Aayat al-Kursi- Quran 2:255- 7

Aayat al-Kursi- Quran 2:255- 7
-
In the name of Allah, the Beneficent, the Merciful .
بِسْمِ ٱللَّهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ
2.255: Allah is He besides Whom there is no god, the Ever living, the
Self-subsisting by Whom all subsist; slumber does not overtake Him nor
sleep; whatever is in the heavens and whatever isin the earth is His;
who is he that can intercede with Him but by His permission? He knows
what is before them andwhat is behind them, andthey cannot comprehend
anything out of His knowledge except what He pleases, His knowledge
extends over the heavens and the earth, and the preservation of them
both tires Him not, and He is the Most High, the Great.
2.256: There is no compulsion in religion; truly the right way has
become clearly distinct from error; therefore, whoever disbelieves in
the Shaitan and believes in Allah he indeed has laid hold on the
firmest handle, which shall not break off, and Allah is Hearing,
Knowing.
2.257: Allah is the guardian of those who believe. He brings them out
of the darkness into the light; and (as to) those who disbelieve,
their guardians are Shaitans who take them out of the light into the
darkness; they are the inmates of the fire, in it they shall abide.
•●•► •►
Transliteration
ALLAAHO LAA ELAAHA ILLAAHOWA, AL-HAYYUL QAYYOOMO, LAA TAAKHOZOHU
SENATUWN WALAA NAWMUN,
LAHU MAA FIS SAMAAWAATE WA MAA FIL ARZE, MAN ZAL LAZE YASH-FA-O'
I'NDAHU ILLAA BE-IZNEHI, YA'LAMO MAA BAYNA AYDEEHIM WA MAA KHALFAHUM,
WA LAA YOHEETOONA BE SHAYIM MIN I'LMEHI ILLAA BEMAA SHAAA-A, WASE-A'
KURSIYYOHUS SAMAAWAATE WAL ARZA, WA LAA YA-OODOHU HIFZOHOMAA, WA HOWAL
A'LIYYUL A'ZEEMO.
LAA IKRAAHA FID DEENE, QAD TABAYYANAR RUSHDOMENAL GHAYYE, FAMAYN
YAKFUR BIT-TAAGHOOTE WA YOO-MIM BILLAAHE FAQADIS TAMSAKA BIL-U'RWATIL
WUSQAA, LANFESAAMA LAHAA, WALLAAHO SAMEE-U'N A'LEEMUN. ALLAAHO
WALIYYUL LAZEENA AAMANOO, YUKHREJOHUM MENAZ ZOLOMAATE ELAN NOORE,
WALLAZEENA KAFAROO AWLEYAAA-O-HOMUT TAAGHOOTO YUKHREJOONAHUM MENAN
NOORE ELAZ ZOLOMAATE, OOLAA-EKA ASHAABUN NAARE, HUM FEEHAA KHAALEDOON.
•●•► •►
-
* Recitation of A yatul Kursi Results in the Focusof Allah swt upon
His Servants
The 6 th Imam, Ja~far as-Sadiq has said:
لَمَّا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ هَذِهِالْآيَاتِ أَنْ يَهْبِطْنَ
إِلَى الْأَرْضِ تَعَلَّقْنَ بِالْعَرْشِ وَ قُلْنَ أَيْ رَبِّ إِلَى
أَيْنَ تُهْبِطُنَا إِلَى أَهْلِ الْخَطَايَا وَ الذُّنُوبِ فَأَوْحَى
اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِنَّ أَنِ اهْبِطْنَ فَوَ عِزَّتِي وَ
جَلَالِي لَا يَتْلُوكُنَّ أَحَدٌ مِنْ آلِ مُحَمَّدٍ وَ شِيعَتِهِمْ فِي
دُبُرِ مَا افْتَرَضْتُ عَلَيْهِ مِنَ الْمَكْتُوبَةِ فِي كُلِّ يَوْمٍ
إِلَّا نَظَرْتُ إِلَيْهِبِعَيْنِيَ الْمَكْنُونَةِ فِي كُلِّ يَوْمٍ
سَبْعِينَ نَظْرَةً أَقْضِي لَهُ فِي كُلِّ نَظْرَةٍ سَبْعِينَ حَاجَةً
وَ قَبِلْتُهُ عَلَى مَا فِيهِ مِنَ الْمَعَاصِي وَ هِيَ أُمُّ
الْكِتَابِ وَ شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ
الْمَلائِكَةُ وَ أُولُوا الْعِلْمِ وَآيَةُ الْكُرْسِيِّ وَ آيَةُ
الْمُلْكِ
"When Allah, the Noble and Grand, commanded the verse (mentioned at
the end of this tradition)to descend down to the Earth, they (the
verses) attached themselves to the Throne (of Allah) and said, 'O
Lord! Where are you sending us to? Are you sending us to a placeof
[the People of] transgressions and sins?'Allah, the Noble and Grand,
revealed to them (the verses), 'Go down as I swear by My Greatness and
My Majesty that not asingle person from amongst the progeny of
Muhammad and their followers (Shia) shall recite you after that which
I have made obligatory upon them (the five canonical prayers) every
day exceptthat I will glance at them with a special glance with My
eyes seventy times every day and with every glance, I will fulfill
seventy of their desires and I will accept (their supplications) even
though they have sins (on their record) and these verses will make
upthe basis of The Book (Ummul Kitab – meaning Suratul Hamd) and the
verse, 'Allah bears witness that there is no other entity worthy of
worship except for Him and so do the angels (bear witness to this)
andso do those who possess knowledge' [Q. 3:18] and Ayatul Kursi and
the verseof dominion, 'Say: To Allah belongs the Kingdom … ' [Q.
3:26]."/-
--
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Aayat al-Kursi- Quran 2:255- 7

Aayat al-Kursi- Quran 2:255- 7
-
In the name of Allah, the Beneficent, the Merciful .
بِسْمِ ٱللَّهِ ٱلرَّحْمٰنِ ٱلرَّحِيمِ
2.255: Allah is He besides Whom there is no god, the Ever living, the
Self-subsisting by Whom all subsist; slumber does not overtake Him nor
sleep; whatever is in the heavens and whatever is in the earth is His;
who is he that can intercede with Him but by His permission? He knows
what is before them and what is behind them, andthey cannot comprehend
anything out of His knowledge except what He pleases, His knowledge
extends over the heavens and the earth, and the preservation of them
both tires Him not, and He is the Most High, the Great.
2.256: There is no compulsion in religion; truly the right way has
become clearly distinct from error; therefore, whoever disbelieves in
the Shaitan and believes in Allah he indeed has laid hold on the
firmest handle, which shall not break off, and Allah is Hearing,
Knowing.
2.257: Allah is the guardian of those who believe. He brings them out
of the darkness into the light; and (as to) those who disbelieve,
their guardians are Shaitans who take them out of the light into the
darkness; they are the inmates of the fire, in it they shall abide.
•●•► •►
Transliteration
ALLAAHO LAA ELAAHA ILLAAHOWA, AL-HAYYUL QAYYOOMO, LAA TAAKHOZOHU
SENATUWN WALAA NAWMUN,
LAHU MAA FIS SAMAAWAATE WA MAA FIL ARZE, MAN ZAL LAZE YASH-FA-O'
I'NDAHU ILLAA BE-IZNEHI, YA'LAMO MAA BAYNA AYDEEHIM WA MAA KHALFAHUM,
WA LAA YOHEETOONA BE SHAYIM MIN I'LMEHI ILLAA BEMAA SHAAA-A, WASE-A'
KURSIYYOHUS SAMAAWAATE WAL ARZA, WA LAA YA-OODOHU HIFZOHOMAA, WA HOWAL
A'LIYYUL A'ZEEMO.
LAA IKRAAHA FID DEENE, QAD TABAYYANAR RUSHDO MENAL GHAYYE, FAMAYN
YAKFUR BIT-TAAGHOOTE WA YOO-MIM BILLAAHE FAQADIS TAMSAKA BIL-U'RWATIL
WUSQAA, LANFESAAMA LAHAA, WALLAAHO SAMEE-U'N A'LEEMUN. ALLAAHO
WALIYYUL LAZEENA AAMANOO, YUKHREJOHUM MENAZ ZOLOMAATE ELAN NOORE,
WALLAZEENA KAFAROO AWLEYAAA-O-HOMUT TAAGHOOTO YUKHREJOONAHUM MENAN
NOORE ELAZ ZOLOMAATE, OOLAA-EKA ASHAABUN NAARE, HUM FEEHAA KHAALEDOON.
•●•► •►
-
* Recitation of A yatul Kursi Results in the Focus of Allah swt upon
His Servants
The 6 th Imam, Ja~far as-Sadiq has said:
لَمَّا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ هَذِهِالْآيَاتِ أَنْ يَهْبِطْنَ
إِلَى الْأَرْضِ تَعَلَّقْنَ بِالْعَرْشِ وَ قُلْنَ أَيْ رَبِّ إِلَى
أَيْنَ تُهْبِطُنَا إِلَى أَهْلِ الْخَطَايَا وَ الذُّنُوبِ فَأَوْحَى
اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِنَّ أَنِ اهْبِطْنَ فَوَ عِزَّتِي وَ
جَلَالِي لَا يَتْلُوكُنَّ أَحَدٌ مِنْ آلِ مُحَمَّدٍ وَ شِيعَتِهِمْ فِي
دُبُرِ مَا افْتَرَضْتُ عَلَيْهِ مِنَ الْمَكْتُوبَةِ فِي كُلِّ يَوْمٍ
إِلَّا نَظَرْتُ إِلَيْهِبِعَيْنِيَ الْمَكْنُونَةِ فِي كُلِّ يَوْمٍ
سَبْعِينَ نَظْرَةً أَقْضِي لَهُ فِي كُلِّ نَظْرَةٍ سَبْعِينَ حَاجَةً
وَ قَبِلْتُهُ عَلَى مَا فِيهِ مِنَ الْمَعَاصِي وَ هِيَ أُمُّ
الْكِتَابِ وَ شَهِدَ اللَّهُ أَنَّهُ لا إِلهَ إِلَّا هُوَ وَ
الْمَلائِكَةُ وَ أُولُوا الْعِلْمِ وَ آيَةُ الْكُرْسِيِّ وَ آيَةُ
الْمُلْكِ
"When Allah, the Noble and Grand, commanded the verse (mentioned at
the end of this tradition) to descend down to the Earth, they (the
verses) attached themselves to the Throne (of Allah) and said, 'O
Lord! Where are you sending us to? Are you sending us to a placeof
[the People of] transgressions and sins?' Allah, the Noble and Grand,
revealed to them (the verses), 'Go down as I swear by My Greatness and
My Majesty that not asingle person from amongst the progeny of
Muhammad and their followers (Shia) shall recite you after that which
I have made obligatory upon them (the five canonical prayers) every
day exceptthat I will glance at them with a special glance with My
eyes seventy times every day and with every glance, I will fulfill
seventy of their desires and I will accept (their supplications) even
though they have sins (on their record) and these verses will make
upthe basis of The Book (Ummul Kitab – meaning Suratul Hamd) and the
verse, 'Allah bears witness that there is no other entity worthy of
worship except for Him and so do the angels (bear witness to this)
andso do those who possess knowledge' [Q. 3:18] and Ayatul Kursi and
the verseof dominion, 'Say: To Allah belongs the Kingdom … ' [Q.
3:26]."/-

--

- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Affirmation of The Two Hands of Allaah

The Explanation of 'Aqeedatul-Waasitiyyah of Shaykhul Islaam Ibn
Taymiyyah: Affirmation of The TwoHands of Allaah
By his Eminence, Shaykh Saaleh al-Fawzaan
Text of ' Aqeedatul – Wasitiyyah :
وقوله :
And His statement :
مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ
كُنتَ مِنَ الْعَالِينَ
" What prevents you fromprostrating yourself to one whom I have
createdwith Both My Hands [] . Are you too proud (to fallprostrate to
Adam) or areyou one of the high exalted ? "
[Suratu Swad : 75]
وقوله :
And His statement :
وَقَالَتِ الْيَهُودُ يَدُ اللّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ
وَلُعِنُواْ بِمَا قَالُواْ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ
يَشَاء
" The Jews say: "Allaah's Hand is tied up (i.e. He does not give and
spend of His Bounty)." Be their hands tied up and be they accursed for
what they uttered. Nay, both His Hands [] are widely outstretched. He
spends (of His Bounty) as He wills."
[ Suratul Ma'eeda : 64]
The Explanation of Shaykh Saaleh al-Fawzaan :
Explanation of the First ayah :
مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ
كُنتَ مِنَ الْعَالِينَ
" What prevents you fromprostrating yourself…
The speech is directed to Iblis ( the devil ) may Allaah curse him .
This is when he rejected to prostrate to Aadam (alayhi-s-salaam) .
Meaning : what is it , thatprevents you from prostrating …
لِمَا خَلَقْتُ بِيَدَيَّ
"..to one whom I have created with Both My Hands.."
Meaning : I undertook hiscreation , with my own Hands ; without any
medium or intermediary.
[ the Shaykh then says] : And in this (action) is an honour for Aadam .
Explanation of the Second ayah :
وَقَالَتِ الْيَهُودُ
" The Jews say :
The name Yahud : its source is from their statement :
هُدْنَـا إِلَيْكَ
"…we have turned unto You.." [Suratul A'araaf : 156]
And it was a favourable name. And then even after the abrogation of
their shariah (due to the coming of the shariah of 'Isa alayhi salaam)
, the title stayed with them ; even though it did not contain any
condemnable meaning .
And it is said : They are called ( Yahud ) , because of their relation
to Yahudh ibn Ya'qub ( alayhi-s-salaam).
[The jews say]
يَدُ اللّهِ مَغْلُولَةٌ
"Allâh's Hand is tied up (i.e. He does not give andspend of His Bounty)."
Allaah The Exalted narrates about them that; they (the jews) described
Allaah as beingstingy. Just as they described Him to be poorand that
they are the ones who are rich and free from need.
غُلَّتْ أَيْدِيهِمْ
" ..Be their hands tied up.."
This is a response and a refutation on them from Allaah The Most Exalted.
A refutation of what theysaid : and a response to what they invented ,
and brought of this scandalous presumption.
And thus , this is what happened to them : verilyin them are the
utmost traits of miserliness and envy . And so many things.
So you'll never find a jewexcept that he/she is the most miserly and
stingy ; from the creation of Allaah.
وَلُعِنُواْ بِمَا قَالُواْ
"..and be they accursed for what they uttered."
And this statement is a result of what they did. This is a result of
what they invented and forged.
Meaning : they have beendistanced from the mercyof Allaah ; because of
these statements of theirs.
Then Allaah refuted them (again) by saying :
بَلْ يَدَاهُ مَبْسُوطَتَانِ
" Nay, both His Hands are widely outstretched."
Meaning : Rather , He is (opposite) of what they describe Him with :
in terms of granting bounties and giving : thus His Hands are
widelyoutstretched.
يُنفِقُ كَيْفَ يَشَاء
" He spends (of His Bounty) as He wills."
The statement (of Allaah) is continuing : and this is an emphasis in
the perfection of His granting of bounties.
So His bestowing , is dependant upon His Will. If He wishes : He makes it vast.
And If He wishes : He doesnot.
Therefore He is The One who grants favours , and The One who withholds
them : according to His perfect Wisdom.
Points of Evidence from these verses:
- In them is the affirmation and testification of the Two Hands of
Allaah , The MostExalted , The One free from All Defects.
And they are Two Hands in reality ; in accordance to His Majesty and Grandeur .
They are not like the hands of any of the creation.
لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ
"There is nothing like unto Him, and He is the All-Hearer, the All-Seer."
- And in this is a refutation to those who deny ; the Two Hands of Allaah.
They do this by saying that what is intended in these verses as hands
: means power or favours.!
And this is an invalid and wrong interpretation. And it is a
distortion of the Noble Quran.
What is intended , is the Hands in reality ; and not 'power' or 'favour'.
If the meaning was 'power' : then this would invalidate the
distinction and uniqueness of Aaadam alayhi salaam – from the other
creations.
This is because All the creations – even Iblis- was created from the
power of Allaah.
So where would be the distinction of Aadam to Iblis , in Allaah's statement :
لِمَا خَلَقْتُ بِيَدَيَّ
"..to one whom I have created with Both My Hands.."
And also , then it would be possible for Iblis to say: 'well I was
created by Your power too !"
So this shows that this would be the case if the meaning is 'power '.
[ so this is clearly not true ]
- And also if the intended meaning of The Two Hands was ' power or
decree' : then this would necessitate that Allaah has two different
powersor decrees. And this is false. As all Muslims have unanimously
agreed to ininvalidating this. [ as Allaah is One and Unique]
- And also if the intended meaning of The Hand was ' favour' : then
this would mean that Allaah created Aadam from or by two 'favours' .
And this is false and invalid.
Because the favours and bounties of Allaah , are infinite . They are
not justtwo favours. They are infinite ; No body can enumerate them.
- *-Visit -http://aydnajimudeen.blogspot.com/-

The hadeeth : "Whoever says Laa ilaaha illallaah enters paradise"

The hadeeth : "Whoever says Laa ilaaha illallaah enters paradise" -
*-Visit -http://aydnajimudeen.blogspot.com/-

--

- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Story - Novel Finding Freedom

New England, 1860
Gillian looked around thedinner table. All the guests seemed to be
enjoying themselves, all except Gillian. She was visiting her Aunt Sophia
and Uncle Charles for the Christmas season, a very boring Christmas season.
She focused her attention on the guest to her left, Lady Christina Lowry.
She was laughing at a joke her Uncle Charles had just told and the merriment
on her face was plainly visible, but Gillian knew that beneath that mask of
happiness, Lady Christina was just as bored as she. Gillian clenched her fists
against the soft blue velvet of her gown and tried to stifle a yawn. She
guessed that she had not done so well in hiding her weariness when her
Aunt Sophia
turned and looked at her.
"Is something wrong dear?" Aunt Sophia asked.
"No Aunt Sophia, I'm just feeling a little weary from the days
activities." Gillian
replied with a feigned smile.
"Well my dear, why don't you go on upstairs and turn in for the
night." heraunt suggested.
"Yes of course Aunt." She said curtly and bid everyone good night.
Gillian rushed
up the stairs to her quaint bedroom conveniently named the Lilac room.
The paneled walls
were painted in a refreshing lilac that reminded Gillian of the sky in
the early dawn hours
of the morning at her home. The four poster bed was covered with a
darker purple comforter of
silk that matched the fabric covering the cushion on the window seat.
The white oak furniture
fit the dainty room perfectly and housed justenough space for her
belongings. Gillian called
her maid, Leise, into the room to help her undress. It seemed like
forever before Gillian was
finally in her nightgown, feeling so sleepy that she might collapse.
She lit thecandles in
the room and sat down on the window seat. She gazed out upon the land,
admiring the rolling hills
covered in a blanket of snow. The moon peaked out behind the
Appalachian Mountains much like a
child peeking sheepishly from underneath its blanket. It was beautiful
all right, but it was not
home, a place where Gillian desperately wanted to be.
Aunt Sophia found her niece asleep with a book in her hands later that
night. She pried the book
from Gillian's hands and winced when she saw the calluses. She snorted
disdainfully and snuffed the
candles in the room. "Youread too much dear" she whispered
disappointingly as she walked out of
the room. Gillian's aunt walked into the library and sat across from
her husband. "She's not getting
any better you know, Charles."
"Whatever do you mean darling?"
"Charles, open your eyes! Did you see her at dinner? She looked more
out of place than water in a desert!
She's almost a shame to have in the family." Gillian's aunt said wearily.
"Oh shush Sophia. She'll become more accustomed to our ways, she's still young."
"Young? Gillian's sixteen years old, she should be married by now and
withchildren of her own! This all
could have been prevented if her father-"
"Sophia, we promised not to talk about this. My brother did what he
thought was best for his daughter,
this is not his fault." Charles said.
"The hell it isn't, Charles! Your brother didn't even send Gillian to
a girl's school for heaven's sake!
Lord only knows he had the money, but he had torun of to Wyoming with
that Hispanic wife of his, what's
her name, Maria? I wouldn't be surprised if she knew more of that
Spanish language than proper English!"
Gillian's aunt exclaimed. Charles stared at his wife,his cold gray
eyes seemed to penetrate her very soul.
"I am through discussing this Sophia. I will not losemy niece because
of yourdistaste for her father and
my brother. You know the situation as well as I do, nothing can be
done, yet." He bitterly replied.
"Good night, [i]wife[/i]" he sneered and with the slamming of the
heavy maple door, he was gone.
Chapter 2
Gillian awoke early that next morning almost looking forward to
spending the day with her aunt and
uncle…almost. She called to Leise to help her dress and within ten
minutes, Gillian was dressed in
her burgundy riding habit and her rich velvet cape to ward of the
bitterly cold winter wind.She bid
the butler, George, a cheerful good morning as she walked to the
beautifully carved front door.
George opened the door and bowed and wished Gillian a wonderful
morning ride in his thick Scottish accent.
Gillian blushed profusely and smiled at the butler, and once again he
bowed knowing that it was this action
that embarrassed her, forshe was not accustomed to being treated so highly.
Gillian walked to the stables and asked the stable boy to saddle up
Snowflake, her beautiful white horse.
Snowflake was Gillian's prized possession and she loved her more than
life itself. She received Snowflake
from her stepmother, Maria and her father for her thirteenth birthday.
Maria traded her favoritegold
necklace encrusted with jade for the horse, an action Gillian knew
that had come from the heart.Gillian
was jarred from her memories by the sound of hooves clopping on the
hard wooden floor. She smiled at the
sound and reached out to stroke Snowflakes soft white mane. She got on
Snowflake and nudged her into a
slow trot until they both got outside. Gillian then dug her heels into
Snowflake to tell her thatit was
time fly. Snowflake started into a gallop and Gillian felt herself
relax, she felt herself shed the shackles
that her aunt and uncle subjected her too in that grand house. She was
truly herself when she was riding Snowflake.
Gillian was not being hounded by her aunt to perfect her manners and
act like a lady, her dear Uncle Charles was not
badgering her with current news, and she was not being chastised by
her aunt for reading. She was truly alone in the
vast wilderness, or so shethought. Unbeknownst toboth Gillian, she was
being watched by a pair of beautiful green eyes.

Jinn, witchcraft ,evil eye -, There is a jinni in his house .

I was living in flat in sharjah,after some month passed i realised the
fingure print with blood was on the wall and on the floor and the same
day the noise started coming, so i left that flat and move to another
one, in that alsothe same thing happened, then i send my family back
hone, now i am staying with my freind,their also i realise the noise,
but if i stayed alone, then it trouble me lot, i used to prayer 5 time
and receit the quran in morning and while going to bed iread shura
al-muzzammil 7 time & shura al-mulk. Now slowing its reducing. Please
could u tell me what step i should take.
Praise be to Allaah.
These noises and actionsmay come from the jinn. The jinn are part of
the creation of Allaah whoseexistence we must believe in, because
Allaah mentions them in many verses of the Qur'aan, and there is even
a soorah named forthem, namely Soorat al-Jinn. Their existence isa
matter upon which there is consensus.
Shaykh al-Islam Ibn Taymiyah said:
All nations believe in the jinn and they have had many encounters with
them, which it would take too long to describe. No one denies the
existence of the jinn except for a very few ignorant philosophers and
doctors and the like.
Majmoo' al-Fataawa, 19/32
Their powers are greaterthan those of man, as Allaah says
(interpretation of the meaning):
"An 'Ifreet (strong one) from the jinn said: "I willbring it [the
throne of the Queen of Saba'] to you before you rise fromyour place"
[al-Naml 27:39]
There was a great distance between Sulaymaan (peace be upon him) and
the Queen of Saba' (Sheba).
Allaah has enabled the jinn to change shape and to fly, etc, but
despite their great powers they have no control over the righteous
slaves of Allaah. Allaah says (interpretation of the meaning):
"Verily, My slaves (i.e. thetrue believers of Islamic Monotheism) —
you have no authority over them. And All-Sufficient is your Lord as a
Guardian"
[al-Isra' 17:65]
"And he (Iblees - Satan) had no authority over them, except that We
might test him who believes in the Hereafter,from him who is in doubt
about it"
[Saba' 34:21]
Even the Shaytaan acknowledged this and said:
"[Iblees (Satan)] said: 'O my Lord! Because You misled me, I shall
indeed adorn the path of error for them (mankind) on the earth, and I
shall mislead them all.
Except Your chosen, (guided) slaves among them'"
[al-Hijr 15:39-40 – interpretation of the meaning]
Rather he has control over those people who agree with his kufr and
follow him willingly, as Allaah tells us (interpretation of the
meaning):)
"Certainly, you shall haveno authority over My slaves, except those
whofollow you of the Ghaawoon (Mushrikoon and those who go astray,
criminals, polytheists, and evildoers)"
[al-Hijr 15:42]
Allaah may give them [the jinn] power over believers because of their
sins, as the Prophet(peace and blessings of Allaah be upon him) said:
"Allaah is with the qaadi (judge) so long as he is not unjust; if he
is unjust then Allaah has nothing to do with him and will cause the
Shaytaan to stay with him." Narrated by al-Haakim and al-Bayhaqi;
classed as hasan by al-Albaani in Saheeh al-Jaami', 1823.
The Muslim must, above all else, arm himself withthe weapon of faith
and righteous deeds, for these are the best provision he may have and
the best means of foiling the plots of the devils among mankind and
the jinn.
You have to strengthen your relationship with Allaah, for He is the
One on Whom you should depend. Remember Allaah a great deal in all
situations, and strive to keep your tongue busy constantly with dhikr
(remembrance of Allaah). No one can find any better protection against
the Shaytaan than the remembrance of Allaah. It was narratedin a
saheeh report from the Prophet (peace and blessings of Allaah be upon
him) that Allaah enjoined five things upon Yahya ibn Zakariya, which
he was to do and to command the Children of Israel to do, one of which
was: "I command you to remember Allaah, for thelikeness of that is
that of a man whose enemy comes after him, until hecomes to a strong
fortress where he protects himself from him. Similarly, a person
cannot protect himself against the Shaytaan except by remembering
Allaah." Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Constantly recite the dhikrs narrated from theProphet (peace and
blessings of Allaah be upon him), such as the dhikr when entering
thetoilet, when having intercourse, when hearing the braying of a
donkey, when entering the house, in the morning and the evening, when
going to sleep, and in other circumstances and at other times for
which a specific dhikr has been narrated from the Prophet (peace and
blessings of Allaah be upon him).
These dhikrs have been compiled in books such as al-Adhkaar by
al-Nawawi, al-Kalim al-Tayyib by Ibn Taymiyah, and Husn al-Muslim by
al-Qahtaani [the later is available with English transliteration and
translation under the title "Fortress of the Muslim – Invocations from
the Qur'an and Sunnah", published by Darussalam, Riyadh – Translator].
You should also read a lot of Qur'aan in the house, especially Soorat
al-Baqarah. Ahmad (7762) and Muslim (780) narrated from Abu Hurayrah
(may Allaah be pleased with him) that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Do not make your houses
(like) graveyards,for the Shaytaan flees from a house in which Soorat
al-Baqarah is read."
You should also purify your house of everything in which there is
disobedience towards Allaah, such as keeping images and dogs. Abu
Talhah (may Allaah be pleased with him) narrated that the Prophet
(peace and blessings of Allaah be upon him) said: "The angels do not
enter a house in which there is adog or an image." Narrated by
al-Bukhaari,3322; Muslim, 2106.
If there are no angels in the house, it will becomea dwelling for the devils.
With regard to reading Soorat al-Muzzammil and al-Mulk when going to
sleep, there are reports that indicate that it is mustahabb to recite
Soorat al-Mulk before sleeping. Al-Tirmidhi (2892) narrated from
Jaabir (may Allaah be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) used not to sleep until he has
recitedAlif-Laam-Meem Tanzeel (al-Sajdah) and Tabaarak alladhi bi
yadihi'l-mulk (Soorat al-Mulk). Classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi.
With regard to Soorat al-Muzzammil, there is no report to indicate
that it is mustahabb to recite it when going to sleep. And Allaah
knows best.Dough - clear -,

Jinn, witchcraft ,evil eye -, She predicts things that are almost true and they think that she has knowledge of the unseen .

There is a woman who claims to worship Allaah sincerely, and that
whilstshe is asleep she is visited by a man wearing a white gown who
walks around her, then the next morning she predicts things that are
almost true. The people know of her and they have started to visither
and they say that shehas knowledge of the unseen, but no one knows the
unseen except Allaah. What is the ruling on this woman? What do you
advise us to do?.
Praise be to Allaah.
It is not permissible for anyone to claim to have knowledge of the
unseen. The one who makes such a claim is a kaafir. And it is not
permissible to believe that anyone has knowledge of the unseen. The
one who believes that is also a kaafir.
Allaah has told us that the Prophet (peace and blessings of Allaah be
upon him) does not haveknowledge of the unseen, and that the jinn do
not have knowledge of the unseen.
What we are referring tohere is the unseen in absolute terms, which no
one knows except Allaah. As for the relativeunseen - which some people
know and others do not - some people may find a way to know this, so
we have to find out how they know it; some may find out by spying and
some may find out through the jinn. Both are ways which it is
forbidden for us to use.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked:
Do the jinn have knowledge of the unseen?
He replied:
The jinn do not have knowledge of the unseen because Allaah says
(interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah"
[al-Naml 27:65]
"Then when We decreeddeath for him [Sulaymaan (Solomon)], nothing
informed them (jinn) of his death excepta little worm of the earth
which kept (slowly) gnawing away at his stick. So when he fell down,
the jinn saw clearly that if they had known the Unseen, they would not
have stayed in the humiliating torment"
[Saba' 34:14]
So whoever claims to have knowledge of the unseen is a kaafir, and
whoever believes the one who claims to have knowledge of the unseen is
also a kaafir, because Allaah says (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah"
[al-Naml 27:65]
No one knows what is unseen in the heavens and the earth except Allaah
alone. Those who claim to have knowledge of the unseen future are all
fortunetellers, and it is proven that the Prophet (peace and blessings
of Allaah be upon him) said: "Whoever goes to afortuneteller and asks
him (about anything), his prayer will not be accepted from him for
forty days." And if he believes him then he is akaafir because if he
believes that he has knowledge of the unseen, then he has disbelieved
in the wordsof Allaah (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah"
[al-Naml 27:65].
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 1 Shawwaal, no. 115.
And Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked
about the ruling on one who claims to have knowledge of the unseen. He
replied:
The ruling on one who claims to have knowledge of the unseen is that
he is a kaafir, because he has disbelieved in Allaah. Allaah says
(interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (Unseen)
except Allaah, nor can they perceive when they shall be resurrected"
[al-Naml 27:65]
If Allaah has commandedHis Prophet Muhammad (peace and blessings of
Allaah be upon him) to proclaim to all that no one in the heavens or
onearth has knowledge of the unseen except Allaah, then whoever claims
to have knowledge of the unseen has denied what Allaah has told us
here.
We say to them: How canyou possibly have knowledge of the unseen when
the Prophet (peace and blessings of Allaah be upon him) did not have
knowledge of the unseen? Are you better or the Messenger (peace and
blessings of Allaah be upon him)? If they say, "We are better than the
Messenger" then they become kaafirs by saying that. If they say, "He
is better," then why was the unseen concealed from him but you have
knowledge of it?? Allaah says of Himself(interpretation of the
meaning):
"(He Alone is) the All-Knower of the Ghayb (Unseen), and He reveals to
none His Ghayb (Unseen).
27. Except to a Messenger (from mankind) whom He has chosen (He
informs him of the Unseen as much asHe likes), and then He makes a
band of watching guards (angels) to march beforehim and behind him."
[al-Jinn 72:26]
The second verse attests to the kufr of the one who claims to have
knowledge of the unseen. And Allaah commanded His Prophet (peace and
blessings of Allaah be upon him) to announce to all (interpretation of
the meaning):
"Say (O Muhammad): I don't tell you that with me are the treasures of
Allaah, nor (that) I know the Unseen; nor I tell youthat I am an
angel. I but follow what is revealed to me"
[al-An'aam 6:50]
Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 1 Shawwaal, no. 22.
The one who predicts the future is called a kaahin (fortuneteller,
soothsayer), and it is notpermissible to ask questions of such a
person or to go to him or her. If their predictions are sometimes
correct, that is either a coincidence or because the jinn
haveintercepted the news and conveyed it to the fortuneteller, but
they add a hundred lies to it.
It was narrated that 'Aa'ishah (may Allaah be pleased with her) said:
Some people asked the Messenger of Allaah (peace and blessings of
Allaah be upon him) about fortunetellers. He said: "They are
nothing."They said: "O Messenger of Allaah, sometimes they tell us
something and it is true." The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "That is a word of the truth
that they learn from the jinni which he whispers into the ear of his
familiar, but they mixa hundred lies with it." Narrated by
al-Bukhaari,5429; Muslim, 2228.
Al-Haafiz ibn Hajar said:
Al-Qurtubi said: During the Jaahiliyyah they used to consult the
fortunetellers about events and rulings, and follow what they said.
Then the fortunetellers stopped when the Prophet (peace and blessings
of Allaah be upon him) was sent. But there are still some who resemble
them. It is forbidden to go to them,so it is not permissible togo to
them or to believe them.
In the version narrated by Yoonus the phrase "sometimes they tell us
something and it is true"appears as "they tell something and it turns
out to be true." This phrase has confused the questioner because of
the general meaning of the phrase "They are nothing", which he has
understood to mean thatthey never get anything right. But the Prophet
(peace and blessings of Allaah be upon him) commented that although
they sometimes coincidentally get thingsright, it is never completely
right for it is always contaminated with many lies.
Al-Khattaabi said: The Prophet (peace and blessings of Allaah be upon
him) explained that the reason why the fortuneteller sometimes gets it
right is that the jinni tells him of something that he has heard by
eavesdropping on the angels, and he adds lies to that to embellish
what he heard. So occasionally he gets it right but usually it is
wrong. Fath al-Baari, 10.219, 220.
With regard to what is mentioned in the question of what this woman
sees in her dreams, such dreams arenot to be taken as evidence
concerning rulings of sharee'ah, let alone whatever they may indicate
that goes against any matter of 'aqeedah (belief) that is confirmed in
the texts ofIslam. Whatever she seesin her dreams is to be regarded as
the Shaytaan's toying with her and taking advantage of her ignorance.

Jinn, witchcraft ,evil eye -, Fighting witchcraft with witchcraft to solve marital problems.

She predicts things that are almost true and they think that she has
knowledge of the unseen .What is your advice to one who fights
witchcraft with witchcraft in order to solve marital problems?.
Praise be to Allaah.
Firstly:
Curing a person who have been bewitched or had a spell cast on him, if
it done by permissible means, comes under the heading of the treatment
of sickness and disease. It is one of the best of deeds if one seeks
the pleasure of Allaah thereby, especially if that is also for the
purpose of solving marital or family problems.
There are two scenarios that may apply in curing one who has been bewitched:
1 – Lifting the spell by means of further witchcraft, where the
practitioner of witchcraft and the sick person seek to draw close to
the jinns and devils in order to cure the spell. This is haraam and it
is a great evil and the work of the Shaytaan, as it says in Musnad
Ahmad (3/294) and Sunan Abi Dawood (3868), where it is narrated that
Jaabir ibn 'Abd-Allaah (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) was
asked about nushrah, and he said, "It is the work of the Shaytaan."
Classed assaheeh by al-Albaani in Saheeh Abi Dawood, 3868.
Nushrah means curing a person who has been bewitched. What is referred
to here is the type of nushrah that wasused during the Jaahiliyyah,
which is curing witchcraft by means of witchcraft or by using the
services of the devils.
See al-Qawl al-Mufeed 'ala Kitaab al-Tawheed, by Shaykh Ibn 'Uthaymeen
(may Allaah have mercy on him).
The way in which this hadeeth indicates that it is haraam is that the
Prophet (peace and blessings of Allaah be upon him) described it as
being the work of theShaytaan, and whatever is the work of the
Shaytaan is haraam, for the Shaytaan enjoins evil, immorality and
saying of Allaah what one does not know.
2 – Lifting the spell by means of the ruqyahs and prayers for refuge
with Allaah that are prescribed in Islam, and using permissible kinds
of medicine. This is permissible and is a righteous deed for which a
person will be rewarded, so long as he observes the proper etiquette
of treatment and performing ruqyah. See question no. 12918 .
Secondly:
Our advice to the who uses witchcraft to fight witchcraft is to fear
Allaah and to hasten to repent from this action which poses a threat
to his religious commitment and his Islam, before the Angel of Death
comes down to him and catches him unawares, whereupon regret will be
to no availand there will be no turning back. The danger that
witchcraft poses to one's religious commitment is very real and very
serious. Allaah has told us in His Book that learning and teaching
witchcraft is kufr as He says (interpretation of the meaning):
"They followed what theShayaateen (devils) gaveout (falsely of the
magic)in the lifetime of Sulaymaan (Solomon). Sulaymaan did not
disbelieve, but the Shayaateen (devils) disbelieved, teaching men
magic and such things that came down at Babylon to the two angels,
Haaroot and Maaroot, but neither of these two (angels) taught anyone
(such things) till they had said,'We are for trial, so disbelieve not
(by learning this magic fromus).'"
[al-Baqarah 2:102]
So learning and teaching witchcraft constitutes kufr or disbelief in
Allaah. In al-Saheehayn it is narrated from Abu Hurayrah (may Allaah
be pleased with him) that the Prophet (peace and blessings of Allaah
be upon him) said: "Avoid the seven (sins) that doom a person to
Hell." They said: "O Messenger of Allaah, what are they?" He said:
"Associating others with Allaah (shirk), witchcraft,killing a soul
whom Allaah has forbidden killing, except in cases required by law,
consuming riba, consuming the orphan's wealth, running away from the
battlefield, and slandering chaste and innocent believing women."
These are all sins which will doom a person to Hell, so let this
practitioner of witchcraft beware of thewrath and punishment of
Allaah, for His punishment is painful and severe. Let him beware of
the traps of the Shaytaan who makesthis deed appear attractive and
makes him think that it is in theinterests of the Muslims and a
solution to their problems, until he drags him to Hell and causes him
to be thrown therein, what a terrible end. Beware, for the matter is
very serious, it is the matter of eternal bliss or eternal misery; we
seek refuge with Allaah from loss and utter misery.
Thirdly:
Our advice to the sick person who has been bewitched is to be patient
and seek rewardfrom Allaah. He should realize that this is a test
through which he may raise his status before Allaah if he is patient
and seeks reward. Al-Tirmidhi (2396) and Ibn Maajah (4031) narrated
from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet
(peace and blessings of Allaah be upon him) said: "The greatest reward
comes with the greatest trial. When Allaah loves a people He tests
them. Whoever accepts that wins His pleasure but whoever is discontent
with that earns His wrath." Classed as hasan by al-Albaani in Saheeh
al-Tirmidhi, 2396.
He should depend on Allaah alone and put his trust in Him in all his
affairs, as well as following the means prescribed in sharee'ah and
the permissible practical means of treating his disease. He should
turn to Allaah and beseech Him with du'aa' at the end of the night,
and following each prayer, for Allaah isthe One who removes harm and
relieves distress. He is merciful toHis believing slaves and answers
the du'aa' of the one who is in difficulty.
"Is not He (better than your gods) Who responds to the distressed one,
when he calls on Him, and Who removes the evil, and makes you
inheritors of the earth, generations after generations? Is there any
ilaah (god) with Allaah? Little is that you remember!"
[al-Naml 27:62]
Let him beware of approaching the ways ofwitchcraft, soothsaying and
fortunetelling, for they are a disease and a malady which lead to
certain doom. In Saheeh Muslim (2230) it is narrated from one of
thewives of the Prophet (peace and blessings of Allaah be upon him)
thatthe Prophet (peace and blessings of Allaah be upon him) said:
"Whoever goes to a fortune teller and asks him about anything, his
prayers will not accepted for forty days." In Musnad al-Imam Ahmad
(9252) it is narrated from Abu Hurayrah and al-Hasan (may Allaah be
pleased with them) that the Prophet (peace and blessings of Allaah be
upon him) said: "Whoever goes to a soothsayer or a fortune teller and
believes what he says has disbelieved in that which was revealed to
Muhammad." Classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami',
5939. So let the Muslim beware of asking them about anything or
believing them, in obedience to Allaah and His Messenger(peace and
blessings of Allaah be upon him), andso as to protect his religious
commitment and his belief ('aqeedah), and out of fear of the
punishment of Allaah, and so as to avoid the things that lead to shirk
and kufr, for whoever dies in a state of shirk or kufr willhave lost
in this world and in the Hereafter, and that is true loss.

Modesty is a part of faith,Islamic Article - , -[Mon - 7/1/2013]-

It was related on the authority of Abu Mas'ood Al-Badri that: "The
Messenger of Allaah said: "One of the admonitions of the previous
prophets which has been conveyed to people is that if you haveno
shame, you can do whatever you wish." [Al-Bukhaari]
Explanation of the Hadeeth:
The saying of the Messenger : "…If you feel no shame, you can do
whatever you wish" is in the command form, and can be looked at from
two angles, each conveying a distinct meaning:
(1) The first is that it is a form of threat and a challenge thrown
down against those who engage in inappropriate behaviour. Such people
have no shame in front of Allaah and therefore, no matter what course
they take, it would not make any real difference.In this case, it
would be as if the Hadeeth is stating: "If you do not feel any shame
from doing these prohibited acts, then do whatever you wish…" Modesty
is the quality that prevents one from immodest behaviour, and the lack
of it will only cause one to increase in distancing himself from
Allaah and make him indifferent to creed or deed.
(2) The second meaning pertains to doing that which is lawful. That
is, if the action that one is about to do is not within the category
of the unlawful, and we are notashamed of doing the actin front of
Allaah or the people, then we are free to do it. However, if we are
ashamed to do it, then we should not. The Hadeeth gives a measuring
stick by whichwe can evaluate actions, both privately and publicly.
Thus, the first explanation relates to a lack of consciousness
regarding Allaah and the second is regarding the opposite, which is to
be conscious of Allaah and of His watching over a person and his
actions.
The former explanation relates to an unbridled Nafs (base desires and
lower self), whereas the latter implies observance of due constraint
over it, so that it does not embark on the road to destruction.
Modesty is of two types:
Modesty is either natural or acquired. Natural modesty means that the
individual has this qualityby nature and does not need to exert any
effort to acquire it. Acquired modesty, on the other hand, is attained
by those who possess knowledge concerning Allaah, being cognisant
concerning His Greatness,Proximity and His Inspection of all that
theydo.
Points Related to Modesty:
1. Modesty is one of the most honourable attributes and is a
consistent virtue found inall the various laws sent down to each
prophet and messenger.
2. It is one of the most perfect and desirable characteristics to
possess and an excellent state to be in.
3. Modesty only brings good to individuals and is an indication of faith.
4. Bashfulness and shameis in direct opposition to indecency and shamelessness.
5. Modesty is an element of faith, and indecency has no relation to it.
6. Modesty adorns one's nature and personality and is indicative of
his being Islamically culturedand refined.
7. Indecency, on the other hand, shows that one lacks virtues and is
uncouth, dishonourable and uncultured.
8. We are obligated to guard ourselves against indecency and from
acting indecently or uncultured, as qualified by Islam.
9. We must never misconstrue bashfulness or shyness with cowardice -
Islamically they are far from synonymous.
10. Modesty, as mentioned, is a root virtue. One of the fruits of
modesty is chastity.
11. There is no modesty when it comes to teaching the laws of Islam or
searching for thetruth.

Seeking Knowledge,Islamic Article - , -[Mon - 7/1/2013]-

It has become one of the sources of social pride and the
characteristics of civilized familiesand high classes to send their
daughters without a Mahram (non-marriageable male) to studyin a
foreign country. They imbue this act with a religious form andsaid
that the Prophet, , said: "Seeking knowledge is an obligation upon
every Muslim." [Ibn Maajah (Al-Albaani: Saheeh )] They ignore the fact
that the knowledge meant in the Hadeeth (narration) is that knowledge
which draws the Muslim man andwoman nearer to Allaah The Almighty; not
the false knowledge which keeps them away from Him.
Some people nowadays have trespassed the limits of Sharee'ah (Islamic
legislation) and give the name "knowledge" to dancing, music, singing,
drama, cinema, theater, obscene stories and every means of immorality
and disbelief. Moreover, they call the study of means of Riba (usury)
and the sexual theories of Freud "knowledge"! They have become
impudent to the extent that they claim that the obligatory knowledge
meant in the Hadeeth of the Prophet, , is immoralitywhich is disguised
by the slogansof knowledge.
For the sake of clearing up any confusion, the knowledge meant in the
Hadeeth is what is necessary to know about religion; such as knowing
the two testimonies of faith and their meaning, prayer, fasting,
Zakaah (obligatory charity) for those who have the Nisaab (the minimum
taxable amount), Hajj for those who are able to perform it, the
rulings of transactions and trade for those who wish to trade, rulings
of Muzaara'ah (Crop Sharing) for those who wish to embark upon this
transaction; and by the sametoken everybody should learn therelevant
Sharee'ah (Islamic legislation) knowledge in his/her field.
This kind of knowledge is called "individual obligation" that every
Muslim must learn. Any additional knowledge is considered "communal
obligation" which when some Muslims learn, the other Muslims are not
required to learn. When no Muslims learn it, all of them bear guilt so
long as the branch of knowledge is needed. Allaah The Almighty Says
(what means): } And it is not for the believers to go forth [to
battle] all at once. For there should separate from every division of
them a group [remaining] to obtain understanding in the religion
andwarn their people when they return to them that they might be
cautious. { [Quran 9:122]
After teaching the children, boys and girls, the necessary knowledge
of religion; we shouldbring up each group according tothe needs of
natural disposition. The programs of teaching boys and girls cannot be
the same; otherwise, the matter would be like shoe factories whose
machines produce only one model. Unifying the educational programs of
boys and girls is the worst form of foolishness and ignorance. There
must be a difference in educational programs so that in the end we
would have mothers who are knowledgeable of how to raise their
children and manage their homes and families. They should also have
general knowledge about nursing, and some of themshould be specialized
in this branch of knowledge in order to nurse and treat women and
children. The girl should be aware of household management, sewing,
needle-work and cooking. She should learn how to bring up children in
a righteous manner.
These are the basics that every girl should master after knowing the
necessary matters of religion.Then, it is permissible for her to know
various branches of knowledge or become specializedin them if she has
the ability and desire. There is a wide sphere for this matter under
Sharee'ah as long as it remains within the limits of Sharee'ah and
there is nointermixing between the sexes, exposing of adornments or
spreading corruption and obscenity.
Dr. Alexis Carrel said that it is foolish to make the woman renounce
motherhood. Therefore, girls must not have the mental and material
training that the boys have. They must not be encouraged to have the
same goals as boys. Mentors must exert great effort and pay attention
to the physical and mental characteristics of the male and female and
their natural functions. There are differences between the sexes that
cannot be ignored. Therefore, it is inevitable that we take these
differences into account when building a civilized world.
He also said that it is a cause of wonder that programs of girls'
education do not include any detailed study of the young and their
mental and physiological characteristics. The natural function of the
woman must be returned to her. This function does not include
pregnancy only, but also includes taking care of her children.
Unfortunately, educational programs for girls and boys are similar all
over the world even in Arab and Islamic countries which,regrettably,
blindly follow the course of the West.
The words of Dr. Carrel with regard to the similarity of educational
programs offered to boys and girls and its danger to society are very
important because this approach leads to attempts to obliterate the
natural and biological differencesbetween boys and girls and their
ignorance of their role in life.

The Signs of the Hour, -[Monday, January 7, 2013 - Safar 24, 1434]- ,Islamic Article - ,

The Noble Quran and Prophetic narrations contain many references to
the Hour (Day of Judgement) and both the major and minor signs which
foretell itscoming. Herein is a brief summary of the signs of the Day
of Judgement. There are many books, articles, cassettes, etc., which
discuss these in greater detail. These Signs are roughly listed in a
chronological order, although this order is not necessarily precise,
especially for those to happen in the future.
May Almighty Allaah enable us to recognize and heed these Signs, and
strengthen us in the times oftribulation. Allaah Says (what means)
"Are they waiting for anything except the Hour, to come to them
suddenly? But its Signs have already come!" [Quran 47:18]
Past Sings:
· The splitting of the Moon.
· The prophethood of Muhammad .
· The death of the Prophet Muhammad .
· A form of death, which will kill thousands of Muslims. (Understood
to refer to the plague of Amwas during the caliphate of 'Umar Ibn
Al-Khattaab .
· A major fighting in Madeenah (understood to refer to the battleof
Al-Harrah during the caliphate of Yazeed 63 AH).
· A great fire in the Hijaz (in Saudi Arabia ), seen by the
inhabitants of Busra (in Syria ). This took placein 654 H (Hegira)
· The Muslim conquest of Jerusalem in 1187 AD.
· The Muslim conquest of Constantinople in 1453.
· Two large groups of Muslims fighting in war.
· A war between the Muslims and a reddish people with small eyes,
wearing sandals made of hair (understood to refer to the Mongol Tatar
invasion of the Islamic lands).
· A peace agreement between theMuslims and non-Muslims from the yellow
race (Chinese, Mongols, etc.)
· Thirty impostors will appear, each one claiming to be a prophet.
Present signs:
· Naked, destitute, barefoot shepherds will compete in building high buildings.
· The slave-woman will give birth to her master or mistress (this
refers to children disrespecting their mothers).
· A tribulation which will enter every Arab household (this may refer
to TVs, satellite dishes and the internet-when misused).
· Knowledge will be taken away (by the death of scholars), and
ignorance will prevail.
· Wine (intoxicants, alcohol) will be drunk in great quantities.
· Illegal sexual intercourse will become widespread.
· Earthquakes will increase.
· Time will pass more quickly.
· Tribulations will prevail.
· Bloodshed will increase.
· A man will pass by the grave of another and wish he was in the latter's place.
· Trustworthiness will be lost, i.e. when authority is given to those
who do not deserve it.
· People will gather for prayer, but will be unable to find an Imaam
(leader) to lead them in prayer.
Future Signs:
The following are signs that did not take place yet, but the listing
below does not reflect the sequence in which they will take place.
· The number of men will decrease, whilst the number of women will
increase, until each 50 women will be looked after byone man.
(According to a narration in the book of Imaam Al-Bukhaari (
· The Euphrates will reveal a treasure of gold, and many will die
fighting over it, each one hoping to be the one who gains the
treasure.
· The Romans (Europeans) will come to a place called A'maq or Wabiq,
and an army of the best people will go forth from Madeenah to face
them.
· The Muslim conquest of Rome .
· The Mahdi (guided one) will appear, and be the leader of the
Muslims. 'Eesaa (Jesus) will descend in Damascus, and pray behind the
Mahdi.
· Jesus will break the cross and kill the swine, i.e. destroy the
false Christianity.
· The Antichrist will appear, with all his tools of deception, and be
an immense trial. He will be followed by 70,000 Jews from Isfahan
(present-day Iran ).
· The appearance of Gog and Magog, and the associated tribulations.
· The emergence of the Beast who will speak to the people, telling
them they did not believe with certainty in the Divine Signs. This
sign is among the major signs, and the scholars say that itwill occur
in the day where the sun will rise from the west.
· A major war between the Muslims led by the Leader Al-Mahdi, and the
Jews plus othernon-Muslims led by the Antichrist.
· Jesus will kill the Antichrist at the gate of Ludd (Lod in
present-day Israel , site of an airport and a major Israeli military
base).
· A time of great peace and serenity during and after the remaining
lifetime of Jesus.
· Wealth will come so abundant that it will become difficult to find
someone to be eligible for alms (Zakaah).
· The Arabian Peninsula will become a land of gardens and rivers.
· Society will then decay.
· The buttocks of the women of the tribe of Daws will again sway in
circumambulating (Tawaaf) around the idol Thul-Khulasah.
· Three major armies will sink into the earth: one in the east, one in
the west, one in Arabia .
· An Abyssinian leader with thin shins will destroy the Ka'bah (Sacred
House in Makkah).
· The huge cloud of smoke.
· The sun will rise from the west (its place of setting).
· A gentle wind, which will take the souls of the believers.
· There is no one left on the earth saying, "Allaah, Allaah" or "There
is no god except Allaah."
· Eventually the Day of Judgment is established upon the worst of the
people, who copulate in public like donkeys.
· The blowing in the Trumpet by the Angel Israafeel upon which
everyone will die.
· The second blowing in the Trumpet, upon which everyone will be resurrected.

--

- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

It is permissible to remove janaabah by means of tayammum when there is an excuse for that.,Dough - clear -,

Is it permissible to remove janaabah by means of tayammum?.
Praise be to Allaah.
If there is a reason for doing tayammum – such as non-availability of
water, or being unable to use it because of sickness etc – then
tayammum takes the place of wudoo' and ghusl. So the person who is
junub should do tayammum and pray, then when he finds water he has to
do ghusl.
This is indicated by the Qur'aan and Sunnah.
1 – Allaah says (interpretation of the meaning):
"O you who believe! When you intend to offer As-Salaah (the prayer),
wash your faces and your hands (forearms) up to the elbows, rub (by
passing wet hands over) your heads, and (wash) your feet up to the
ankles. If you are in a state of Janaaba (i.e. after a sexual
discharge), purify yourselves (bathe your whole body). But if you are
ill or on a journey, orany of you comes after answering the call of
nature, or you have been in contact with women (i.e. sexual
intercourse), and you find no water, then perform Tayammum with clean
earth and rubtherewith your faces and hands"
[al-Maa'idah 5:6]
So Allaah has enjoined upon us both minor and major purification, and
tayammum could take the place of either of them. This was stated by
Shaykh al-Islam Ibn Taymiyah in Majmoo' al-Fataawa (21/396). Minor
purification is wudoo' and major purification is ghusl.
2 – al-Bukhaari narrated in two places (344 and 348) from 'Imraan ibn
Husayn (may Allaah be pleased with him) that the Messenger of Allaah
(peace and blessings of Allaah be upon him) sawa man keeping away and
not praying with the people. He said, "O So and so, what kept you from
praying with the people?" He said, "O Messenger of Allaah, I became
junub and thereis no water." He said, "You should use clean earth, for
it will suffice you." According to another report the Prophet (peace
and blessings of Allaah be upon him) found water and gave a vessel of
water to the one who had become junub, and said, "Go and pour this
over yourself."
This indicates that tayammum is a means ofpurification and suffices
instead of water, but if water is available then itmust be used. Hence
the Prophet (peace and blessings of Allaah be upon him) told him to
pour it on himself even though no new janaabah had occurred. This was
stated by Ibn 'Uthaymeen in Majmoo' al-Fataawa, 11/239.
3 – Muslim (368) narrated that a man came to 'Umar and said: "I have
become junub and I cannot find any water." He said: "Do not pray."
'Ammaar said: "Doyou not remember, O Ameer al-Mu'mineen, when you and
I were on a campaign and we become junub, and we could not find any
water? You did not pray,but I rolled in the dust and prayed, and the
Prophet (peace and blessings of Allaah be upon him) said, 'It
wouldhave been sufficient if you had struck the ground with your hands
then wiped your face and hands with them.'" 'Umar said: "Fear Allaah,
O 'Ammaar!" He said, "If you wish I will not narrate it." 'Umar said:
"We accept what you say." According to another report, 'Ammaarsaid: "O
Ameer al-Mu'mineen, if you wish, because of your position, I will not
tell it to anyone."
'Umar (may Allaah be pleased with him) had forgotten that event.
" 'Umar said: 'Fear Allaah,O 'Ammaar!'" – What this means is that
'Umar said to 'Ammaar: Fear Allaah with regard to what youare
narrating, for perhaps you have forgotten or become confused. With
regard to'Ammaar saying, "If you wish I will not narrate it," what
this means – and Allaah knows best – is: If you think it is betterfor
me to refrain from narrating it than to narrate it, then I will
refrain, because it is obligatory for me to obey you so long as that
does not involve sin. Thebasic principle with regard to conveying
knowledge had already been fulfilled, and if he had withheld this
hadeeth after that, he would not have come under the heading of those
who withhold knowledge. It may be that he meant, 'I will not broadcast
it so that it becomes well known among people, rather I will only
narrate it rarely.' This was stated by al-Nawawi.
" 'Umar said "We accept what you say" – i.e., the fact that I do not
remember it does not means that it is not true, and I have no right to
stop you narrating it. This was stated by al-Haafiz in Fath al-Baari.
4 – Abu Dawood (334) narrated that 'Amr ibn al-'Aas said: I had a wet
dream on a cold night during the campaign of Dhaat al-Salaasil, and I
was afraid that I would die if I did ghusl, so I did tayammum then I
led mycompanions in praying Fajr. They mentioned that to the Prophet
(peace and blessings of Allaah be upon him) and he said: "O 'Amr, you
led your companions in prayer when you were junub?" So I told him what
had kept me from doing ghusl. I said: "I heard that Allaah says
(interpretation of the meaning): 'And do not kill yourselves (nor kill
one another). Surely, Allaah is Most Merciful to you' [al-Nisa' 4:29].
The Messenger of Allaah (peace and blessings of Allaah be upon him)
smiled and did not say anything.
Al-Haafiz said in al-Fath (1/589): its isnaad is qawiy (strong). It
was classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Al-Bukhaari (may Allaah have mercy on him) said in his Saheeh: "If a
person who is junub fears that he may become ill or die or fearsthirst
then he should do tayammum," and he mentioned that 'Amr ibn al-'Aas
became junub on a cold night so he did tayammum, and recited (the
verse) (interpretation of the meaning): 'And do not kill yourselves
(nor kill one another). Surely, Allaah is Most Merciful to you'
[al-Nisa' 4:29]. He mentioned that to the Prophet (peace and blessings
of Allaah be upon him) and he did not rebuke him.
Shaykh al-Islam Ibn Taymiyah said in Majmoo' al-Fataawa (21/451):
Whoever becomes junubwhether as the result of a wet dream or
intercourse – permissibleor forbidden – has to do ghusl and pray. If
he is unable to do ghusl because there is no water or because he
willbe harmed by using it – such as if he is sick and using water will
make his sickness worse, or there is a cold wind and he fears that if
he does ghusl he will become sick with a headache or cold or
bronchitis – then he should do tayammumand pray. This applies equally
to men and women. He (or she) doesnot have the right to delay the
prayer beyond its prescribed time."
Shaykh Ibn Baaz was asked in Majmoo' al-Fataawa (10/201):
Does tayammum mean that the junub person nolonger has to do ghusl
atall? How many prayers may he offer with tayammum?
He replied:
Tayammum takes the place of water, as Allaah has made the earth a
place of worship and a means of purification forthe Muslims. If no
water is available or the person is unable to use itbecause of
sickness, thentayammum takes its place and remains sufficient until he
finds water. When he finds water he has to do ghuslto cleanse himself
of the previous janaabah. Similarly if the sick person recovers and
Allaah heals him, he has to do ghusl to cleanse himself from the
previous janaabah from which he had purified himself by means of
tayammum, because the Prophet (peace and blessings of Allaah be upon
him) said: "Clean earth is the wudoo' of the Muslim if he cannot find
water for ten years." Then he said: "When you find water, then make it
touch your skin." Narrated by al-Tirmidhi from the hadeeth of Abu
Dharr (may Allaah be pleased with him); narrated by al-Bazzaar and
classed assaheeh by Ibn al-Qattaan, from the hadeeth of Abu Hurayrah
may Allaah be pleased with him.
If the junub person findswater then he should make it touch his skin,
i.e. wash with it. With regard to his past prayers, they are valid by
virtue of the tayammum he did when water was not available or he was
unable to use it, because of sickness that prevented him fromusing it,
until the sickness ends and he recovers and until he finds water, if
none was available, even if that takes a long time.

Will righteous deeds that the son did when his parents were angry be accepted?.,Dough - clear -,

Will righteous deeds, such as reading Qur'aan, offering naafil prayers
and giving charity, that a person does when his father is angry with
him,be accepted?.
Praise be to Allaah.
Firstly:
There is no doubt that the one who angers his parents, disobeys them
or treats them badly is inserious danger and is exposed to a severe
warning.
An-Nasaa'i (2562) narrated that Ibn 'Umar said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "There are three whom
Allah, may He be glorified and exalted, will not look at on the Day of
Resurrection: the one who disobeys his parents, the woman who acts in
a masculine manner, and the cuckold. And there are three who will not
enter Paradise: the one who disobeys his parents, theone who is
addicted to alcohol, and the one who reminds people of what he has
given to them."
Classed as saheeh by al-Albaani in Saheeh an-Nasaa'i
At-Tirmidhi (1905) narrated that Abu Hurayrah said: The Messenger of
Allah (blessings and peace of Allah be upon him) said: "There are
three supplications that will undoubtedly be answered: the
supplication of one who is wronged, the supplication of the traveller
and the supplication of a parent against his child."
Classed as hasan by al-Albaani in Saheeh at-Tirmidhi
Ahmad (24299) narrated that 'Amr ibn Murrah al-Juhani said: A man came
to the Prophet (blessings and peace of Allah be upon him) and said: O
Messenger of Allah, I bear witness that there is no god but Allah and
that you are the Messenger of Allah, I offer the five daily prayers, I
give zakaah and I fast the month of Ramadan. The Prophet (blessings
and peace of Allah be upon him) said: "The one who dies in that state
will be with the Prophets, the siddeeqs and the martyrs on the Day of
Resurrection like this"– and he held up his two fingers – "so long as
he does not disobey his parents."
Classed as saheeh by al-Albaani in Saheeh at-Targheeb, 2515
Secondly:
If a person falls into this sin or is exposed to the stern warning, or
falls into any other sins, that does not mean that all his good deeds
are invalidated, because invalidation of good deeds is a specific
punishment that cannot be spoken about on the basis of one's opinion
oranalogy. Not everyone who commits a sin or a major sin will have his
righteous deeds that he has done rendered invalid. Rather nothing
renders righteous deeds invalid altogether exceptshirk or associating
others with Allah, and there is no text that suggests that
disobeyingparents is one of the actions that renders good deeds
invalid, whether completely or to some extent.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
If a person is disobedient towards his parents, will his prayers,
fasting and charity be accepted from him?
He replied:
Disobedience towards parents is a major sin and a serious haraam
action that must be avoided, but disobeying them does not render
prayers, fasting or other righteous deeds invalid. However the one who
does that is in danger because of this grave major sin. Good deeds are
only rendered invalid by shirk. Allah, may He be exalted, says
(interpretation of the meaning): "But if they had joined in worship
others with Allah, all thatthey used to do would have been of no
benefit to them" [al-An'aam 6:88]. As for disobedience towards
parents, severing ties of kinship and other sins, they do not render
gooddeeds invalid; rather good deeds are rendered invalid by major
shirk. Similarly, raising one's voice towards the Messenger of Allah
(blessings and peace of Allah be upon him) was something thatled to
fear of cancelling out one's good deeds during his lifetime, as Allah,
may He be glorified and exalted, says (interpretation of the meaning):
"O you who believe! Raise not your voices above the voice of the
Prophet (SAW), nor speak aloud to him in talk as you speak aloud to
one another, lest your deeds may be rendered fruitless while you
perceive not" [al-Hujuraat 49:2]. End quote.
http://www.binbaz.org.sa/mat/9208
All of this applies if we assume that the son has behaved badly
towards his father or has done something that has made his father
angry with him.
But if the father is the one who has wronged his son, or he is angry
with him for no justifiable reason, then the matter is more clear and
it is less likely that his good deeds will be rendered invalid or that
he is exposed to the warning.

--

- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

Be the First to Help, Islamic Stories -,

Ibne Abbas (RA) narrates:Rasulullah (Peace be upon him) sent Abdullah
ibne Rawaha (RA) with a Jamaat (expedition) on aFriday. His companions
set off in the morning, but he decided to stay behind and catch up
with them after offering Salat-ul-Jumah (Friday Prayers) with
Rasulullah (Peace be upon him). When he did so, he was spotted by
Rasulullah (Peace be upon him), who inquired: What prevented you from
going out in the morning with your companions. He replied: I wanted to
offer Salat-ul-Jumah with you and then join them. He said: If you
spend all that is present in the world, you will still not be able to
attain the reward andvirtues of those who left in the morning.
Source: Hadith from Tirmidhi.
Whenever the opportunity comes to help Islam, we should not delay and
immediately take part inhelping. Allah has promised great rewards and
forgiveness for those who are always the first to sacrifice for Islam.

A Quality to Avoid

*-Visit -http://aydnajimudeen.blogspot.com/- for more Articles--
•●•► •►
Abu Hurairah (RA) narrates that Rasulullah (peace be upon him)
happened to pass by a heap of grain and inserted his hand into it; his
fingers were moistened by the wet grain. At this, he asked the owner
of the grain: What is this? The man replied: O Rasulullah! It isdue to
rain. Rasulullah (peace be upon him) said: Why didn't you put the damp
(wet) grain ontop of the heap, so people could see it? He who deceives
people does not belong to me (my Ummah).
Source: Sahih Muslim.
We should always remember that deception is one of the qualities of
Shaitan. Others may not see us when we are deceiving them but Allah is
there watching us. A true believer knowing that he has to stand in
front of Allah will avoid such activities.