederor
slide down the slide - By S.Walton
bubble bobble, bubble bobble, bubble bobble
These thousand tricky tongue twisters trip thrillingly off the tongue .
Sounding by sound is a sound method of sounding sounds.
Lala Gope Gappungam Das. sent by
Vishal Jain..(Mumbai)

What is to be said in sujood al-shukr (prostration of gratitude)?

What is to be said in sujood al-shukr (prostration of gratitude)?
Praise be to Allaah.
There is no specific du'aa' narrated in the ahaadeethfor sujood
al-shukr, hence the scholars said that what is to be said in sujood
al-shukr is the same tasbeeh and du'aa' as are said when prostrating
in prayer. So one should say Subhaana Rabbiy al-A'laa (Glory be to my
Lord Most High), Allaahumma laka sajadtu wa bika aamantu wa laka
aslamtu, sajada wajhi lillahi khalaqahu wa sawwarahu wa shaqqa sam'ahu
wa basarahu, tabaaraka Allaah ahsan ul-khaaliqeen (O Allaah, unto You
I prostrate, in You I believe and to You I submit. My face has
prostrated to the One who created and formed it, and gave it hearing
andsight. Blessed be Allaah, the best of creators). Thenhe should make
du'aa' as he likes.
Ibn Qudaamah (may Allaah have mercy on him) said: the description,
rulings and conditions of sujood al-shukr are the same as those for
sujood al-tilaawah (prostration required when reciting certain verses
of Qur'aan). (al-Mughni, 2/372). And he said concerning
sujoodal-tilaawah: he should sayin this prostration what he says in
the prostration during prayer. (al-Mughni,2/362).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: "Sujood
al-shukr is done in response to a calamity that is averted or a
blessing which come to a person. It is like sujood al-tilaawah outside
prayer. Some of the scholars said that wudoo' and takbeer is required,
and some said that only the first takbeer is required. Then he should
fall down in prostration, and make du'aa' after saying "Subhaana
Rabbiy al-A'laa (Glory be to my Lord Most High)."
(Fataawa Islamiyyah, 1/205)
And Allaah knows best. May Allaah send blessings and peace upon our
Prophet Muhammad.

List of ahaadeeth aboutthe prostrations of recitation

What is the evidence for the prostrations of recitation in the Holy Qur'aan?.
Praise be to Allaah.
1. The sajdah (prostration) in al-A'raaf. The marfoo' hadeeth
fromAbu'l-Darda' is da'eef (weak); the mawqoof hadeeth from Ibn 'Umar
and Ibn 'Abbaas is saheeh and was narrated by 'Abd al-Razzaaq. The
scholars are unanimously agreed on the prostration in this soorah, as
it says in Tafseer Ibn Katheer.
2. The sajdah in al-Ra'd. The hadeeth is mawqoof from Ibn 'Umar
and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
3. The sajdah in al-Nahl.The hadeeth is mawqoof from 'Umar ibn
al-Khattaab, saheeh in al-Bukhaari. He prostratedwhen reciting this
soorah when he was delivering a khutbah to the people on the minbar,
but on the following Friday he did not prostrate, and said: "Whoever
prostrates has done right and whoever does not prostrate, there is no
sin on him." And (thehadeeth) is mawqoof from Ibn 'Umar and Ibn
'Abbaas, saheeh in 'Abd al-Razzaaq.
4. The sajdah in al-Isra'. The hadeeth is mawqoof from Ibn 'Umar
and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
5. The sajdah in Maryam. It is mawqoof from Ibn 'Umar and Ibn
'Abbaas in 'Abd al-Razzaaq, and Ibn Katheer narrated that there was
consensus concerning it.
6. The two sajdahs in al-Hajj. The hadeeth for the first
prostration is maqwoof from Ibn 'Umar and Ibn 'Abbaas, saheeh in 'Abd
al-Razzaaq. The hadeeth of the two sajdahs is marfoo' from 'Amr ibn
al-'Aas, with some weakness in it, but it has corroborating evidence
in the hadeeth of 'Uqbah ibn 'Aamir and Khaalid ibn Ma'daan; and it is
mawqoof from 'Umar,his son 'Abd-Allaah, Abu'l-Darda' and Abu Moosa
al-Ash'ari, saheeh. Ishaaq said: I have the people forseventy years
doing two prostrations in Soorat al-Hajj.
7. The sajdah in al-Furqaan. The hadeeth ismawqoof from Ibn 'Umar
and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
8. The sajdah in al-Naml. The hadeeth is mawqoof from Ibn 'Umar
and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
9. The sajdah in Alif-Laam-Meem tanzeel (al-Sajdah). The hadeeth
ismawqoof from Ibn 'Umar and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
It was narrated from Abu Hurayrah that on Fridays the Prophet (peace
and blessings of Allaah be upon him) used to recite in Fajr prayer
Alif-laam-meem tanzeel (al-Sajdah).Saheeh in al-Bukhaari. It says in
al-Fath: I have not seen in any report a clear statement that he
prostrated, except in Kitaab al-Sharee'ah wherethis was mentioned. He
said: In its isnaad are some who are subject to further scrutiny. And
he said: In al-Sagheer, al-Tabaraani quotes the hadeeth of 'Ali as
marfoo' and he said: But there is some weakness in its isnaad.
10. The sajdah in Saad. Its hadeeth is marfoo',
saheeh in al-Bukhaari.
11. The sajdah in Fussilat. Its hadeeth is
mawqoof fromIbn 'Umar and Ibn 'Abbaas, saheeh in 'Abd al-Razzaaq.
12. The sajdah in al-Najm. Its hadeeth is
marfoo', saheeh in al-Bukhaari.
13. The sajdah in al-Inshiqaaq. Its hadeeth is
marfoo', saheeh in Muslim.
14. The sajdah in al-'Alaq. Its hadeeth is
marfoo', saheeh in Muslim.
Note:
Al-Muwaffaq [Ibn Qudaamah] stated in al-Kaafi (1/206) that the verses
in which there is a prostration are confirmed by consensus except the
sajdahs of al-Mufassal [from Soorat Qaf to the end of the Qur'aan],
and the second sajdah in Soorat al-Hajj.

It is not prescribed to do a single prostration for the sake of du’aa’

Some people, when they want to offer du'aa' after praying, prostrate
and offer du'aa' whilst prostrating. Is this prostration Sunnah?.
Praise be to Allaah.
Islam does not prescribe drawing close to Allaah bymeans of
prostration unless the prostration is in the prayer (salaah) or for a
specific reason, such as prostration of forgetfulness (sujood al-sahw,
if a mistake is made in the prayer), or prostration of recitation
(sujood al-tilaawah, required when reading certain verses of the
Qur'aan), or the prostration of gratitude (sujood al-shukr).
As for prostration for the sake of du'aa', there is nothing in
sharee'ah to indicate that it is permissible or mustahabb. Rather what
is proven from the Prophet (blessings and peace of Allaah be upon him)
in many mutawaatir hadeeths is that he used to raise his hands in
du'aa', and he encouragedothers to do so. He said: "Your Lord, may He
be blessed and exalted, is characterized by modesty and generosity,
and He is so Kind to His slave that, ifHis slave raises his hands to
Him, He does not let him take them back empty." Narrated by Abu Dawood
(1488); classed as saheeh by al-Albaani inSaheeh Abi Dawood.
So prostrating for the sake of du'aa' is an innovation, because the
Prophet (blessings and peace of Allaah be upon him) did not do it, and
because it is forsaking theSunnah that the Prophet (blessings and
peace of Allaah be upon him) encouraged, which is raising the hands in
du'aa'.
These scholars denouncedthis single prostration andforbade it. It was
mentioned by Abu Shaamah (may Allaah have mercy on him) in his book
al-Baa'ith 'ala Inkaaral-Bida' wa'l-Hawaadith (p. 62, 63) and he said:
Imam al-Haramayn Abu'l-Ma'aali said: The author ofal-Taqreeb mentioned
from some of his companions that if a man submits to Allaah and
prostrates for no reason, he may do that, and I have not seen this
except with him. My Shaykh regarded that as makrooh, and objected
strongly to anyone who did that. He said: this is my view.
Abu Haamid al-Ghazali said: Shaykh Abu Muhammad (may Allaah have mercy
on him) objected strongly to the one who did that, and thisis the
correct view. He said in Kitaab al-Nadhr: No one was of the view that
prostration on its own becomes obligatory if one makes a vow to do
that, because it is not an act of worship for which there is a reason,
such as recitation (i.e., prostration of recitation).
Imam al-Haramayn said: My Shaykh was of the definite opinion that
prostration on its own does not become obligatory if one makes a vow
to do that, even though the reciter of the Qur'aan may prostrate, but
prostration on its ownfor no reason is not an actof worship according
to the correct view.
The author of al-Tatimmah said: Some people have the habit of
prostrating after they finish the prayer and saying du'aa' whilst
doingso. He said: We know of no basis for this prostration and it was
notnarrated from the Messenger of Allaah (blessings and peace of
Allaah be upon him) or from his Companions. It is better to offer
du'aa' during the prayer, because of the reports that have been
narrated concerning that. And Allaah knows best.
I (Abu Shaamah) say: The fact that prostration is an act of worship
within prayer does not necessarily mean that it isan act of worship
outside of prayer, like bowing. Al-Faqeeh Abu Muhammad said: Islam
does not say that one may draw close to Allaah by doing a single
prostration for which there is no reason.

What should the personpraying behind an imam do if he recites a verse in which there is asajdah (prostration)?

What should I do if I recite a soorah in which there is a sajdah when
I am praying behind an imam?.
Praise be to Allaah.
You should not prostrate, because following the imam is obligatory and
the prostration of recitation is Sunnah. If a person is praying behind
an imam, it is not permissible for him to prostrate, and if he
prostrates deliberately although he knows that that is not
permissible, then his prayer becomes invalid.

Is it permissible to stick to tasbeeh and dhikr instead of sujood al tilaawah (prostration of recitation)?

Is it permissible to limit oneself to saying tasbeeh (Subhaan Allaah
wa'l-hamdu Lillaah wa laailaaha ill-Allaah wa laa hawla wa laa quwwata
illa Billaah - Glory be to Allah and praise be to Allah and there is
no God but Allah and there is no power and no strength except in
Allah) four timesinstead of doing the prostration of recitation?
Because it is said that if you come to a verse in which there is a
sajdah (prostration), instead of prostrating you can say the tasbeeh
mentioned above. Is there any basis or evidence for this?.
Praise be to Allaah.
The fuqaha' are agreed that the prostration of recitation is
prescribed, because of the verses and hadeeths that are narrated
concerning that. When the Muslim comes to a verse in which there is a
sajdah, it is prescribedfor him to prostrate, whether that is in
prayer or outside of prayer. Muslim narrated in his Saheeh (81) that
Abu Hurayrah (may Allah be pleased with him) said: "When the son of
Adam recites a verse of prostration and prostrates, the Shaytaan
withdraws, weeping and saying: Woe unto him – according to the report
of Abu Kurayb: Woe unto me– the son of Adam was commanded to prostrate
and he prostrated, so Paradise will be his; I was commanded to
prostrate and I refused, so Hell is mine."
So it is essential for him toprostrate and it is not valid to recite
tasbeeh or any other dhikr instead ofthat; rather this is an
innovation which should be denounced.
It was narrated that 'Aa'ishah (may Allah be pleased with her) said:
The Messenger of Allah (blessings and peace of Allah be upon him)
said: "Whoever introduces into this matter of ours anything that is
not part of it will have it rejected." Agreed upon.
Al-Nawawi said:
This hadeeth represents an important principle of Islam, and it is an
example of the concise speech of the Prophet (blessings and peace of
Allah be upon him), for it clearly rejects every innovation and
fabrication. End quote.
And the Prophet (blessings and peace of Allah be upon him) said: "you
must adhere to my Sunnah and the way of the Rightly Guided Caliphs.
Hold on to it and cling fast to it. And beware of newly-invented
matters, for every newly-invented matter is an innovation and every
innovation is a going astray." Narrated byAbu Dawood (4607) and
classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Ibn Hajar al-Haytami (mayAllah have mercy on him) was asked about some
of them saying, "We hear and obey, Your forgiveness Our Lord, and to
You is our destiny" when not doing the prostration for a verse of
prostration because one isnot in a state of purity or is unable to
prostrate.
He replied: There is no basis for that and it cannot take the place of
the prostration; rather that is makrooh to do that, because nothing
concerning that was narrated. End quote.
Al-Fataawa al-Fiqhiyyah al-Kubra, 1/194
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: When
weread the Book of Allah and we come to a sajdah, and we are in a
place other than the mosque or prayer room, such as the school and the
like, we say Laa ilaaha ill-Allaah wahdahu laa shareeka lah,
lahu'l-mulk wa lahu'l-hamd wa huwa 'ala kulli shay'in qadeer (there is
nogod but Allaah alone, withno partner or associate. His is the
Dominion and toHim be praise, and He is able to do all things) four
times. Is that permissible or not? If it is not permissible, what
should we do?
He replied:
When the reader comes to a verse of prostration, if he is in a place
where he can prostrate, then it ismustahabb for him to prostrate, but
it is not obligatory according to the more correct opinion, because it
is proven that 'Umar ibn al-Khattaab (may Allah be pleased with him)
recited a verse of prostration when he was delivering the khutbah on a
Friday, and he came down (from the minbar) and prostrated, then he
recited it on the following Friday and did not prostrate, and he
said:Allah has not enjoined us to prostrate unless we want to. And
when he didnot prostrate, he did not say something instead of
prostrating, because that is an innovation. The evidence that is that
Zayd ibn Thaabit recited Soorat al-Najm in the presence ofthe Prophet
(blessings and peace of Allah be upon him) and he did not prostrate,
and the Prophet (blessings and peace of Allah be upon him) did not
teach him to say anything instead of prostrating.

And Allaah knows best.

Ruling on eating chicken that was fed hormones or ground meat

Does the meat of chicken grown by giving steroids ishalal evenif it is slaughtered correctly?
Praise be to Allaah.
If the manufactured food or medicines did not contain anything harmful or impure (najis), there is nothing wrong with eating chickens to whom they were fed, if they havebeen slaughtered in the proper shar'i manner by a Muslim or a kitaabi (i.e., Jew or Christian).
But if the feed or medicine is harmful to man, and willmake him sick, for example, it is haraam to feed them to chickens and to eat those chickens, because Allah says (interpretation of the meaning):
"and do not throw yourselves into destruction"
[al-Baqarah 2:195].
And the Prophet (blessingsand peace of Allah be uponhim) said: "There should be neither harming not reciprocating harm." Narrated by Ibn Maajah (2431) and classed as saheeh by al-Albaani in Irwa' al-Ghaleel (896).
If the feed is naajis (impure), such as meat from animals that died without being slaughteredproperly (maytah) or blood and so on, that may be put in the feed, then the matter is subject to further discussion.
Is most of the feed is madefrom those impure substances or from taahir (pure) things such as grains and the like?
If most of the feed is pure, it is permissible to eat it, and there is nothing wrong with that.
But if most of its feed is naajis (impure) -- this is what the scholars call "an animal that feeds on filth" -- it is not permissible to eat unless it has been detained and fed with taahir food that will make its meat good.
Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (11/298):
The animal that feeds on filth is one whose food is mostly impure (najaasah).
There are two scholarly views concerning this: one view is that it is haraam because it has been nourished by impure matter that has an effect on its meat.
The other view is that it is halaal. This is based on theidea that impure things become pure when they undergo a transformation. They said: The impurity that it ate has been transformed into blood, flesh and the like that grows in the body, so it is taahir. End quote.
Shaykh al-Islam Ibn Taymiyah said:
The Prophet (blessings andpeace of Allah be upon him) forbade the milk of an animal that feeds on filth or impurity, but if the animal is detained until it becomes pure, then it is halaal according to Muslimconsensus, because before that the effect of the impurity could be seen in its milk, eggs and sweat, so it gave off a rotten and evil stench. Once that is removed, it becomes taahir (pure). If the ruling is established for a reason, it ceases to apply once that reason is no longer present.

And Allah knows best.

Prophet Ismail and hisFather

After Ismail's (alayhis salam) mother had died, Ibrahim came to see
his family whom he had left near Zam-zam. Ismail (alayhis salam) was
not at home when Ibrahim (alayhis salam) arrived, buthis wife was. She
did not know who Ibrahim (alayhis salam) was. When Ibrahim (alayhis
salam) asked her about how they were managing, she started complaining
abouthow difficult life was and how poor they were. Ibrahim (alayhis
salam) told her to give her husband greetings from him and to tell him
to change the threshold of the gate to his house.
When Ismail (alayhis salam) returned, he sensedthat something unusual
had happened and he asked his wife if anyone had been there. Then she
told him what had happened and what Ibrahim (alayhis salam) had said
to her. Ismail (alayhis salam) told her that the stranger had beenhis
father, and that he had ordered Ismail to divorce her.
How did Ismail (alayhis salam) know what Ibrahim (alayhis salam) was
talking about? A threshold is the sill of a door or gate, the part
that one steps on when one enters a house. If the threshold is rotten,
the house is not strong. Ismail's (alayhis salam) wife was the rotten
threshold because of her whining, complaining ways. Had she remained
asIsmail's (alayhis salam) wife, his entire household would have been
weakened. The wife, as mother of a man's children, is the foundation
of his family for many generations to come, and she must be made of
goodmaterial in order to fulfill her purpose well.
Sometime after Ismail (alayhis salam) had taken another wife, his
father Ibrahim (alayhis salam) again came visiting and again found no
one but the wife at home. However, this time when he asked her how
they were doing, she cheerfully answered that they were prospering and
she gave thanks to Allah for all their blessings. She offered Ibrahim
(alayhis salam) meat and water, and he asked for Allah's blessing on
all their meat and water. When he left, he told her to give his
regardsto her husband and to tell him to keep the threshold of his
gate.
When Ismail (alayhis salam) returned home he asked if anyone had
visited. She told him all about the nice old man and the piece of
advice he had given in his message to Ismail (alayhis salam). From
this message Ismail (alayhis salam) knew that his father approved of
the new wife and had advised Ismail (alayhis salam) to keep her with
him.
Again some time had passed when Ibrahim (alayhis salam) wished to see
his son. He found Ismail (alayhis salam) sharpening his arrows at the
Zam-zam well, and they exchanged a warm father-son greeting. This time
Allah had given Ibrahim (alayhis salam) an order and Ibrahim
(alayhissalam) needed Ismail's (alayhis salam) help to fulfill it.
Ismail (alayhis salam) agreed immediately to help, before he even knew
whatwas required of him. Allah had ordered Ibrahim (alayhis salam) to
build a house on the hillock where Ismail (alayhis salam) had been
left as a baby with his mother, a place which was higher than the land
surrounding it. And so it was that Ibrahim (alayhis salam) and Ismail
(alayhis salam) built the Ka'ba. Ismail (alayhis salam) brought the
stones and Ibrahim (alayhis salam) put them in place. When the walls
became too high, Ibrahim (alayhis salam) stood on a rock and Ismail
(alayhis salam) handed the stones up to him. As they worked they kept
repeating: "Our Lord! Accept this service from us, for Thou art the
All-Hearing, the All-Knowing." (al-Qur'an 2:127). That is how the
Ka'ba came to be built.
You can read about Ismail (alayhis salam) and his father in Sahih
al-Bukhari IV: 583-584 and in the Qur'an 2:125-129.

Nasruddin

Nasruddin used to stand in the street on market-days, to be pointed
out as an idiot. No matter how often people offered hima large and a
small coin, he always chose the smaller piece. One day a kindly man
said to him:
- Nasruddin, you should take the bigger coin. Then you will have more
money and people will no longer be able to make a laughing stock
ofyou.
- That may be true, said Nasruddin, but if I always take the larger,
people will stop offering me money to prove that I am more idiotic
than they are. Then I would have no money at all.
As Nasruddin emerged form the mosque after prayers, a beggar sitting
on the street solicited alms. The following conversation followed:
- Are you extravagant? asked Nasruddin.
- Yes Nasruddin. replied the beggar.
- Do you like sitting around drinking coffee and smoking? asked Nasruddin.
- Yes. replied the beggar.
- I suppose you like to goto the baths everyday? asked Nasruddin.
- Yes. replied the beggar.
- ... And maybe amuse yourself, even, by drinking with friends? asked Nasruddin.
- Yes I like all those things. replied the beggar.
- Tut, Tut, said Nasruddin, and gave hima gold piece.
A few yards farther on. another beggar who hadoverheard the
conversation begged for alms also.
- Are you extravagant? asked Nasruddin.
- No, Nasruddin replied second beggar.
- Do you like sitting around drinking coffee and smoking? asked Nasruddin.
- No. replied second beggar.
- I suppose you like to goto the baths everyday? asked Nasruddin.
- No. replied second beggar.
- ... And maybe amuse yourself, even, by drinking with friends? asked Nasruddin.
- No, I want to only live meagerly and to pray. replied second beggar.
Whereupon the Nasruddin gave him a small copper coin.
- But why, wailed secondbeggar, do you give me, an economical and pious
man, a penny, when you give that extravagant fellow a sovereign?
Ah my friend, replied Nasruddin, his needs are greater than yours.
One day Nasruddin went to a banquet. As he was dressed rather
shabbily, no one let him in. So he ran home, put on his best robe and
fur coat and returned. Immediately, the host came over, greeted him
and ushered him to the head of an elaborate banquet table. When the
food was served, Nasruddin took some soup with spoon and pushed it to
the his fur coat and said, - Eat my fur coat, eat! It's obvious that
you're the real guest of honor today, not me!

4a] Conditions, essential parts and Sunnahs of Jumu’ah khutbahs - http://aydnajimudeen.blogspot.com/

4a]
There are differences of opinion with regard to many of these minor
issues, the details of which are discussed elsewhere. But here we have
limited it to an overall discussion of that which all the Muslims need
to know.
However we should point out here the importance of paying attention to
thepeople's situation with regard to what the khutbah should contain.
The khateeb should give them what they need andnot talk to them about
things that they cannot understand or that they do not need to know of
religious issues.
Moreover he should not differ from what people are used to in their
khutbahs of remembranceof Allaah, supplication or other things that
are mustahabb in the khutbah, and for which there is no evidence that
they are essential in the khutbah. It is sufficient forthere to be
evidence that they are mustahabb or even allowed for him to do them.
And he should pay attention to the people's situation and needs.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said, after
discussing what the Hanbali fuqaha' regard as essential in the Friday
khutbah:
Some of the scholars said that the basic condition ofthe khutbah is
that it should contain exhortation that softens the hearts and is
beneficial to the people present, and that praising Allaah, sending
blessings upon the Prophet (blessings and peace of Allaah be upon him)
and reciting a verse are all part of perfecting the khutbah.
But this opinion, althoughit carries some weight, need not be followed
if the people of this city follow the first view which the author
mentioned above, because if he omits these conditions which the author
has mentioned, the people will become confused and everyone will leave
Jumu'ah feeling that he has not prayed Jumu'ah, but if you fulfil
these conditions you will not be doing anything haraam.
Paying attention to the people with regard to anymatter that is not
haraamis the way of sharee'ah. The Prophet (blessings and peace of
Allaah be upon him) paid attention to his Companions with regard to
fasting and not fasting in Ramadan when travelling, and he paid
attention to them with regard to the rebuilding of the Ka'bah, when he
said to 'Aa'ishah: "Were it not that your people are still new in
Islam, I would have demolished the Ka'bah and rebuilt it on the
foundations of Ibraaheem." [Agreed upon] This principle is well known
in sharee'ah.
But if you go along with them with regard to something that is
haraam,this is called compromise and it is not permissible. Allaah
says (interpretationof the meaning): "They wish that you should
compromise (in religion out of courtesy) with them, so they (too)
wouldcompromise with you" [al-Qalam 68:9].

And Allaah knows best.

4] Conditions, essential parts and Sunnahs of Jumu’ah khutbahs- Detail :- http://aydnajimudeen.blogspot.com/

4]
Can you explain to us the essential parts, obligations and Sunnahs of
the Jumu'ah khutbah?.
Praise be to Allaah.
Firstly:
The fuqaha' of the four madhhabs are agreed that the khutbah is a
condition of the Friday prayer being valid, and it is part of the
remembrance of Allaah that Allaah has enjoined in His words
(interpretation of the meaning):
"O you who believe (Muslims)! When the call is proclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come tothe remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing)"
[al-Jumu'ah 62:9].
The Prophet (blessings and peace of Allaah be upon him) persisted in
doing this; in fact it is narrated from some of the Companions that
the khutbah is a replacement for two rak'ahs of Zuhr prayer. All of
that indicates that the khutbahis an essential condition for the
Friday prayer being valid.
Ibn Qudaamah (may Allaah have mercy on him) said:
To sum up, the khutbah isa condition of Jumu'ah, and it is not valid
withoutit, as was stated by 'Ata', al-Nakha'i, Qataadah, al-Thawri,
al-Shaafa'i, Ishaaq, Abu Thawr and ashaab al-ra'i. And we do not know
of anyone who disagreed with that except al-Hasan. End quote.
Al-Mughni (2/74)
Secondly:
Conditions of the Friday khutbah
The fuqaha' are also agreed on two of the conditions of the Friday khutbah:
1. That it should be done after the beginning of the time for Friday prayer.
2. That it should be done before the prayer and not after.
Al-Khateeb al-Sharbeeni said: according to consensus, except for those
who heldodd opinions. Mughni al-Muhtaaj, 1/549. There should not be a
lengthy interval between the two,rather the prayer should come
immediately after the khutbah. Ibn Qudaamah (may Allaah have mercy on
him) said: It is essential that the prayer come immediately after the
khutbah. End quote. Al-Mughni, 2/79.
The scholars differed concerning other conditions. We will mention
briefly that which we believe is most likely to be conditions after
having studied the evidence of all opinions:
3. The intention (niyyah). That is because the Prophet (blessings
and peace of Allaah be upon him) said: "Actions are but by
intentions." Agreed upon. So it is stipulated that the khateeb should
have the intention of presenting a khutbah that is acceptableand valid
for Friday prayer. This is the view of the Hanbalis and some of the
Shaafa'is.
4. It should be spoken out loud. It is not acceptable for the
khateeb to give a khutbahsilently, because the aims of the khutbah
cannot be achieved unless it is givenout loud. This is the view of the
majority of scholars, apart from the Hanafis.
Some of the scholars havestipulated that a specific number of people
must attend the Friday khutbah, and some of them stipulated that the
khutbah should be in Arabic, but we have explained previously on our
website that these two conditions are not valid. See the answer to
question no. 7718 and 112041 .
Thirdly:
Essential part of the Friday khutbah
The correct scholarly viewis that the only essential part of the
Friday khutbahis the minimum to which the word khutbah may beapplied
according to custom. This is the view ofIbn Hazm. Al-Muhalla, 5/97,
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is not sufficient in the khutbah to discourage people from being
attached to worldly matters and to remind them of death, rather it is
essential to give what may be called a khutbah according to custom,
and that cannot be achieved by means of an abbreviated speech that
fails to fulfil the purpose. End quote.
Al-Ikhtiyaaraat, p. 79
Shaykh 'Abd al-Rahmaan al-Sa'di (may Allaah have mercy on him) said:
The fuqaha's stipulation of the four essential parts in each of the
two khutbahs is subject to further discussion. If the speaker does in
each of the two khutbahs that which fulfils the purpose of the
khutbah, which is exhortation that moves the heart, then he has done
the khutbah. But undoubtedly praise of Allaah, blessings upon
theMessenger of Allaah (blessings and peace of Allaah be upon him) and
recitation of some Qur'aanare all things which complete and adorn the
khutbah. End quote.
Al-Fataawa al-Sa'diyyah, p. 193
The khateeb should be pure and free of impurities both minor andmajor,
and he should wear his best clothes, greet the people with salaam and
deliver the khutbah from the minbar.He should turn to face thepeople
and he should be sincere in exhorting and reminding the people in
clear and eloquent words.He should keep the khutbah short and not make
it lengthy, and he should make it into two khutbahs.:->

Is it permissible for one person to give the Jumu’ah khutbah and another to lead the prayers?

Is it permissible for someone to give the khutba and someone else to
lead the salaat on friday, this happens at mymosque during ramadan
where a shaikh was askedto give the khutba but fora hafiz/quran who
was present to lead the salaat,is this correct because the shaikh said
this is not of the sunnah,
Jazakhalla Khairan
Praise be to Allaah.
Imaam Ibn Qudaamah (may Allaah have mercy on him) said: "Section:
theSunnah is for the same person to lead the prayersas gave the
khutbah, because the Prophet (peace and blessings of Allaah be upon
him) used to do both himself, as did his successors (the khulafa').
But if one man gives the khutbah and another leads the prayer for a
valid reason, this is permissible. This is what Ahmad stated…because
if it is permissible for someone else to take overleading the prayer
for a valid reason, then this applies even more so in the case of the
khutbah with the prayer. If there isno reason, then Ahmad (may Allaah
have mercy on him) said: 'I do not likeit if there is no excuse.' The
reason why it is not liked may be because the Prophet (peace and
blessings of Allaah be upon him) used to do both of them, and he
said,'Pray as you have seen mepraying' (Reported by al-Bukhaari and
Ahmad), and because the khutbah takes the place of two rak'ahs. The
reason why itis permissible may be because the khutbah is separate
from the prayer, as if it is two prayers." (al-Mughni, part 2, Kitaab
al-Jumu'ah: Fasl: yatawallaa al-salaah man yatawallaa al-khutbah. See
also: al-Badaa'i', 1/262, al-Sharh al-Kabeer, 1/499).
The fact that the one wholeads the prayer knows more Qur'aan than the
khateeb is not a reason for going against the Sunnah of the khateeb
also being the imaam for the prayers. The khateeb should lead the
people in prayer and recite whatever he can of Qur'aan, even if there
are people behind him who know more than he does. And Allaah knows
best.

Delaying Jumu’ah prayer until nearly the time for ‘Asr

''Friday Prayers'' :
@
In our country there are mosques where they delay Jumu'ah prayer until
almost the time for 'Asr. Is it permissible to pray Jumu'ah in these
mosques?.
Praise be to Allaah.
The time for Jumu'ah lastsuntil the time for 'Asr begins, according to
the majority of scholars. If thepeople pray Jumu'ah before the time
for 'Asr begins, then they have caught up with Jumu'ah.
See: al-Majmoo' (4/377-381), al-Muhalla (5/42-45).
It is better to pray Jumu'ah with those who offer the prayer at the
beginning of its time, because that is in accordance with the Sunnah
of the Messenger (peace and blessings of Allaah be upon him). It was
narrated that Salamah ibn al-Akwa' (may Allaah be pleased with him)
said: We used to pray Jumu'ah with the Messenger of Allaah (S) when
the sun passed its zenith . Narrated by al-Bukhaari (4168) and Muslim
(860).
It is haraam to delay Jumu'ah until the time forit is over; that is a
major sin, because Allaah says (interpretation of the meaning):
"Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours"
[al-Nisa' 4:103]
"Then, there has succeeded them a posterity who have given up
As-Salaah (the prayers)[i.e. made their Salaah (prayers) to be lost,
either by not offering them or by not offering them perfectly or by
not offering them in their proper fixed times] and have followed
lusts. So they will be thrown in Hell"
[Maryam 19:59]
The scholars of the Standing Committee for Issuing Fatwas were asked
about people who are studying in the US, and the study program does
not allow any time for prayer. The time for Jumu'ah prayer in the US
is 1.30 p.m., but they are forced to delay it until 4 p.m. because of
the study program. Is it permissible to delay Jumu'ah until thistime?
They replied: It is not permissible to delay the five prayers for
which the wise Lawgiver has stipulated specific times. Ifthe delay in
prayer is for areason which will not cause one to miss its prescribed
time, then it is permissible to delay it; if it will cause one to miss
the time, it is haraam. If continuing to study means that the prayer
will be done outside of the proper time, then it is not permissible
for the student to do that, and hemust offer the prayer on time. The
end of the time for Jumu'ah is the end of the time for Zuhr, so it is
not permissible to delay itunder any circumstances.
And Allaah is the Source ofstrength. May Allaah s endblessings and
peace upon our Prophet Muhammad and his family and companions. End
quote.
Shaykh 'Abd al-'Azeez ibn "Abd-Allaah ibn Baaz, Shaykh 'Abd al-Razzaaq
'Afeefi, Shaykh 'Abd-Allaahibn Qa'ood.
Fataawa al-Lajnah al-Daa'imah (8/197).
To sum up:
It is permissible to delay Jumu'ah prayer until closeto the time for
'Asr, in such a way that it will endbefore the time for 'Asr begins,
but if there is more than one Jumu'ah inthe town, it is better to pray
with those who prayJumu'ah when the time for it begins.
And Allaah knows best.

1a] Is it prescribed for the khateeb to say “Aqoolu qawli haadha wa astaghfir-Allaah (I say these words of mine and I ask Allah for forgiveness)?

1a]
''Friday Prayers'' :
@
because what these words refer to is everything that the khateeb said
in his khutbah, even the verses, hadeeths and reports thatthe khateeb
quoted.
The point is that saying these words is permissibleand there is
nothing wrong with it, and there is no justification for objecting to
it.
We ask Allah to help us tounderstand His religion properly.
And Allah knows best.

1] Is it prescribed for the khateeb to say “Aqoolu qawli haadha wa astaghfir-Allaah (I say these words of mine and I ask Allah for forgiveness)?

1]
''Friday Prayers'' :
@
At the end of the Friday khutbah the khateeb says,"Aqoolu qawli haadha
wa astaghfir-Allaah (I say these words of mine and Iask Allah for
forgiveness). Is there any basis for this in Islam? Is there anything
wrong with that? We prayed in one ofthe mosques and at the end of the
khutbah the khateeb said, "I say these words of mine and I ask Allah
for forgiveness for me and you and for all the Muslims." When the
prayer was over, one of the congregation of the mosque objected to
that and said: "This is an innovation that is said in the khutbah."
Then he said: "It is not only your words, you quoted Qur'aanic verses
and hadeeths, and the words of the Salaf, so how could you say that
these are your words?".
Praise be to Allaah.
There is nothing wrong with the khateeb saying at the end of his
speech, "Aqoolu haadha wa astaghfir-Allaah (I say thisand I ask Allah
for forgiveness)" or "Aqoolu qawli haadha wa astaghfir-Allaah (I say
these words of mine and Iask Allah for forgiveness)",whether this is
the first orsecond Friday khutbah or any other kind of speech. These
are words that are narrated from the Prophet (blessings and peace of
Allah be upon him) and from the khateebs among his Companions (may
Allah be pleased with them).
Ibn Hibbaan (3828) narrated from Ibn 'Umar (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) gave
a speech on theday of the conquest of Makkah. He praised and glorified
Allah then he said: "To proceed: O people, Allah has taken away from
you the pride in ancestry of Jaahiliyyah. O people, people are of two
types, the righteous and pious one who is dearto his Lord and the
wretched evildoer who is worthless before his Lord." Then he recited
the verse (interpretation of the meaning): "O mankind! We have created
you from a male and a female, and made you into nations and tribes,
that you may knowone another. Verily, the most honourable of you with
Allaah is that (believer) who has At-Taqwa [i.e. he is one of the
Muttaqoon (the pious.See V.2:2)]. Verily, Allaah isAll-Knowing,
All-Aware" [al-Hujuraat 49:13]. Then he said: "Aqoolu haadha wa
astaghfir-Allaah (I say this and I ask Allah for forgiveness)."
This hadeeth was classed as saheeh by Shu'ayb al-Arna'oot in his
Tahqeeq, and by al-Albaani in al-Silsilah al-Saheehah, 2803. The
biographers narrated thatThaabit ibn Qays ibn Shammaas, the khateeb of
the Ansaar (may Allah be pleased with him) said it in the presence of
the Prophet (blessings and peace of Allah be upon him). Ibn Ishaaq
said in the report of the delegation of Banu Tameem and their boasting
in front of the Prophet (blessings and peace of Allah upon him): The
Messenger of Allah (blessings and peace of Allah upon him) said to
Thaabit ibn Qays ibn al-Shammaas, the brotherof Banu al-Haarith ibn
al-Khazraj: Get up and answer the man's speech. Thaabit got up and
said: Praise be to Allah Who created the heavens and the earth and
established His rule therein, and His knowledge encompasses His
Throne; nothing existsbut by His bounty. By His power He made us kings
and chose the best of His creation as a Messenger, who is the most
honourable in lineage, themost sincere in speech, and the noblest in
ancestry, and sent down to him His Book and entrusted him (to guide)
His creation. He was Allah's choice from amongthe worlds. Then He
summoned men to believe in him, and the emigrants (Muhaajireen) from
his people and his kinsmen believed in Allah's Messenger; the most
honourable of men in lineage, the highest in dignity, and the best in
deeds. The first of creationto answer and respond to Allah when the
Messengercalled them were ourselves. We are Allah's helpers and the
assistants of His Messenger, and we will fight men until they believe
in Allah. He who believes in Allah and His Messenger has protected his
life and property from us; and he who disbelieves we will fight for
the sake of Allah unceasingly and killing him will be a small matterto
us. These are my wordsand I seek Allah's forgiveness for myself andthe
believers, both men and women. Peace be upon you.
End quote from al-Seerah al-Nabawiyyah by Ibn Hishaam, 2/562;
al-Seerahby Ibn Katheer, 4/79.
These words were also narrated from Abu Bakr, 'Umar and 'Ali (may
Allah be pleased with them) in their khutbahs, and some contemporary
scholars use them in their khutbahs such as Shaykh Ibn 'Uthaymeen (may
Allah have mercy on him).
As for the objection to thekhateeb mentioning things that are not his
own words, such as verses, hadeeths and reports, this objection is not
valid, because what these words refer to is everything that the
khateeb said in his khutbah,
:->