Problems during and after Imam Hasan (a.s.) life

As with the other Imam (a.s.), Imam Hasan's life was also filled with
difficulties. From the verychildhood he saw the faces and activities
of theso called companions of the Prophet Mohammad (saw) who left him
alone in several battlefields, who objected to the Prophet Mohammad's
(saw) decisions up to the stage that some of them expressed their
doubts that he was Allah's Prophet.
Then upon the demise of Prophet Mohammad (saw), he saw that only a
handful of his faithful companions were there to bury him and the rest
had left him to share political power among themselves. He saw the
atrocities of Bani Ummayad in the way they treated the Ahle Bait(a.s.)
and hurled accusations against ImamAli (a.s.) after the killing of
Hazrat Usman third Caliph. He lived through the battles of Siffin ,
Jamal and finally saw the martyrdom of his father Imam Ali (a.s.).
As if all of this was not enough, even after his death the agents of
Bani Ummaya continued their work against the Ahle Bait (a.s.) and
grafted stories of hundreds of marriages of Imam Hasan(a.s.). Some
mentioned that he married 70 times and other said that he married more
than 300 times but none could count names of more than 10 wives. Such
was the strength of their hatred that upon his death, he was not
allowed to be buried alongside his grand father, the Prophet Mohammad
(saw).

Two Ahadith in praise of Imam Hasan (a.s.)

1. Ahmad ibn-e-Hambal, Tirmizi, Nisai and ibn-e-Habban quoted on
authority of Hazrat Huzaifa (r.a.) and Hazrat Abu Saeed Khudri (r.a.)
that Prophet Mohammad (saw) said - Hasan (a.s.) and Hussain (a.s.) are
the leaders of the youth of paradise and Fatimah (s.a.) is the leader
of the women of paradise.
2. Tirmizi and Ibn-e-Habban quoted from Hazrat Usama bin Zaid (r.a.)
that Prophet Mohammad (saw) said - Hasan (a.s.) and Hussain (a.s.) are
my and my daughter's sons. O Allah I love them so you love them too
and you love anyone who would love them.

Imam Hasan (a.s.) and Knowledge

Imam Hasan (a.s.), like all other Imams was granteddivine knowledge by
Allah (swt) and he demonstrated it right from his childhood.
Once Imam Hasan (a.s.) was asked "What are the 10 strong things that
are stronger than one another?" Imam Hasan (a.s.) replied:
Among the strong things is Stone;
Even stronger is the Iron which is used to break Stone;
Even stronger is the Fire which melts Iron;
Even stronger is the Water which extinguishes Fire;
Even stronger are Clouds that carry Water with them;
Even stronger is the Air which floats the Clouds with it;
Even stronger is the Angel who moves the Air;
Even stronger is the Angel who will give Death to the Angel who moves the Air;
Even stronger is the Death which will come upon the Angel of Death; and
Even stronger is the order of Allah (swt) which governs the Death.
Once the ruler of Rome asked Imam Hasan (a.s.):"Which are the
creations which were born without a mother and father or Male and
Female?" and Imam Hasan (a.s.) replied:
These are 7 creations: Hazrat Adam (a.s.), HazratHawwa (a.s.), the
lamb which was sent in place of Hazrat Ismaeel (a.s.), the camel of
Hazrat Saleh (a.s.), the serpent of Hazrat Moosa (a.s.), Ibleesand the
crow that taught the method of burial to Qabeel son of Hazrat Adam
(a.s.).

Imam Hasan (a.s.): Birth and Name

Imam Hasan (a.s.) was born on the 15th of Ramzan al-Mubarak in the 3rd
Hijrah. His name was suggested by Allah (swt) through a Vahi
(revelation) to the Prophet Mohammad (saw) which suggested that since
Imam Ali (a.s.) isto the Prophet Mohammad (saw) as Hazrat Haroon
(a.s.) was to Hazrat Moosa (a.s.), thename of his child should be on
the name of the son of Hazrat Haroon (a.s.) which was Shabbar -
meaning Hasan in Arabic. This was the first time that a child was
named Hasan.

Tamil story,- ♥ A Short Story ♥

Ennoda name sandhiya... college days la naan avana meet pannaen...
avan name chandhru... romba smart... ellorayum easy ya sirikka
vachiduvaan... eppa parthaalum oru smile avanoda face la irukum...
avanukku kavalayae irukkaathaanu ninaipom... romba chamathu...
ellorukum avan maela easy ya oru eerpu vanthidum... romba active ah
iruppaan... ellor kudavum friendly ya close ah pazhaguvaan... avan
vanthu en kitta propose pannatha ennaala nambavae mudiyala... avan
chumma play panraannu ninaichaen... oru two days naan nambavae illa...
but avan enna serious ah enna love panraannu avan azhuthathukku apuram
thaan thaerinjathu... apdi oru sogam avanoda manasula... enna ellorum
comedy yanaavae ninaichittinga illa sandhiya? enakkum manasu irukku
sandhiya.., enakkum kanneer varum.. kaathal varum... enna suthi
irukavanga ellaam santhosama irukanumnu naan ninaikurathu en
thappaa... ennoda manasa nee kuda purinjukkala... naan unna love
panraen nu un kitta solla evlo aasayaa., evlo practice panni., nee
epdi react pannuva nu ellaam yosichu vachittu vanthaen... but nee en
kaathalayum comedy yavae paarthutta... kastama iirukku sandhiya...
enakku azharathu pidikkaathu., but enakkae thaeriyaama ippo azhuthuttu
irukkaen... paravaala sandhiya... but naan sathiyamaa unna love
panraen... ennaikkavathu nee atha feel pannaa en kitta sollu., athu
varaikkum ithae kaathaloda unakkaga wait panraen nu sonnaan... avan
azhuthu naan paarthathae illa... avanukku romba nallamanasu...
manasula ethayum vachukka maattaan... avana pola oru nalla payana
yaaraavathu miss pannuvaangalaa? so accept pannaen... love pannom
romba azhagaa cute ah... avana pola love ah yaaraalayum express panna
mudiyaathu... avan illana naan illandra nilamaikku vanthaen... evlo
naal pazhagiirupom, naan ellaa boys kudayum joly yafriendly ya
pesuvaen, oru chinna santhaegam, avan kuda pesatha, ivan kuda pesaatha
ethum sonnathu illa... en kitta avan entha maatrathayum ethir
paarkala, avana love panrathukku munna naan epdi irunthaeno, athe pola
thaan love pannathukku apuramum... athunaalayae enakku avan maela apdi
oru kaathal... padichu mudichom, kaathalkonjamum kurayala... enga v2la
maapla paarthaanga... naan v2la sonnaen avanga othukala., avanoda
v2layum accept pannala... romba yosichom... niraya wait pannom...
kaathal enna avan kuda poida solluchu... naan avan kitta sonnaen...
naama thaniya poidalaam chandru, nee illaama ennaala innoruthankuda
vaazha mudiyathunu... but avan unga familya vittu unnaala
varamudiyumaa.. ? athuku apuram nee amma nu koopida oru uravu illaama
pogalaam., apdi ipdi nu enga veeta pathi avlo eduthu sonnaan... but
naan nee thaan venum chandru nu sonnaen... oru naal naanga thaniya
poitom... friends marriage panni vachaanga... oru veedu eduthu
thanginom... rendu paerum job ponom... so entha pirachinayum illa...
orunaal kuda avan enna feel panna vittathu illa... kavithai pola
poittu iruntha enga vaazhkai la... enga kaathal oru parisu thanthuchu,
kutti payan sanjay... avana appa nu koopida oru uravu., enna amma nu
koopida oru uravu... naanga konjam vasathi aanom... poga poga panam
kooditae pochu... sonthangalum vanthu saera aarambichaanga. ..
rendaavathu chella ponnu shalini, ava enga amma v2la thaan piranthaa,
ellaa sonthangalum onnu saernthittom... panam., sontham ellaam
irunthuchu enga life la... payan college first year join pannaan...
evlo seekkiram enga life poittu irunthuchu, ivlo thooram vanthathukku
apuramum chandhru ennaavanoda muthal kuzhanthai pola paarthaan...
avanoda kaathal innum avan propose pannapo epdi irunthucho apdi
thaan... annaikku office kilambinaan... enna kiss panni hug pannittu,
poittu varaen nu soltu ponaan varavae illa.... oru call accident nu...
naanum saethiruppaen ennoda pasanga illanaa... avan kiss panna idam
innum eeram kaayaama en kudayae irukku... avan iranthatha naan
paarkala... evlo azha mudiyumo azhuthaen manasukkulla... . ovvoru
naalum chandrhu ninaivu... avana kug panni kiss pannittu thaan
irukkaen... pasangalukku marriage mudinchathu... naan payan kuda
irukkaen... avanukum oru payan avan name chandhru... naan innum
rendunaal la saethiduvean nu doctor sollittaanga... ennaala ippo
pesamudiyala... en pakkathula en payan., ponnu., ellorum irukkaanga
azhuthuttu., azhaathinga nu sollamudiyala.. . kannula irunthu
kanneermattum thaan vida mudinchathu... ennoda udambu saeyal ilanthu
poiduchu... ellorum en pakkathula irukkaanga... chandhru enakkulla
irukkaaru... innum rendu naal la naan chandhru kitta poiduvaen... en
kaathal enna evlo happy ya vachirunthuchun aa solla mudiyaatha
alavukku., chandhru enna entha azhavukku enna kaathalichaanna a, naan
ithu varaikkum enna avanukkaaga change panniakala., avan en kitta
irunthu ethayum ethir paarkala en kaathala thavira... en chandhru enna
jeichittaan kaathalaala... naan en chandhru kuda poi saeranumnu pray
pannunga...!!! kaathal romba azhagaa irukkum, unmayaana kaathalargal
inainthaal...!♥ ♥ ♥ ♥ ♥ ♥♥ ♥ ♥ ♥ ♥

Tamil story,- ♥ One Side Love Feel ♥

♥ ♥ ♥ ♥ ♥ ♥♥ ♥ ♥ ♥ ♥ unaku nijamaavey puriyalayaa illa puriyaatha
maathiri nadikiriyaa..?
kaalaila elunthu night thoongura varaikum,aen kanavula kooda nee thaandi....
kathal ennamo pannuthudi enna... un paarvai, un pechu, un saigai..,
hayyoo mudiyaladi ennaala...
unna ninaichu vidura moochu kooda oru mmmmm antha unarva solla
thaeriyala enaku...!!
love panravangaluku mattum thaan puriyum... athilum kuripa one side
lovers ku thaan ithu nalla puriyum...!!!♥ ♥ ♥ ♥ ♥ ♥♥ ♥ ♥ ♥ ♥

Fiction,- The Boats of the Glen Carrig: Chapter 13

♥¸.•°*"˜˜"*°•. ♥ XIII
THE WEED MEN
NOW, ON THAT night, when I came to my watch, I discovered that there
was no moon, and,save for such light as the fire threw, the hill-top
was in darkness; yet this was no great matter to trouble me; for we
had been unmolested since the burning of the fungi in the valley, and
thus I had lost much of the haunting fear which hadbeset me upon the
deathof Job. Yet, though I was not so much afraid as I had been, I
took all precautions that suggested themselves to me, and built up the
fire to a goodly height, after which I took my cut-and-thrust, and
made the round of the camping place. At the edges of thecliffs which
protected us on three sides, I made some pause, staring down into the
darkness, and listening; though this latter was of but small use
because of the strength of the wind which roared continuallyin my
ears. Yet though I neither saw nor heard anything, I was
presentlypossessed of a strange uneasiness, which made me return twice
or thriceto the edge of the cliffs; but always without seeing or
hearing anything to justify my superstitions. And so, presently, being
determined to give way to no fancifulness, I avoided the boundary
ofcliffs, and kept more to that part which commanded the slope, up and
down which we made our journeys to and from the island below.
Then, it would be near half way through my time of watching, there
came to me out of the immensity of weed that lay to leeward, a far
distant sound that grew upon my ear, rising and rising into a fearsome
screaming and shrieking,and then dying away into the distance in queer
sobs, and so at lastto a note below that of the wind's. At this, as
might be supposed, I was somewhat shaken inmyself to hear so dread
anoise coming out of all that desolation, and then, suddenly, the
thought came to me thatthe screaming was from the ship to leeward of
us, and I ran immediatelyto the edge of the cliff overlooking the
weed, and stared into the darkness; but now I perceived, by a light
which burned in the hulk, that the screaming had come from some place
a great distance to the right of her, and more, as my sense assured
me, it could by no means have been possible for those in her to have
sent their voices to me against such a breeze as blew at that time.
And so, for a space, I stood nervously pondering, and peering away
into the blackness of the night; thus, in a little, I perceived a dull
glow upon the horizon, and, presently, there rose into view the upper
edge of the moon, and a very welcome sight it was to me; for I had
been upon the point of calling the bo'sun to inform him regarding the
sound which I had heard; but I had hesitated, being afraid to seem
foolish if nothing should befall. Then, even as I stood watching the
moon rise into view, there came again to me the beginning of that
screaming, somewhat like to the sound of a woman sobbing with a
giant's voice, and it grewand strengthened until itpierced through the
roarof the wind with an amazing clearness, and then slowly, and
seeming to echo and echo, it sank away into the distance, and there
was again in my ears no sound beyond that of the wind.
At this, having looked fixedly in the direction from which the sound
had proceeded, I ran straightway to the tent and roused the bo'sun;
for I had no knowledge of what the noise might portend, and this
secondcry had shaken from me all my bashfulness. Now the bo'sun was
upon his feet almost before I had made an end of shaking him, and
catching up his great cutlass which he kept always by his side, he
followed me swiftly out on to the hill-top. Here, I explained to him
that I had heard a very fearsome sound which had appeared to proceed
out of the vastness of the weed-continent, and that, upon a repetition
of the noise, I had decided to call him; for I knew not but that it
might signal to us of some coming danger. At that, the bo'sun
commended me; though chiding me in that I had hesitated to call him at
the first occurrence of the crying, and then, following me to the edge
of the leeward cliff,he stood there with me, waiting and listening,
perchance there might come again a recurrenceof the noise.
For perhaps something over an hour we stood there very silent and
listening; but there cameto us no sound beyond the continuous noise of
the wind, and so, by thattime, having grown somewhat impatient of
waiting, and the moon being well risen, the bo'sun beckoned to me to
make the round of thecamp with him. Now, just as I turned away,
chancing to look downward at the clear water directly below, I was
amazed to see that an innumerable multitude of great fish, like unto
those which I had seen on the previousnight, were swimming from the
weed-continenttowards the island. At that, I stepped nearer the edge;
for they came so directly towards the island that I expected to see
them close inshore; yet I could not perceive one; for they seemed all
of them to vanish at a point some thirty yards distant from the beach,
and at that, being amazed both by the numbers of the fish and their
strangeness, and the way in which they came on continually, yet never
reached the shore,I called to the bo'sun to come and see; for he
hadgone on a few paces. Upon hearing my call, he came running back;
whereat I pointed into the sea below. At that, hestooped forward and
peered very intently, andI with him; yet neither one of us could
discover the meaning of so curious an exhibition, and so for a while
we watched, the bo'sun being quite so much interested as I.
Presently, however, he turned away, saying thatwe did foolishly to
stand here peering at every curious sight, when we should be looking
to the welfare of the camp, andso we began to go the round of the
hill-top. Now, whilst we had been watching and listening, we had
suffered the fire to die down to a most unwise lowness, and
consequently, though the moon was rising, there was by no means the
same brightness that should have made the camp light. On perceiving
this, I went forward to throw some fuel on to the fire, and then, even
as I moved, it seemed to me that I saw something stir in the shadow of
the tent. And at that, I ran towards theplace, uttering a shout, and
waving my cut-and-thrust; yet I found nothing, and so, feeling
somewhat foolish, I turned to make up the fire, as had been my
intention, and whilst I was thus busied, the bo'sun came running over
to me to know what I had seen, and in the same instant there ran three
of the men out of the tent, all of them waked by my sudden cry.But I
had naught to tell them, save that my fancy had played me a trick, and
had shown me something where my eyes could find nothing, and at that,
two of the men went back to resume their sleep; but the third, the big
fellow to whom the bo'sun had given the other cutlass, came with us,
bringing his weapon; and, thoughhe kept silent, it seemed to me that
he had gathered something of our uneasiness; and for my part I was not
sorry to have his company.
Presently, we came to that portion of the hill which overhung the
valley, and I went to the edge of the cliff, intending to peer over;
for the valley had a very unholy fascination for me. Yet, no sooner
had I glanced down than I started, and ran back to the bo'sun and
plucked him by the sleeve, and atthat, perceiving my agitation, he
came with me in silence to see whatmatter had caused me somuch quiet
excitement. Now, when he looked over, he also was astounded, and drew
back instantly; then, using great caution, he bent forward once
more,and stared down, and, atthat, the big seaman came up behind,
walking upon his toes, and stooped to see what manner of thing we had
discovered. Thus we each of us stated down upon a most unearthly
sight; for the valley all beneath us was a-swarmwith moving creatures,
white and unwholesomein the moonlight, and their movements were
somewhat like the movements of monstrousslugs, though the things
themselves had no resemblance to such in their contours; but minded me
of naked humans, very fleshy and crawling upon their stomachs; yet
their movements lacked not a surprising rapidity. And now, looking a
little overthe bo'sun's shoulder, I discovered that these hideous
things were coming up out from the pit-like pool in the bottom of the
valley, and, suddenly, I was minded of the multitudes of strange fish
which we had seen swimming towards the island; but which had all
disappeared before reaching the shore, and Ihad no doubt but that they
entered the pit through some natural passage known to them beneath the
water. And now I was made to understand my thought of the previous
night, that I had seen the flicker of tentacles; for these things
below us had each two short and stumpy arms; but the ends appeared
divided into hateful and wriggling masses of small tentacles, which
slid hither and thither as the creatures moved about the bottom of the
valley, and at their hinder ends, where they should have grown feet,
there seemed other flickering bunches; but itmust not be supposed that
we saw these thingsclearly.
Now it is scarcely possible to convey the extraordinary disgust which
the sight of these human slugs bred in me; nor, could I, do I think I
would; for were I successful, then would others be like to retch even
as I did, the spasm coming on without premonition, and born of very
horror. And then, suddenly, even as I stared, sick with loathingand
apprehension, therecame into view, not a fathom below my feet, a face
like to the face which had peered up into my own on that night, as we
drifted beside the weed-continent. At that, I could have screamed, had
I been in less terror; for the great eyes, so bigas crown pieces, the
bill like to an inverted parrot's, and the slug-like undulating of its
white and slimy body,bred in me the dumbness of one mortally stricken.
And, even as I stayed there, my helpless body bent and rigid, the
bo'sun spat a mighty curse into my ear, and, leaning forward, smote at
the thing with his cutlass; forin the instant that I had seen it, it
had advanced upward by so much as a yard. Now, at this action of the
bo'sun's, I came suddenly into possessionof myself, and thrust
downward with so muchvigour that I was like to have followed the
brute's carcass; for I overbalanced, and danced giddily for a moment
upon the edge of eternity; and then the bo'sun had me by the
waistband, and I was back in safety; but in that instant through which
I had struggled for my balance, I had discovered that the face of the
cliff was near hid with the number of the things which were making up
to us, and I turned to the bo'sun, crying out to him that there were
thousands of them swarming up to us.Yet, he was gone alreadyfrom me,
running towards the fire, and shouting to the men in the tent to haste
to our help for their very lives, and then he came racingback with a
great armful of the weed, and after him came the big seaman, carrying
a burning tuft from the camp fire, and so in a few moments we had a
blaze, and the men were bringing more weed; forwe had a very good
stock upon the hill-top; for which the Almighty be thanked.
Now, scarce had we lit one fire, when the bo'sun cried out to the big
seaman to make another, further along the edge of the cliff, and,in
the same instant, I shouted, and ran over to that part of the hill
which lay towards the open sea; for I had seen a number of moving
things about the edge ofthe seaward cliff. Now here there was a deal
of shadow; for there were scattered certain large masses of rock about
thispart of the hill, and theseheld off both the light of the moon,
and that from the fires. Here, I came abruptly upon three great shapes
moving with stealthiness towards the camp, and, behind these, I saw
dimly that there were others. Then, with a loudcry for help, I made at
the three, and, as I charged, they rose up onend at me, and I found
that they overtopped me, and their vile tentacles were reached out at
me. Then I was smiting, and gasping, sick with a sudden stench, the
stench of the creatures which I had come already to know. And then
something clutched at me, something slimy and vile,and great mandibles
champed in my face; but I stabbed upward, and the thing fell from me,
leaving me dazed and sick, and smiting weakly.Then there came a rush
of feet behind, and a sudden blaze, and the bo'sun crying out
encouragement, and, directly, he and the big seaman thrust themselves
in front of me, hurling from them great masses of burning weed, which
they had borne, each of them, up a long reed. And immediately the
things were gone, slithering hastily down over the cliff edge.
And so, presently, I was more my own man, and made to wipe from my
throat the slime left by the clutch of the monster: and afterwards I
ran from fire to fire with weed, feeding them, and so a space passed,
during which wehad safety; for by that time we had fires all about the
top of the hill, and the monsters were in mortal dread of fire, else
had we been dead, all of us, that night.
Now, a while before the dawn, we discovered, for the second time
sincewe had been upon the island, that our fuel could not last us the
night at the rate at which we were compelled to burn it, andso the
bo'sun told the men to let out every second fire, and thus we staved
off for a while thetime when we should have to face a spell of
darkness, and the things which, at present, the fires held off from
us. And so at last, we came to the end of the weed and the reeds, and
the bo'sun called out to us towatch the cliff edges very carefully,
and smite on the instant that any thing showed; but that, should he
call, all were to gather by the central fire for a last stand. And,
after that, he blasted the moon which had passed behind a great bank
of cloud. And thus matters were, and the gloom deepened as the fires
sank lower and lower. Then I heard a man curse, on that part of
thehill which lay towards the weed-continent, his cry coming up to me
against the wind, and the bo'sun shouted to us to all have a care, and
directly afterwards I smote at something that rose silently above the
edge of the cliff oppositeto where I watched.
Perhaps a minute passed, and then there came shouts from all parts of
the hill-top, and I knew that the weed men were upon us, and in the
same instant therecame two above the edge near me, rising with a
ghostly quietness,yet moving lithely. Now the first, I pierced
somewhere in the throat, and it fell backward; but the second, though
I thrust itthrough, caught my blade with a bunch of itstentacles, and
was like tohave snatched it from me; but that I kicked it inthe face,
and at that, being, I believe, more astonished than hurt, it loosed my
sword, and immediately fell away out of sight. Now this had taken, in
all, no more than some ten seconds; yet already I perceived so many as
four others coming into view a little to my right, and at that it
seemed to me that our deaths must be very near, for I knew not how we
were to cope with the creatures, coming as they were so boldly and
with such rapidity. Yet, I hesitated not, but ran at them, andnow I
thrust not; but cut at their faces, and found this to be very
effectual; for in this wise disposed I of three in as many strokes;
but the fourth had come right over the cliff edge, and rose up atme
upon its hinder parts,as had done those otherswhen the bo'sun had
succoured me. At that, I gave way, having a very lively dread; but,
hearingall about me the cries of conflict, and knowing that I could
expect no help, I made at the brute:then as it stooped and reached out
one of its bunches of tentacles, I sprang back, and slashedat them,
and immediately I followed this up by a thrust in the stomach, and at
that it collapsed into a writhingwhite ball, that rolled this way and
that, and so, in its agony, coming to the edge of the cliff, itfell
over, and I was left, sick and near helpless with the hateful stench
of the brutes.
Now by this time all the fires about the edges of the hill were sunken
intodull glowing mounds of embers; though that which burnt near to the
entrance of the tent was still of a good brightness;yet this helped us
but little, for we fought too far beyond the immediate circle of its
beams to have benefit ofit. And still the moon, at which now I threw a
despairing glance, was no more than a ghostly shape behind the great
bank of cloud which waspassing over it, Then, even as I looked
upward,glancing as it might be over my left shoulder, I saw, with a
sudden horror, that something had come anigh me, and upon the instant,
I caught the reek of the thing, and leapt fearfullyto one side,
turning as I sprang. Thus was I saved in the very moment of my
destruction; for the creature's tentacles smeared the back of my neck
as I leapt, and then I had smitten, once and again, and conquered.
Immediately after this, I discovered something to be crossing the dark
space that lay between the dull mound of the nearest fire, and that
which lay further along the hill-top, and so, wasting no moment of
time, I ran towards the thing, and cut it twice across the head before
ever it could get upon itshind parts, in which position I had learned
greatly to dread them. Yet, no sooner had I slainthis one, than there
came a rush of maybe a dozen upon me; these having climbed silently
over the cliff edge in the meanwhile. At this, I dodged, and ran madly
towards the glowing mound of the nearest fire, the brutes followingme
almost so quick as I could run; but I came to the fire the first, and
then, a sudden thought coming to me, I thrust the point of my
cut-and-thrust among the embersand switched a great shower of them at
the creatures, and at that I had a momentary clear vision of many
white, hideous faces stretched out towards me, and brown, champing
mandibles which had theupper beak shutting intothe lower; and the
clumped, wriggling tentacles were all a-flutter. Then the gloomcame
again; but immediately, I switched another and yet another shower of
the burning embers towards them, and so, directly, I saw them give
back, and then they were gone. At this, all about the edges of the
hill-top, I saw the fires being scattered in like manner; for others
had adopted this device to help them in their sore straits.
For a little after this, I had a short breathing space, the brutes
seeming to have taken fright; yet I was full of trembling, and I
glanced hither and thither, not knowing when some one or more of them
would come upon me. And ever I glanced towards the moon, and prayed
the Almighty thatthe clouds would pass quickly, else should we be all
dead men; and then, as I prayed, there rose a sudden very terrible
scream from oneof the men, and in the same moment there came something
over the edge of the cliff fronting me; but I cleft it or ever it
could rise higher, and in my ears there echoed still the sudden scream
which had come from that part of the hill which lay to the left of me:
yet I darednot to leave my station; for to have done so would have
been to have risked all, and so I stayed, tortured by the strain of
ignorance, and my own terror.
Again, I had a little spell in which I was free from molestation;
nothing coming into sight so far as I could see to right or left of
me; though otherswere less fortunate, as the curses and sounds of
blows told to me, and then, abruptly, there came another cry of pain,
and I looked up again to the moon, and prayed aloud that it might come
out to show some light before we were all destroyed; but itremained
hid. Then a sudden thought came into my brain, and I shouted at the
top of my voice to the bo'sun to setthe great cross-bow upon the
central fire; for thus we should have a big blaze--the wood being very
nice and dry. Twice I shouted to him, saying:--"Burn the bow! Burn the
bow!" And immediately he replied, shouting to all the men to run to
him and carry itto the fire; and this we did and bore it to the centre
fire, and then ran back with all speed to our places. Thus in a minute
we had some light, and the light grew as the fire took hold of the
great log, the wind fanning it to a blaze. Andso I faced outwards,
looking to see if any vile face showed above the edge before me, or to
my right or left. Yet, I saw nothing, save, as it seemed to me, once a
fluttering tentacle came up, a little to my right; but nothing else
for a space.
Perhaps it was near five minutes later, that there came another
attack, and, in this, I came near to losing my life, throughmy folly
in venturing too near to the edge of the cliff; for, suddenly, there
shot up out from the darkness below, a clump of tentacles, and caught
me about the left ankle, and immediately I was pulled to a sitting
posture, so that both my feet were over the edge of the precipice, and
it was only by the mercy ofGod that I had not plunged head foremost
into the valley. Yet, as it was, I suffered a mighty peril; for the
brute that had my foot, put a vast strain upon it, trying to pull me
down; but I resisted, using my hands and seat to sustain me, and so,
discovering that it could not compass my end in this wise, it slacked
somewhat of thestress, and bit at my boot, shearing through the hard
leather, and nigh destroying my smalltoe; but now, being no longer
compelled to use both hands to retain my position, I slashed down with
great fury, being maddened by the pain and the mortal fear which the
creature had put upon me; yet I was not immediately free of the brute;
for it caught my sword blade; but I snatched it away before it could
take a proper hold, mayhaps cutting itsfeelers somewhat thereby;
though of this I cannot be sure, for they seemed not to grip around a
thing, but to suck to it; then, in a moment, by a lucky blow, I maimed
it, so that it loosed me, and I was able to get back intosome
condition of security.
And from this onwards, we were free from molestation; though we had no
knowledge but that the quietness of the weed men did but portend a
fresh attack, and so, at last, it came to the dawn; and in all this
time the moon came not to our help, being quite hid by the clouds
which now covered the whole arc of the sky, making the dawn of a very
desolate aspect.
And so soon as there wasa sufficiency of light, we examined the
valley; but there were nowhere anyof the weed men, no! nor even any of
their dead for it seemed that they had carried off all such and their
wounded,and so we had no opportunity to make an examination of the
monsters by daylight. Yet, though we could notcome upon their dead,
all about the edges of the cliffs was blood and slime, and from the
latterthere came ever the hideous stench which marked the brutes; but
from this we suffered little, the wind carrying it far away to
leeward, and filling our lungs with sweet and wholesome air.
Presently, seeing that thedanger was past, the bo'sun called us to the
centre fire, on which burnt still the remnants of the great bow, and
here we discovered for the first time that one of the men was gone
from us. At that, we made search about the hill-top,and afterwards in
the valley and about the island; but found him not. [ tobe
continued....]

Al-Dahr is not one of the names of Allaah.,Names and Attributes of Allaah,-

I read a hadeeth which says that Allaah says "I am al-Dahr (time)."
Does this mean that al-Dahr is one of the beautiful names of Allaah?.
Praise be to Allaah.
The hadeeth referred to in the question was narrated by al-Bukhaari
(4826) and Muslim (2246) from Abu Hurayrah (may Allaah be pleased with
him) who said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "Allaah, may He be glorified and exalted, says:
'The son of Adam inveighs against Me, he inveighs against [the
vicissitudes of] Time(al-Dahr), and I am Time, in My hand are all
affairs, I alternate the night and the day."
This hadeeth does not indicate that al-Dahr is one of the names of
Allaah, rather what the hadeeth means is that Allaah is the One who
controls time.
Al-Khattaabi said:
What this means is: I am the Owner of Time, the Controller of all
affairs that they attribute to time, so whoever inveighs against time
because it does these things, is in effect inveighing against his Lord
Who is the One whodoes them.
Al-Nawawi said:
What is meant by saying "Allaah is al-Dahr (Time)"is that He is the
One Whocauses things to happen,the Creator of all things that exist.
And Allaah knows best.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
Al-Dahr is not one of the names of Allaah, and whoever claims that is
erring for two reasons:
1 – His Names are the most perfect and beautiful, they should refer to
the most eloquent and beautiful meanings. Hence we do not find any
name among the names of Allaah that does not refer to any attribute.
Al-Dahr is such a word, and it cannot mean anything other than time.
2 – The context of the hadeeth renders that impossible, because He
says, "I alternate the night and the day"; night and day are time, so
how can the thing that is controlled be the one that controls them??
Fataawa al-Shaykh Ibn 'Uthaymeen, 1/163.

The highest description .,Names and Attributes of Allaah,-

This is a question which is often asked, "Who has the highest
description?" Answers vary as much as people do. There are some who
say, "Prophet Muhammad (peace and blessings of Allaah be upon him)"
and others who say, "My father," and so on. What is your view of this
question? How does it relate to theaayah from Soorat al-Nahl
(interpretation of the meaning):
"For those who believe not in the Hereafter is anevil description, and
for Allaah is the highest description. And He is the All Mighty, the
All Wise" [al-Nahl 16:60]
and the aayah from Soorat al-Room (interpretation of the meaning):
"And He it is Who originates the creation, then He will repeat it
(after it has been perished); and this is easier for Him. His is the
highest description (i.e. none has the right to be worshipped but He,
and there is nothing comparable unto Him) inthe heavens and in the
earth. And He is the All Mighty, the All Wise" [al-Room 30:27]??
Please advise us, may Allaah reward you.
Praise be to Allaah.
The meaning that you have referred to varies. If you mean who is most
deserving of being described as the highest,then the answer is that
this is Allaah alone, because He is the One Who has the highest
description in every sense; He is Perfect in Hisessence, His
Attributes and His Deeds, with no peer, equal or rival. This is what
is meant in the two aayahs you quoted in your question. Allaah says
(interpretation of the meaning):
"Say: 'I seek refuge with (Allaah) the Lord of mankind,
The King of mankind —
The Ilaah (God) of mankind,
From the evil of the whisperer (devil who whispers evil in the hearts
of men) who withdraws (from his whispering in one's heart after one
remembers Allaah'"
[al-Ikhlaas 112:1-4]
"There is nothing like Him, and He is the All Hearer, the All Seer"
[al-Shoora 42:11]
But if you mean, who is the highest example in character and attitude,
then the answer is, the Messenger (peace and blessings of Allaah be
upon him), because he isthe most perfect of mankind in guidance,
living, word and deed, and he is the highest example for the believers
in their life, actions, jihaad, patience and other virtuous
characteristics, as Allaah says (interpretation of the meaning):
"Indeed in the Messenger of Allaah (Muhammad) you have agood example
to follow for him who hopes for (the Meeting with) Allaah and the Last
Day, and remembers Allaah much"
[al-Ahzaab 33:21]
And Allaah says describing His Prophet (peace and blessings of Allaah
be upon him) (interpretation of the meaning):
"And verily, you (O Muhammad) are on an exalted (standard of) character"
[al-Qalam 68:4]
'Aa'ishah said: "His (standard of) character was the Qur'aan." What
this means is that he (peace and blessings of Allaah be upon him) used
to act in accordance with the commands of the Qur'aan and heed its
prohibitions, and that hehad the characteristics for which people are
praised in the Qur'aan and he avoided the characteristics for which
people are condemned in the Qur'aan. And Allaah is the Source of
strength
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh
al-'Allaamah 'Abd al-'Azeez ibn 'Abd-Allaah ibn Baaz (may Allaah have
mercy on him), vol. 4, p. 425

Names and Attributes of Allaah,- Ruling on saying “Ya Wajh Allaah (O Face of Allaah)”.

What is the ruling on what some people say, "Ya Wajh Allaah (O Face of Allaah)"?
Praise be to Allaah.
This is not appropriate; although it may be that they are referring to
Allaah Himself.
From Fataawa Samaahat al-Shakh Muhammad ibnIbraaheem (may Allaah have
mercy on him) 1/117

The excellence of Prayer

The Prayer is the first pillar of Islam that the Prophet mentioned
after that of uttering the Testimony of Faith, by which one becomes a
Muslim. It is a form of worship consisting of specific statements and
actions. It begins by pronouncing the Greatness of Allaah (Allaahu
Akbar), and is concluded with salutations (As-Salaamu 'alaykum wa
rahmatullaah).
The Prayer was the only order that was commanded by Allaah directly to
His Messenger during his night journey. Allaah Says (what means):
"Exalted is He who took His slave [i.e. Prophet Muhammad] by night
from Al-Masjid Al-Haraam to Al-Masjid Al-Aqsa, whose surroundings We
have blessed, to show him of Our signs. Indeed, He is the Hearing, the
Seeing." [Quran 17: 1] Prayer was also obligatory upon all the
prophets, may Allaah exalt their mention, and their nations.
Additionally, it was the first act of worship that was made obligatory
by Allaah on every believer.
The status and virtue of the Prayer:
The Prayer has a great status in Islam; a status which no other act of
worship holds. It is the spinal cord of the religion, without which
the religion itself cannot be established. The Prophet said regarding
it: "The head of thematter is Islam, its spinal cord is the prayer,
and its highest pinnacle is 'Jihaad' in the way of Allaah." [Muslim]
In the Quran, Allaah ordains us hundreds of times to establish the
Prayer. Allaah Says (what means): "…Indeed, prayer has been decreed
upon the believers a decree of specified times…" [Quran 4: 103] And
(what means): "Establish the Prayer, and give Zakaat (poor-due) and
bow with those who bow (in worship and obedience)." [Quran 2: 43]
The Prophet said: "Islamis built upon five pillars: Bearing witness
that none is worthy of worship but Allaah and that Prophet Muhammad is
His Messenger, establishing the Prayer, paying Zakaah, observing Fast
in Ramadhaan and performing Hajj." [Al-Bukhaari and Muslim]
The significance of Prayer is so great that one is ordered to
observeit whether traveling or not, in safety or in fear. Allaah Says
(what means): "Be guardians of your prayers, and of the midmost
prayer, and stand up with devotion to Allaah.And if you go in fear,
then (pray) standing or on horseback. And when you are again in
safety, remember Allaah, as He has taught you that which (heretofore)
you knew not." [Quran 2: 238-239]
Moreover, it is the first act that the person will be held accountable
for on the Day of Recompense. The Prophet said: "The first act that
the slave will be held accountable for on the Day of Judgment will be
the Prayer. If it is good, then the rest of his deeds will be good.
And if it is bad, then the rest of his deeds will be bad."
[At-Tabaraani]
The Prayer is the best andmost noble of deeds. It is the link between
the believer and his Lord. Through the Prayer, the slave communicates
with his Lord five times a day. To demonstrate the greatness and
virtues of performing prayer, the Prophet said: "If the time for a
prescribed prayer comes, and a Muslim performs ablution properly, (and
then offers his prayer) with humbleness and bowing (to Allaah), it
will be an expiation for his past sins, so long as he has not
committed a major sin; and this is applicable to all times." [Muslim]
The Messenger of Allaah beautifully gave a similitude, to the one who
performs the Prayer in the prescribed mannerand time, by these great
words: "The five daily prayers are like a deep river flowing by the
door of any of you, in which he bathes five times every day." [Muslim]
The Prayer is the last thing that the Prophet reminded his nation with
before he died, saying: "Guard your Prayer, guard your prayer and fear
Allaah regarding what your right hand possesses (i.e. slaves)." [Imaam
Ahmad]
The impact of praying:
The relationship with Allaah is demonstrated and put into practice, as
well as improved and increased by the prayer. Therefore, if the
prayers are sound and proper, the rest of the deeds will be sound and
proper; and if the prayers are notsound and proper, then the rest of
the deeds will not be sound and proper.
The spirit of the Prayer should be sincerity, devotion and
contemplation. It is meant to strengthen the faith, purify and chasten
the soul, qualify the believer for salvation in this life and the
Hereafterand to make him shun immorality and evil deeds. Allaah Says
(what means): " Recite [O Muhammad] what has been revealed to you of
the Book and establish the Prayer. Indeed, prayer prohibits immorality
and wrongdoing, and the remembrance of Allaah is greater. And Allaah
knows that which you do." [Quran 29: 45]
Moreover, its aim is to generate within the subliminal self of man
such spiritual power, light of faith and awareness of Allaah as can
enable him to strive successfully against all kinds of evils and
temptations and remain steadfast at times of trial and adversity. The
Prayeris so effective and soothing to the heart that the Prophet would
resort to it whenever anything grieved him and would say to Bilaal :
"O Bilaal! Comfort our hearts with it (i.e. call Iqaamah for Prayer)."
[Ahmad]
The overall effect that theproperly performed prayers should have upon
humans is described in many verses of the Quran such as (which means):
"Indeed, mankind was created anxious. When evil touches him,
impatient, and when good touches him, withholding [of it], except the
observers of prayer —those who are constant in theirprayer." [Quran
70: 19-23]

The Nullifiers of Islamic Monotheism -II

3- Not agreeing that the atheists are disbelievers or doubting
theirdisbelief or believing that their religion is correct.
This nullifier consists, in turn, of three parts:
Firstly, whosoever does notagree that the atheists are disbelievers,
while Allaah announces in the Quran in many verses that they are
indeed infidels.
Allaah Says in the Quran (what means), "Indeed, they who disbelieved
among the People of the Scripture and the polytheists will be in the
fire of Hell, abiding eternally therein." [Quran 98:6]
Secondly, whosoever hesitates in the status of the infidels (i.e. he
is not sure they are disbelieversor not).
Thirdly, whosoever praises the faith of the infidels and believes that
their faith is correct and that they are on the right path;
This type is even worse than the first two. There are two points that
must be mentioned here:
1- By infidels here, we mean those about whosedisbelief there is no
doubt, like those who worship humans or any false gods other than
Allaah and those who claim to be Muslims, but who are ruled by the
majority of the Muslim scholars to be disbelievers, such as people who
believe that a prophet was sent after Prophet Muhammad salllallaahu
alayhi wa sallam, or deny the Day ofResurrection.
Ibn Taymiyyah said:"Whosoever doubts the disbelief of such groups
after having knowledge of what they say and knowing how Islam
classifies such people, is an infidel; just as having doubt in the
disbelief of the atheists." But for those about whose infidelity the
scholars dispute, such as the one who abandons the five daily prayers
without rejecting its obligation; this does not fall under this
nullifier.
2- In regards to praising the infidels, the Muslim must take great
care. If praising them concerns their faith, then this is considered
infidelity. Whereas praising their behavior (such as their courage or
their generosity) is permissible. One thing a Muslim must avoid,
whichis considered sinful, is to call an infidel "master" asthe
Messenger said: "When you call the hypocrite 'master' (or any title
that suggests honoring the addressedperson, like 'your highness, your
majesty', etc) you have made yourLord angry." [Al-Haakim]
4- Believing that the guidance of others is more perfect than the
Guidance (Sunnah) of the Prophet or believing that the judgment of
others is better thanhis judgment; such as those who prefer the
judgment of others over his ruling."
There are two issues in this nullifier. The first is that there is no
doubt that the guidance of Prophet Muhammad is more perfect than any
other since it is a Divine Revelation. Allaah Says in the Quran (what
means): "Nor does he (Muhammad) speakof (his own) desire. It is only a
revelation revealed." [Quran 53:3-4]. How could someone believe that
there is another guidance worthy of being followed, when the Prophet
himself used to say in the Friday sermon: "The best of speech is the
Book of Allaah, and the best of guidance is the guidance given by
Muhammad. And the most evil affairs are innovations; and every
innovation is misguidance." [Muslim]
The second issue is judging by laws other than what Allaah has
revealed. In the Quran, Allaah describes those judging by laws other
than His as disbelievers. He Says (what means), "And whosoever does
not judge by what Allaah has revealed, suchare the disbelievers."
[Quran 5:44]. (Also, see Quran 5:45 and Quran 5:47.) So, how would
someone abandon the laws prescribed by Allaah and replace them by
those made by human beings? This is -without doubt- a senseless and
illogical choice. And he who does this is a disbeliever in Allaah and
His Messenger . Shaykh Muhammad Ibn Saalih Al-'Uthaymeen said
regarding this issue: "Judging by laws other than those revealed by
Allaah can bedivided into two sections:
1. Attempting to replace what Allaah has revealed with man-made laws
or those of a Taaghoot (false deity). This is infidelity, because he
who does so attempts to place himself in the position of The Creator
by legislating for the people, when he, in fact, has no authority.
2. Keeping what Allaah has revealed intact and leaving its legislation
for leaders (rulers, presidents, kings, etc.) who judge by man-made
laws. From these there are three situations:
- A leader judging by laws that contradict whatAllaah has revealed,
believing that they are equal or better. This is considered
infidelity.
- A leader judging by man-made laws in order to harm the one whom he
has made the judgment against. In this case, the ruler is not an
infidel, but rather he is an oppressor, because hestill believes that
what Allaah has revealed is superior to all laws and knows that his
actions are disobedient.
- A leader avoiding judging by what Allaah has revealed in order to
expose some inner desires or to benefit himself or someone else. This
is a major sin".

The Nullifiers of Islamic Monotheism -I

In the Arabic language, Tawheed literally means"unification" (making
something one) or"asserting oneness", and it comes from the Arabic
verb (Wahhada) which itself means to unite, unify or consolidate.
However, when the term Tawheed is used in reference to Allaah, it
means the realizing and maintaining of Allaah's Unity in all of man's
actions which directly or indirectly relate to Him. Itis the belief
that Allaah is One, without partner in His Dominion and His actions
(Ruboobiyyah), One without similitude inHis Essence and
Attributes(Asmaa' Was-Sifaat), and One without rival in His Divinity
and in Worship (Uloohiyyah).
Tawheed (Islamic Monotheism) can be invalidated by some actions of the
heart, tongue or the body. Some scholars have counted these nullifiers
to be ninety, and some others up to four hundred, but the theme of all
of them is based on the following ten:
1- Shirk (polytheism):
Shirk can be simply defined as: "Associating others with Allaah in
worship". Allaah AlmightySays (what means): "Verily, Allaah forgives
not that partners should be set up with Him (in worship), but He
forgives except that (anything else) to whom He wills." [Quran 4:48]
The Messenger of Allaah, Muhammad said:"Avoid the seven destructing
sins." It was said (by the listeners),"What are they, O Messenger of
Allaah?" He replied by mentioningseven things, the first of which was:
"Associating anything with Allaah…" [Al-Bukhaari and Muslim]
· Shirk can be committed regarding each category of Tawheed.
Thus, Shirk of Uloohiyyah is by praying to others, supplicating to
them, prostrating before them, slaughtering in their name, seeking
theirhelp in things which onlyAllaah Almighty can do, calling on them
or devoting any type of worship to other than Allaah.
A noteworthy point to highlight is that seeking people's help in
matters that are not exclusive to Allaah is permissible, suchas
seeking someone's help to carry something.
· Shirk of Ruboobiyyah is by ascribing, to any of the creation,
management orcontrol of the universe. For example: believing that
someone or something can create, resurrect, give sustenance, move the
clouds, bring down rain, move the wind, etc, of the things which only
Allaah Almighty can do .
· Shirk of Names is by calling someone by any of the Names of
Allaah, such as naming someone Allaah, Ar-Rahmaan (The Most Merciful)
or Al-Khaaliq (The Creator). Shirk of Attributes is to equate the
creation with The Creator in His Attributes, such as believing that a
certain person or Jinn knows thefuture, etc.
· Shirk of Love: This is another type of Shirk which means to
love a creation as you love Allaah, or even more so. Allaah Says in
the Quran (what means): "And of mankind are some who take [for
worship] others besides Allaah asrivals [to Him]. They love them as
they love Allaah. But those who believe, love Allaah more [than
anything else]." [Quran 2:165].
Ibn Taymiyyah said:"Whosoever loves a creation equal to his loveto
Allaah, is a Mushrik (polytheist) …"
The different types of love:
Firstly: loving for the sake of Allaah and loving whatAllaah and His
Messenger love. This is how a Muslim should be. Ibn Al-Qayyim said
about this type of love: "There are four types of love where one must
differentiate between…They are:
A: Loving Allaah only. Thisis not enough for surviving Allaah's
punishment and winningHis reward. Indeed, the polytheists, the
Christians, the Jews and others love the Creator (each according to
their definition).
B: Loving what Allaah loves. This leads one to enter Islam and depart
infidelity. The most beloved ones by Allaah are those who posses much
of this type of love.
C: Loving for the sake of Allaah. This is a requirement of loving what
Allaah loves.
D: Loving with Allaah. This is the Shirk of Love. Everyone who loves
something with the love of Allaah, not for the sakeof Allaah, then he
has associated a partner withHim.
Secondly: loving lawful things, such as food, clothes or drinks. This
love is normal.
Thirdly: sympathetic loving,such as loving your children or wife. This
love is normal.
Fourthly: loving others equal or more than the love of Allaah. This is
major Shirk."
2- Rendering mediators between one and Allaah to supplicate them,
request from them intercession or depend on them:
This constitutes apostasy as it is unanimously agreed upon by the
Muslim scholars : Many people who claim to be Muslims practice this
false action. They believe that one must take mediators between them
and Allaah to answer their calls, grant them their requests or remove
hardships off them. Allaah Says (what means): "Say [O, Muhammad to the
pagans] call upon those whom you assert [to be associategods] besides
Allaah; they possess not even an atom's weight either in the heavens
or on the earth, nor have they any share in either, nor there is for
Him any supporter from among them. Intercession with Him profits not
except for him whom He permits." [Quran 34:22-23]
Intermediation is of two kinds:
1. Intermediation informing on behalf of Allaah:
This is the duty of the Prophets may Allaah exalttheir mention because
noone has knowledge of what has come from Allaah except through the
Prophets who were sent by Allaah. Allaah Says(what means): "Allaah
chooses Messengers from angels and from men. Verily, Allaah is
All-Hearer, All-Seer." [Quran 22:75]
2. Intermediation requesting help, intercession, dependenceand
relief. This type consists of five sections:
- Waajib (Obligatory): Seeking help from Allaah alone at times of
hardship and trusting Him in every aspect of your life.
- Mustahabb (preferred): Invoking Allaah more frequently as this
increases one's sincerity to Him.
- Halaal (permissible): Seeking help from the creation or requesting
their intermediation to Allaah by supplicating Allaah to help or
relieve the person.
- Makrooh (disliked, but not forbidden): Asking people for favors
more often. Ibn Taymiyyah said: "Asking favors from the creation is
originally forbidden, but it was made legal for necessity and avoiding
requesting favors from others while depending on Allaah is better..."
- Muharram (forbidden): Ascribing mediators between Allaah and oneself
by supplicating tothem or seeking their help in things only Allaah can
do.

He lives in a city where there are no other Muslims; how should he pray Jumu‘ah?.

I live in a city where there are no other Muslims and no Mosques.I
need to peform my friday Jumuah, unfortunately I am not knowledgeable
enough to peform the prayer myself, may I use a audiorecording to lead
me? Also may I use earphonessince I don't want to disturb those in the
next room and it blocks out distracting noises. I'm studying so that I
may peform my own prayers confidently, in the meantime may I use these
measures?.
Praise be to Allah.
Firstly:
In order to establish Jumu'ah prayer it is sufficient for there to be
three men who are residents. Ibn 'Uthaymeen (may Allah have mercy on
him) said:
The most correct scholarly opinion is that the number that is
sufficient for Jumu'ah is three: an imam to deliver the khutbah, a
mu'adhdhin to give the call to prayer, and a worshipper to answer the
call.
End quote from Majmoo'Fataawa wa Rasaa'il Ibn 'Uthaymeen, 13/831
Please see also the answer to question no. 7718
Secondly:
The Muslims who are resident in non-Muslim countries are obliged to
offer Jumu'ah if the conditions are met, in accordance with the
general meaning of the texts of the Qur'an and Sunnah which indicate
that it is an individual obligation upon the Muslims if the
conditionsstipulated in sharee'ah are met.
Fataawa al-Lajnah ad-Daa'imah, 8/186
Thirdly:
It is not stipulated that Jumu'ah prayers should be held in a masjid
(mosque) or jaami' (main mosque), according to the majority of Hanafi,
Shaafa'i and Hanbali fuqaha'; the Maalikis hold a different view.
Please see the answer to question no. 153872
Based on that, if there are three Muslim permanent residents in the
city where you live, then you have to establish Jumu'ah prayer, even
if that is not in a mosque.
Fourthly:
If there is no mosque in the city where you live or in a neighbouring
town from which the callto prayer can be heard and you are able to go
there, and there are no Muslims who could pray Jumu'ah with you, then
you are not obliged to pray Jumu'ah; rather youshould pray Zuhr when
the time for it begins; you should not pray following the radio
broadcast.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
I am on my own in Cyprus and I cannot find any Muslims with whom to
pray; there is no mosque but I can hear the adhaan from one of the
Arab countries on the radio, and I pray Jumu'ah following the
broadcast from one of the Arab countries. Is this prayer of mine
regarded as prayer in congregation?
He replied:
Undoubtedly Jumu'ah prayer is obligatory upon the Muslims, but you
should not pray following the radio broadcast; rather what isrequired
of you is to look for Muslims who could establish Jumu'ah prayer, and
you have to put some effort into doing that. If you are able to find a
congregation of Muslimsin any mosque, you should pray Jumu'ah with
them, even if they are only two and you are the third one, because the
correct opinion is that Jumu'ah prayer may be held with three people,
if they are settled and resident in a city and are not travellers. If
they are residents and are settled, then you should all pray Jumu'ah.
But if you are not able tofind anyone, then you should pray Zuhr, with
four rak'ahs, after the sun has passed the zenith and the time for the
prayer has begun; you should not pray Jumu'ah unless there aretwo or
more other people with you who are residents in the city. This is what
has been stated by the scholars.
End quote from Fataawa Noor 'ala ad-Darb, 13/182-184
He was also asked (may Allah have mercy on him):
We live in a town where there is no mosque; are we obliged to go to a
mosque in the town thatis 2 km away in order to pray Jumu'ah? Is that
required of someone who finds it difficult to reach the mosque in
thattown because the route is mountainous and rugged? What is the
ruling on one who praysZuhr instead in his house?
He replied:
This matter is subject to further discussion. If the mosque is far
away and they cannot hear the callto prayer and it is difficult for
them to go to the mosque, then theyare not obliged to do that, but
they have to pray Zuhr in their places if they are not able to
establish Jumu'ah. If they are able to establishJumu'ah then they
should establish it in their town, and they have no need to go to the
other town. If they are three or more, then it is obligatory for them,
according to the most correct scholarly opinion, to establish Jumu'ah;
one of them should deliver a khutbah(sermon) to the others and lead
them in prayer;he may say in his khutbah whatever he can of words of
exhortation and reminder to those who are present, and he should
praise Allah and send blessings upon the Prophet (blessings and peace
of Allah be upon him), and he should recite the Shahaadatayn (twin
declaration of faith), and exhort and remind his brothers in whatever
ways he can. Then he should sit down,then stand up again and give the
second khutbah, reminding his brothers as he did in the first. Then he
should lead them in praying two rak'ahs in which he recites out loud,
as is well known, and they donot have to go to the distant mosque.
But if it is possible to go there with other brothers and increase
their numbers, and that does not entail any hardship for them, then
going to join their brothers and pray with them is preferable. But
they do not have to do that in the situation mentioned; they can
establish Jumu'ah in their own place and pray in their own place.
End quote from Fataawa Noor 'ala ad-Darb, 13/138-140
See also the answer the question no. 45611
To sum up: no one should pray following the radio broadcast; rather if
you can find someone with whom to pray Jumu'ah in the place where you
are staying, you should do so; if that is not possible,then pray Zuhr,
as you do every day, and you do not have to pray Jumu'ah in that case.
We ask Allah to help you to do that which He loves and which pleases Him.

Which takes priority: calling non-Muslims to Islam or calling non-committed Muslims to become religiously committed?.,Dought & clear, -

I have a question regarding dawah. I am tring to convince my muslim
brothers to do dawah to non muslims but hey said that we should fix
the muslims first because muslims dont pray etc and so there argument
was thatis it better to halve a thousand workers in a company and
improve them or to get a thousand more, So is dawah fard .
Praise be to Allah.
What appears to be the case based on the general meaning of the shar'i
evidence concerning that is that calling people to Allah, may He be
exalted, is a communal obligation (fard kifaayah) upon theummah and it
is an individual obligation (fard 'ayn) upon every Muslim, according
to his level of ability and knowledge. The Prophet(blessings and peace
of Allah be upon him) said: "Convey from me, even ifit is only one
verse."
Narrated by al-Bukhaari,3461
Ibn Katheer (may Allah have mercy on him) said,in his commentary on
the first in which Allah, may He be exalted, says (interpretation of
the meaning): "Let there arise out of you a group of people inviting
to all that is good (Islam), enjoining Al-Ma'roof (i.e.Islamic
Monotheism and all that Islam orders one to do) and forbidding
Al-Munkar (polytheism and disbelief and all thatIslam has forbidden).
And it is they who are the successful" [Aal 'Imraan 3:104]:
What is meant by this verse is that there should be a group of
thisummah who carry out this mission; however, that is also obligatory
upon every individual ofthe ummah according tohis means, as it is
provenin Saheeh Muslim that Abu Hurayrah said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "Whoever among you
sees an evil action, then let him change it with his hand [by taking
action]; if he cannot, then with his tongue [byspeaking out]; and if
he cannot, then with his heart – and that is the weakest of faith."
According to another version: "Beyond that there is not even a mustard
seed's worth of faith."
End quote from Tafseer Ibn Katheer, 2/78
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah havemercy on him) said:
The evidence from the Qur'an and Sunnah indicates that it is
obligatory to call people to Allah, may He be glorified and exalted,
and that this is one of the obligatory duties. The evidence for that
is abundant, such as the verses in which Allah, may He be glorified,
says(interpretation of the meaning):
"Let there arise out of you a group of people inviting to all that is
good (Islam), enjoining Al-Ma'roof (i.e. Islamic Monotheism and all
that Islam orders one to do) and forbidding Al-Munkar (polytheism and
disbelief and all thatIslam has forbidden). And it is they who are the
successful"
[Aal 'Imraan 3:104]
"Invite (mankind, O Muhammad SAW) to the Way of your Lord (i.e. Islam)
with wisdom (i.e. with the Divine Inspiration and the Quran) and fair
preaching, and argue with them in a way that is better"
[an-Nahl 16:125]
"and invite (men) to (believe in) your Lord, and be not of
Al-Mushrikoon (those who associate partners with Allah"
[al-Qasas 28:87]
"Say (O Muhammad SAW): "This is my way; I invite unto Allah (i.e. to
the Oneness of Allah - Islamic Monotheism) with sure knowledge, I and
whosoever follows me (also must invite others to Allah i.e., to
theOneness of Allah - IslamicMonotheism) with sure knowledge"
[Yoosuf 12:108].
So Allah, may He be glorified, has explained that the followers of the
Messenger (blessings and peace of Allah be upon him) are those who
call people to Allah; they are the people of insight. What is
required, as is well known, is to follow him and adhere to his way, as
Allah, may He be exalted, says (interpretation of the meaning):
"Indeed in the Messenger of Allah (Muhammad SAW) you have a good
example to follow for him who hopes in (the Meeting with) Allah and
the Last Day and remembers Allah much"
[al-Ahzaab 33:21].
The scholars have clearlystated that calling people to Allah, may He
be exalted, is a communal obligation (fard kifaayah) with regard to
the regions in which the callers live, forevery region and area needs
the da'wah (call) and needs people who are active in this field. Soit
is a communal obligation; if sufficient numbers of people undertake
it, the duty is waived from the others and for the others da'wah
becomes a confirmed Sunnah (Sunnah mu'akkadah) and a great righteous
deed.
But if the people of a specific area or region do not undertake
da'wah, the burden of sin is incurred by all of them, and it becomes
obligatory for all of them; each person must undertake to call people
to Islam, according to hisability. However, generally speaking,
withregard to every country, what is required is for there to be a
group that is devoted to the missionof calling people to Allah, may He
be glorified and exalted, throughout the world, to convey the message
of Allah and to explain the command of Allah byall possible means,
because the Messenger (blessings and peace of Allah be upon him) sent
out callers, and he sent letters to people and to kings and rulers,
calling them to Allah, may He beglorified and exalted.
See: Majmoo' Fataawa Ibn Baaz, 1/330
Secondly:
There is no need at all for differences as to which work should take
precedence: calling Muslims or calling non-Muslims. The one whom Allah
enables to do any of that should go ahead with it. There are some
Muslims who are good at calling non-Muslims, because Allah has given
them the ability to explain things clearly or to convince people
easily, or He has enabled him to learn thelanguage of the non-Muslims
whom he iscalling, or because of thenature of his work, as there are
many non-Muslims with him, or because he travels to their country or
because he has a neighbour who is a non-Muslim, and so on.
In such cases we say to the individual: Go ahead and call these people
with wisdom and beautiful preaching, with clear proof, and with
patience in dealing with them.
See also the answer to question no. 99976 for information on how to
call these people.
And there are some Muslims who are good atcalling their fellow
Muslims, because of some of the things that have been mentioned above;
or because he does not have the patience to call non-Muslims; or
because he has skills in convincing and debatingin various issues and
establishing clear proof; or because he is well versed in some
branchesof Islamic knowledge that may be needed more by one who calls
Muslims than one who calls non-Muslims.
The point of all this is to say that there is no needfor disputes or
arguments, let alone division, around this issue. Both are
necessaryaccording to sharee'ah, and each person will be enabled to do
that for which he was created. The one who finds that he has an
interest and is able to work in either of the two fields should
notdenounce anyone who works in the other field, because both of them
are good and are necessary, and neither takes precedence over the
other at all. We do not know of any one among the early daa'iyahs
(callers) who said: We are going to refrain from calling the
non-believers until we have set straight the Muslims' affairs. When
will that ever happen?!
Moreover, we do not know of anyone who says that we should refrain
from calling Muslims, teaching them and setting their affairs straight
in order to focuson calling the non-Muslims and bringing them to
Islam.
There is no room for conflict in da'wah; rather it is the task of
every Muslim, each according to what he is able to do and what Allah
has given him of knowledge, forbearance, wealth andso on.

The two wolves inside of us, Islamic Stories,-

An old Indian Grandfather said to his grandson who came to him with
anger at a friend who had done him an injustice........
"Let me tell you a story. I too, at times, have felt a great hate for
those thathave taken so much, with no sorrow for whatthey do. But hate
wears you down, and does not hurt your enemy.
It is like taking poison and wishing your enemywould die. I have
struggled with these feelings many times."
He continued......
"It is as if there are two wolves inside me;
One is good and does noharm. He lives in harmony with all round him
and does not take offense when no offensewas intended. He will only
fight when it is right to do so, and in theright way. He saves all his
energy for the right fight.
But the other wolf, ahhh!
He is full of anger. The littlest thing will set him into a fit of
temper. He fights everyone, all the time, for no reason.
He cannot think because his anger and hate are so great. It is
helpless anger, for his anger will change nothing.
Sometimes it is hard to live with these two wolves inside me, for both
of them try to dominate my spirit."
The boy looked intently into his Grandfather's eyes and asked...
"Which one wins, Grandfather?"
The Grandfather smiled and quietly said......
"The one I feed."

Allah is sufficient as a surety, Islamic Stories,-

Narrated Abu Huraira:
The Prophet said, "An Israeli man asked another Israeli to lend him
one thousand Dinars. The second man required witnesses. The former
replied, 'Allah is sufficient as a witness.' The second said, 'I want
a surety.' The former replied, 'Allah is sufficient as a surety.' The
second said, 'You areright,' and lent him the money for a certain
period. The debtor went across the sea. When he finished his job, he
searched for a conveyance so that he might reach in time for the
repayment of the debt, but he could not find any. So, he took a piece
of wood and madea hole in it, inserted in it one thousand Dinars anda
letter to the lender andthen closed (i.e. sealed) the hole tightly. He
took the piece of wood to thesea and said. 'O Allah! You know well
that I took a loan of one thousand Dinars from so-and-so. He demandeda
surety from me but I told him that Allah's Guarantee was sufficientand
he accepted Your guarantee. He then asked for a witness and Itold him
that Allah was sufficient as a Witness, and he accepted You as a
Witness. No doubt, I tried hard to find a conveyance so that I could
pay his money but could not find, so I hand over this money to You.'
Saying that, he threw the piece of wood into the sea till it went out
far into it, and then he went away. Meanwhile he started searching for
a conveyance in order toreach the creditor's country.
One day the lender cameout of his house to see whether a ship had
arrived bringing his money, and all of a sudden he saw the pieceof
wood in which his money had been deposited. He took it home to use for
fire. When he sawed it, he found his money and theletter inside it.
Shortly after that, the debtor came bringing one thousand Dinars to
him and said, 'By Allah, I had been trying hard to get a boat so that
I could bring you your money, but failed to get one before the one I
have come by.' The lender asked, 'Have you sent something to me?' The
debtor replied, 'I have told you I could not get aboat other than the
one I have come by.' The lender said, 'Allah has delivered on your
behalfthe money you sent in the piece of wood. So, you may keep your
one thousand Dinars and depart guided on the right path.'" Source:
Sahih Bukhari (Volume 3, Book 37, Number 488h)