1] story of Mullah Nasruddin - Details at-http://bit.ly/LxgK84

1]
asruddin's neighbor wasa crooked man with a large, bushy moustache and
he knew about his financial difficulties. He thought he could take
advantage of the situation. "I want to helpyou, good neighbor. I will
buy the house from you, even though I don't really have any interest
in it." The man offered a pitiful price.
Mullah Nasruddin lookeddelighted and drew a small piece of paper from
the folds of his clothing. "God bless you with long life and healthy
progeny for this generous gesture! The house shall be yours, as soon
as we take care of this little clause in the contract."
"What clause?" asked theneighbor, suspiciously.
"Only a very small thing. This house was built by my father."
"A fine gentleman he was. Always paid in cash."
"And you see here on thewall of the living room — there is one nail
sticking out. My father never had the chance to finish hammering it
in. He had a heart attack and died."
"God rests his soul!" The neighbor looked as contrite as he could.
"I therefore request that I be allowed to keep ownership of that nail,
and do whatever I want with it."
The neighbor agreed butexplained that he would have to consult his
wife before signing.
His wife raised some serious objections. "Whyis he going to keep a
nail? What does it mean?"
"He just wants to be allowed to keep and 'worship' his nail from time
to time. That's all."
"He is crazy!"
"Maybe so. But we are getting the house for half its value. So what's
the problem if he wants to keep a small nail?"
The wife finally relented, the contract was signed, and Mullah
Nasruddin moved out.
A month went by. One evening they heard a knock on the door. It
wasNasruddin, with head bowed.
"Oh Mullah, where have you been? We were wondering about you," lied
the crooked man.
Nasruddin explained that he had come to worship his nail and the man
agreed to let him into the house.
Mullah humbly walked behind the man, bowed in front of the nail, and
put his hat on it.
As he was about to leave, the man questioned him. "Hey, hey, what is
that doing there?"
"That's my hat."
"Yes, but you can't leave it in my house."
"'course I can" said the Mullah as he headed towards the door. "It is
on my nail."
Two weeks passed before Mullah Nasruddin's next visit.
"Ah, good morning Mullah. You have come to take back your hat, I presume."
"No thank you, my dear friend. I have come to worship my nail." Once
again he bowed before the nail and, his worshipfinished, he hung a
scarf with his hat and turned to leave.
The crooked man was not amused but there was nothing he could dowhen
Nasruddin claimedhe was worshipping his dead father's nail. The man
sucked the end of his moustache and persuaded himself that this would
be the last time, if only because there was nothing more the mad
Mullah could possibly hang on the nail. He slammed the door behind the
departing pilgrim and hoped his wife wouldn't be too angry.
A week later Mullah Nasruddin returned and bowed towards the nail.
Before turning to leave he took off his coat and hung it on the nail
alongwith the hat and the scarf.
The wife was furious andshe upbraided her husband. "Now look what he's
done. He is taking advantage of our kindness. No, advantage of your
weakness."
"But what can I do?" Theunhappy husband chewed at the ragged end of
his moustache. "We agreed that he can do whatever he wants with his
nail. But fear not, pumpkin, now the nail is full."
The next day, Mullah Nasruddin showed up again. The man tried to shut
the door in his face when he saw who it was, but Nasruddin had already
placed his foot inside – nothing was going to stop him worshipping his
nail.
"Oh God. You again. I do hope this is the last time!" He tugged at the
hair on his upper lip.
"Possibly" replied Nasruddin with his usualbenign smile. He entered,
dragging behind him the carcass of a cow and as he proceeded to hang
it on his nail, the wife went mad with rage, and screamed at her
husband.
"Get that out of my house or I'm leaving you!"
The husband protested vehemently, "Mullah Nasruddin, this is going too
far. We cannot have that."
"But you signed the contract, good neighbor."
"Well, we will see about that. Let us have the council of elders make a ruling."
Soon an assembly of all the wise men of the village had been convened,
and the neighbor explained the situation while smearingthe few wisps
of his once bristling moustache across his upper lip, as though the
sprouts hair offended him.
Mullah simply presented the contract, without uttering a word in his defense.
The wise men studied it carefully, and eventually pronounced that the
Mullah was perfectly entitled to do as he wished with his nail. There
is nothing in the contract that restricted how the nail should be
worshipped. :->

Blessed places where Duas are accepted

While writing a letter to the people of Makkah , Imaam Hasan Al-Basri (RA) advised them of the following 15 places in Makkah where duas are accepted:
1. Inside the Baitullah
2. At Multazam
3. In Arafat
4. In Muzdalifah
5. In Mina
6. While performing Tawaf
7. While performing Sa’ee
8. At the hill of Safa
9. At the hill of Marwa
10. At the well of Zam Zam
11. At Maqam of Ibraheem
12. Under the Meezaab or aqueduct of the Ka’bah.
13. Near the big Shaytan
14. Near the middle Shaytan
15. Near the small Shaytan
In some other narrations places and instances such as Rukne- Yamani, Mataaf (where tawaf is commenced), near Hajr Aswad and on first sighting the Baytullah are also mentioned.
Source: A Guide to Hajj by Maulana Yakub Ismail Patel Kawiwala/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

2b] The meaning of the hadeeth “ ‘Qul Huwa Allaahu Ahad” is equivalent to one-third of the Qur’aan”

2b]
Shaykh al-Islam (Ibn Taymiyah – may Allaah have mercy on him) said:
Rewards are of different types, just as wealth is of different types, such as food, drink, clothing, houses, money and so on. If a man possesses one type of wealth, to the value of one thousand dinars, that does not mean that he can do without the other types. Rather if he has wealth in the form of food, he also needs clothing and a place to live, etc. Similarly if it is a type other than money, he still needs other things. If he has nothing but money, he will need all kinds of wealth that are usually needed. In al-Faatihah there are the benefits of praise and du’aa’ which people need, and Qul Huwa Allaahu Ahad cannot replace it in that sense. Although its reward is very great, he cannot benefit from it unless he also recites the Opening of the Book (al-Faatihah) in his prayer.Hence if a person recites only Qul Huwa Allaahu Ahad in his prayer, without al-Faatihah, his prayer is not valid. Even if he recited the whole of the Qur’aan without al-Faatihah, his prayer would not be valid, because the al-Faatihah refers to the basic needs that people cannot do without.
Majmoo’ al-Fataawa, 17/131.
And he said:
The people need the commands, prohibitions and stories that are in the Qur’aan, even though Tawheed is greater than that. Man needs to know what he is enjoined to do and what he is forbidden to do; he need to know what is enjoined upon him and the stories and promises and rewards. These cannot be replaced by anything else, and Tawheed cannot be replaced by these. The stories cannot take the place of the commands and prohibitions, and the commands and prohibitions cannot take the place of the stories. Rather everything that was sent down by Allaah is beneficial and people need it.
If a person recites Qul Huwa Allaahu Ahad, he earns a reward equivalentto the reward of one-thirdof the Qur’aan, but that does not mean that the reward is of the same kind as that earned by reading the rest of the Qur’aan. Rather he may need the kind of reward that comes from reading the commands and prohibitions and stories, so Qul Huwa Allaahu Ahadcannot take the place of all that.
And he said:
The knowledge that is to be gained by reading the rest of the Qur’aan cannotbe gained by reciting this soorah only. So whoever reads the whole Qur’aan is better than one who simply recites this soorah three times in the sense that he earns different kinds of reward, even though the one who recites Qul Huwa Allaahu Ahad earns a reward equivalent to that reward,but it is of one type and does not include all the types that a person needs.This is like a man who hasthree thousand dinars andanother who has food, clothing, accommodation and money equivalent to three thousand dinars. The latter has that which will benefit him in all his affairs, whereas the former needs what the latter has, even though what he has is equivalent in value. Similarly, if he has the finest food, equivalent to three thousand dinars in value, he still needs clothing andaccommodation, and weapons and tools that will ward off harm from him, and the like, which cannot be done with foodalone.
Majmoo’ al-Fataawa, 17/137-139
And Allaah knows best.
:-* key word:- Quraan and its Sciences/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

2a] The meaning of the hadeeth “ ‘Qul Huwa Allaahu Ahad” is equivalent to one-third of the Qur’aan” - Details at-http://bit.ly/LxgK84

2a]
Sura Ikhlas is the substance of 1/3 of the quraan.it is amazing to
believe that reading the sura Iklas 3 times will give you the blessing
of reading the ENTIRE quraan,then there is no point reading the entire
Quraan.
Praise be to Allaah.
Firstly: there follow some of the ahaadeeth narratedfrom the Prophet
(peace and blessings of Allaah be upon him) which state that Soorat
al-Ikhlaas (QulHuwa Allaahu Ahad) is equivalent to one-third ofthe
Qur'aan.
Al-Bukhaari (6643) narrated from Abu Sa'eed that a man heard another
man reciting Qul Huwa Allaahu Ahad and repeating it. The next morning
he came to the Messenger of Allaah (peace and blessings of Allaah be
upon him) and told him about that. The man thought that it was too
little, but the Messenger of Allaah (peace and blessings of Allaah be
upon him) said: "By the One in Whose hand is my soul, it is equivalent
to one-third ofthe Qur'aan."
Muslim (811) narrated from Abu'l-Dardaa' that the Prophet (peace and
blessings of Allaah be upon him) said: "Is any one of you unable to
recite one-third of the Qur'aan in one night?" They said, "How could
anyone read one-third of the Qur'aan?" He said, "Qul Huwa Allaahu Ahad
isequivalent to one-third ofthe Qur'aan."
Muslim (812) narrated that Abu Hurayrah said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "Gather together,
for I willrecite to you one-third of the Qur'aan." So those who could
gather together gathered there, then the Prophet of Allaah(peace and
blessings of Allaah be upon him) cameout and recited Qul Huwa Allaahu
Ahad, then he went in. They said to one another, Perhaps there has
been some news fromheaven on account of which he has gone inside (the
house). Then the Prophet of Allaah (peace and blessings of Allaah be
upon him) came out and said, "I told you that I wasgoing to recite to
you one-third of the Qur'aan. Verily it is equivalent to one-third of
the Qur'aan."
Secondly: The bounty of Allaah is immense, and Allaah has bestowed His
bounty upon this ummah and has made up for its short life span by
giving itmore reward for simple deeds. It is strange that with some
people, insteadof this motivating them to do more good, this makes
them apathetic and lazy in doing acts of worship, or they feel that
this bounty and reward is strange and farfetched.
With regard to the meaning of the hadeeth:
There is a difference between jaza' (reward) and ijza' (what is
sufficient). What is making the brother confused is that he does not
see the difference between them.
Jaza' means the reward which Allaah gives for obeying Him.
Ijza' means what is sufficient and takes the place of something else.
Reciting Qul Huwa Allaahu Ahad brings a reward equivalent to reciting
one-third of the Qur'aan, but it does not take the place of reading
one-third of the Qur'aan.
If a person vows – for example – to read one-third of the Qur'aan, it
is not sufficient for him to read Qul Huwa Allaahu Ahad, because it is
equivalent to one-third ofthe Qur'aan in reward, butnot in terms of
being sufficient or taking the place of reading one-thirdof the
Qur'aan.
The same may be said of reciting it three times. If a person recites
it three times in his prayer, that does not mean that he does not have
to recite al-Faatihah, even though he will be given the reward of
reciting the whole Qur'aan.
A similar example is the reward given by the Lawgiver to one who
offers a single prayer in the Sanctuary of Makkah, and that he will
have the reward of one hundred thousand prayers. Does anyone take this
divine bounty to means that he does not have to pray for decades
because he offered a single prayer in the Haram that is equivalent to
one hundred thousand prayers?
Rather this has to do with reward; as for what is sufficient, that is
another matter altogether.
Moreover, none of the scholars has ever said thatthere is no need for
us to read the Qur'aan or that Qul Huwa Allaah Ahad is sufficient and
takes the place of that. The correct scholarly view is that this
soorah has this great virtue because the Qur'aan deals with three
topics: one-third for rulings, one-third for promises and warnings,
and one-third for the Divine names and attributes.
This soorah combines names and attributes.
This is the view of Abu'l-'Abbaas ibn Surayj, and Shaykh al-Islam Ibn
Taymiyah stated that it was good in Majmoo' al-Fataawa, 17/103.
The Muslim cannot do without the two other issues, which are the
rulings and the promises and warnings. His knowledge cannot be
complete unless he looks at the Book of Allaah as a whole. The one who
stopsat Soorat al-Ikhlaas cannot know the other two matters. :->
:-* key word:- Quraan and its Sciences