Boycott Israel [IslamCity] Prophet (saws) Indistinguishable From His Companions
"Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper." (Al-Qur'an, 7:157 Al-Araf [The Heights])) Indistinguishable From His Companions Edited by Adil Salahi http://www.arabnews.com/?page=5§ion=0&article=70923&d=30&m=9&y=2005&pix=islam.jpg&category=Islam The honor God granted to Prophet Muhammad (peace be upon him) is incomparable with anything people achieve in life. What position could be higher or more honorable than being chosen as Gods messenger who is entrusted with delivering His final message to mankind? It is a position in which the Messenger received direct revelations from God to provide guidance to all humanity, including all its future generations, on all aspects of life. Hence, whenever the Prophet is mentioned, his mention is coupled with expressions of love and high esteem. This is a manifestation of what God has told him in the Quran: Have We not given you high renown? (94: 4) Perhaps no community could have appreciated the role of the Prophet better than his own companions. They experienced what life was like without Gods guidance, then experienced life when molded in accordance with such guidance, and were fully aware of the difference it made. Hence, they loved the Prophet more than they loved their parents, children or even themselves. When one of them, Khubayb ibn Adiy, who was taken captive and sold to the Quraysh, was brought forward to be killed, Abu Sufyan, the Quraysh chief, asked him: Would you rather swap places with Muhammad, with him being here with us to kill and you are in your home with your family, safe and sound? Khubayb said: I would not be happy to be safe at home while Muhammad is merely harmed by a thorn in his side. Abu Sufyan commented: I have never seen anyone loving another more than Muhammads companions love him. Later Muslims always wanted to know how the Prophet lived among his companions and how they treated him. When we consider that the Prophet was at the same time the head of the Islamic state that was to stretch over the whole of Arabia during his lifetime, comparison with the behavior of kings and rulers is often suggested. We, however, make no such comparison because it would never hold. We speak of the Prophets behavior and let people draw their own conclusions. Some people visited Zayd ibn Thabit, who was a young man during the Prophets lifetime and one who learned the Quran by heart. They asked him to tell them about the Prophet and what he knew of him. He said: What shall I tell you? I was his neighbor. When he received revelations from on high, he would call me and I would write it down for him. On the other hand, when we spoke about this life, he would discuss it with us; and if we spoke about the life hereafter, he would also speak about it; and if we mentioned food, he would join our conversation. This is what I can tell you about Gods Messenger (peace be upon him.) [Related by Al-Tirmidhi, Al-Baghawi, and Al-Tabarani.] This Hadith gives us the image of one who was just a member of a group, or a community, having the same concerns and interests. But he was the one they loved most, and he was keen to maintain the feeling that he was truly one of them. Anas reports: No one did they love to see at any time more than Gods Messenger (peace be upon him). Yet when they saw him coming, they wouldnt stand up to greet him, because they realized he disliked that they should. (Related by Al-Bukhari in Al-Adab Al-Mufrad, Al-Tirmidhi and Al-Baghawi.) That his companions loved to see him most is certainly right. They recognized that he only told them what was good for them, conveying to them Gods revelations, and telling them what sets their life on the right course. He taught them good manners and fine principles; and he also sorted out their problems. They learned by experience that nothing but good came to them through him. Hence, their love of the Prophet was paramount in their feelings. Yet when they saw him coming, they did not stand up because he disliked that. This means that when they remained seated, they were only doing what pleased him. This may beg the question concerning the ruling on whether people could stand to greet friends or superiors when they meet them. The first point to mention in reply is that the Prophets companions were fully aware of his modesty. Secondly, he was keen to teach them by practical
Boycott Israel [IslamCity] Salman RushDIE - Fighting Words on a NIGHTHood
BANKRUPT Non Muslims The Non Muslim World Has Lost All Hope in Trying to Take the Muslims Away from the Path of Islam by Using Methods from Outside the House of Islam. Instead They are Trying to Deviate / Confuse the Muslims By Using the APOSTATES (Murtads) Individuals Who Will BARTER Anything for a Few Hours of FAME to Do Their DIRTY Work. - AB Salman Rushdie: Fighting Words on a Knighthood By Rachel Donadio Published: July 4, 2007 http://www.iht.com/articles/2007/07/04/arts/15donadio.php?page=1 When Britain awarded a knighthood to Salman Rushdie last month, many across the Muslim world protested. They viewed the honor as a direct insult, an official endorsement of a writer whose novel "The Satanic Verses" they deemed a blasphemous attack on Islam. The Iranian government denounced it as "an obvious example of fighting against Islam by high-ranking British officials." The Pakistani Parliament passed a resolution condemning the knighthood, while the minister of religious affairs suggested it would justify future suicide bombings. In a letter to The Guardian, the leaders of 12 British Muslim groups decried the knighthood as "a deliberate provocation and insult to the 1.5 billion Muslims around the world." The response prompted flashbacks to February 1989, when Ayatollah Ruhollah Khomeini issued a fatwa sentencing Rushdie and his publishers to death. These days, most intellectuals and editorialists are on Rushdie's side, as they were back then. But it's instructive to return to the fatwa period, when some important literary and political voices were critical of Rushdie. Among them was Jimmy Carter. In a March 1989 Op-Ed article in The New York Times titled "Rushdie's Book Is an Insult," Carter argued that "The Satanic Verses" was guilty of "vilifying" Muhammad and "defaming" the Koran. "The author, a well-versed analyst of Moslem beliefs, must have anticipated a horrified reaction throughout the Islamic world," Carter wrote. While condemning the death sentence and affirming Rushdie's right to free speech, the former president argued that "we have tended to promote him and his book with little acknowledgment that it is a direct insult to those millions of Moslems whose sacred beliefs have been violated and are suffering in restrained silence the added embarrassment of the Ayatollah's irresponsibility." Another critic was the novelist and essayist John Berger, who wrote in The Guardian in February 1989: "I suspect that Salman Rushdie, if he is not caught in a chain of events of which he has completely lost control, might, by now, be ready to consider asking his world publishers to stop producing more or new editions of 'The Satanic Verses.' Not because of the threat of his own life, but because of the threat to the lives of those who are innocent of either writing or reading the book. This achieved Islamic leaders and statesmen across the world might well be ready to condemn the practice of the Ayatollah issuing terrorist death warrants. Otherwise a unique 20th-century holy war, with its terrifying righteousness on both sides, may be on the point of breaking out sporadically but repeatedly - in airports, shopping streets, suburbs, city centers, wherever the unprotected live." Roald Dahl was even sterner. In a letter to The Times of London, Dahl called Rushdie "a dangerous opportunist," saying he "must have been totally aware of the deep and violent feelings his book would stir up among devout Muslims. In other words, he knew exactly what he was doing and cannot plead otherwise. This kind of sensationalism does indeed get an indifferent book on to the top of the best-seller list, but to my mind it is a cheap way of doing it." The author of dark children's books and stories for adults (who himself once had police protection after getting death threats) also advocated self-censorship. It "puts a severe strain on the very power principle that the writer has an absolute right to say what he likes," he wrote. "In a civilized world we all have a moral obligation to apply a modicum of censorship to our own work in order to reinforce this principle of free speech." While calling the death sentence outrageous, John le Carré agreed. "I don't think it is given to any of us to be impertinent to great religions with impunity," the spy novelist told The New York Times in May 1989. "I am mystified that he hasn't said: 'It's all a mess. My book has been wildly misunderstood, but as long as human lives are being wasted on account of it, I propose to withdraw it.' I have to say that would be my position." Le Carré elaborated in "Salman Rushdie: Sentenced to Death" (1990), a biography by W.J. Weatherby. At a time when the leading American bookstore chains refused to carry the novel out of concern for their employees' safety, "again and again, it has been within his power to save the faces of his publishers and, wit
Boycott Israel [IslamCity] Imam Faheem Shuaibe in Houston / 7/20-22/07
Raza Pasha <[EMAIL PROTECTED]> wrote:RE: Imam Faheem Shuaibe in Houston With Allah's Name, The Merciful Benefactor, The Merciful Redeemer Mercy Community Center Leadership Development Seminar Developing the Leader within You With Imam Faheem Shuaibe Resident Imam Masjidul-Waritheen, Inc., Oakland California Friday July 20 through Sunday July 22 5541 Bellfort Street, Houston, Texas 77207 Jum'ah - Friday 1:30 p.m. Seminar Saturday 10:00 a.m. - 3:00 p.m. Public Address Sunday 12:15 p.m. All events will be held at the Houston Masjid of Al-Islam www.mercycc.org If you want to be removed from our email list please reply back with your request. - Got a little couch potato? Check out fun summer activities for kids.
Boycott Israel [IslamCity] The Role of the Identity Crisis in the muslim world
In recent years, Muslim scholars and interested observers have been challenged to find a reasonable explanation for the violence used by minority militant Muslim groups to achieve their objectives in Algeria and Egypt, to name two examples. The attacks of 11 September 2001 on the Pentagon in Washington, DC and the World Trade Center in New York brought the problem of Muslim extremism to the surface and put it under the international microscope. To discuss the problem rationally and place it in its proper context, we need to examine the various factors that culminated in such tragic events as these attacks, which were notorious for their intensity and widespread repercussions, and, more recently, the killing by al‑Zarqawis followers of innocent people in Iraq, most of whom have been women and children. Historical Background The historical factor is treated very briefly. The origins of Muslim intolerance and militancy can be traced back to the absolutist religious group known as the Kharijites (Arabic: Khawârij literally, the secessionists), who slaughtered numerous Muslims and non-Muslims in the seventh century ac. They were even responsible for the assassination of the Fourth Caliph, Imam Ali, who was the cousin and son-in-law of the Prophet. This intolerant group took the literal meaning of every word of the Quran and made it the source of their legitimate authority. The Kharijites were succeeded by the Umayyads in 661 ac, who seized power by force and without the popular support that had previously characterized the caliphate. Their rule was marked by the language of the sword, apart from the period when Umar ibn Abd al‑Aziz was in power. During the 81 years of their dynasty, the Umayyads consolidated their rule by distorting numerous hadiths (Sayings and Traditions) of the Holy Prophet and good examples of caliphate practice as well as confusing a number of scholars in their interpretation of the Quran and other sacred texts. In 750 ac, the Umayyads were toppled by the even bloodier Abbasid dynasty, which ruled until 1258 and often adopted violent means of silencing opposition. During the Abbasid era, the Arabs and Muslims reached the pinnacle of knowledge and transmitted Greco-Roman philosophy to the Western world. However, there also emerged minority groups that totally contradicted mainstream Muslims and which resorted to violence to impose their doctrine on them. This era also witnessed the birth of analytical tools, such as qiyas or analogy (literally, measurement), which affected the correct interpretation of the Islamic texts from the perspective of time and place. Thus began a culture in many parts of the Muslim world, which ultimately resulted in Muslim governments basing their policies on imitation or on the analysis of current problems with the historical understanding of a text. This practice contradicted the essence of the Quran, which stipulates that the use of reason is one of the most important of Gods Commandments. During both the Mogul and the Ottoman empires, extreme violence was used to suppress dissent, thus further intensifying the Muslim mentality that saw everything in a single dimension and considered questions from a single perspective. This attitude was quite a departure from the Quran, which challenges people to reflect, and which defines itself as a book for those who think and reflect. The type of intellect thus produced and maintained over many hundreds of years culminated in the emergence of inward-looking, intolerant and puritanical groups during the eighteenth and nineteenth centuries, which evolved and matured in the twentieth century. Nevertheless, it should be emphasized here that, historically speaking, these groups were the minority in the Ummah. Like all religious extremists, they exploited Islam by imposing their own reading of the Quran and by applying selective tools, which were very often outdated, to interpret history. Thus, the combination of this historical background, centuries of mental and social stagnation, and lack of mobility over generations has established the heritage of a society that allows no room for the Others opinion. The result has been the corruption of some of the most important basic Islamic values, such as tolerance and the ethics of diversity and decency, and the creation of social inertia. The crisis in society in general has penetrated the family circle with the very real risk of stifling the development of children. Not enough emphasis is placed on childhood during the upbringing of individuals. In the absence of the father as the head of the family, the dominant view is that of the eldest son. Schoolteachers very often resort to corporal punishment, which is continued in other areas of society such as the armed forces. The police and intelligence services also play an oppressive role, as do most of the opposition parties, where they ex
Boycott Israel [IslamCity] Iran demands oil pay in yen not dollars
Iran demands oil pay in yen not dollars The dollar fell against the yen this
afternoon on reports Iran has asked Japan to stop paying for its oil in dollars
Robert Lindsay
http://business.timesonline.co.uk/tol/business/industry_sectors/natural_resources/article2070938.ece
The dollar was driven down against the Japanese yen this afternoon, hit by
the news that Iran had asked Japan to pay for its oil purchases in the Japanese
currency and not in dollars.
Iran has sent a letter to Japanese refiners, signed by Ali A Arshi, the
general manager of crude marketing and exports for Iran's national Iranian Oil
Company, according to a report by Bloomberg.
The letter asks for yen payments "for any/all of your forthcoming Iranian
crude oil liftings." The request is for all shipments "effective immediately".
Japan's oil payments to Iran rose 12 per cent last year to 1.24 trillion yen
(£5 billion).
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} Related Links
Dollar dive lifts pound above $2.03
S&P fears credit crunch
Sub-prime warning drives dollar to record lows
The yen dropped against the dollar initially coming down to below 120 from
122.40 but later recovered somewhat on strong consumer confidence data from the
US.
Iran has been deliberately moving its exposure to the dollar and dollar-based
assets, faced with the threat that the US could freeze its US-based dollar
accounts in response to its nuclear plans.
Three big oil producing nations Iran, Venezuela and Russia have all been
moving much of their foreign currency reserves from dollars to euros in recent
months.
The latest move can only add to the long term pressure on the dollar, already
hit by worries about the US economy based on the crisis in the sub-prime
mortgage market.
It was also under pressure against the euro and sterling as US retail sales
for June showed their sharpest drop for two years. This was later countered by
consumer sentiment data showing consumers had high confidence in July.
By mid session Wall Street was trading up on its record rise from yesterday
with the Dow Jones index up 29 points at 13890.
Against the euro the dollar was still close to all-time highs this afternoon
at $1.378 and against sterling it was $2.033.
With Regards
Abi
-
Park yourself in front of a world of choices in alternative vehicles.
Visit the Yahoo! Auto Green Center.
Boycott Israel [IslamCity] Guantanamo Detainee - Testimony of Jumah Al-Dossari (Part 1)
When it is said to them: "Make not mischief on the earth," they say: "Why, we only Want to make peace!" Of a surety, they are the ones who make mischief, but they realise (it) not. (Al-Qur'an, 2:11-12 - Al-Baqara [The Cow]) Days of Adverse Hardship in US detention Camps - Testimony of Guantánamo Detainee Jumah al-Dossari http://web.amnesty.org/library/Index/ENGAMR511072005 Below is the testimony of Jumah al-Dossari, which he wrote in July 2005 in the US detention facility at Guantánamo Bay naval base, Cuba. The hand written testimony was given to Amnesty International by Jumah al-Dossaris civilian lawyer. At the date of publication Jumah al-Dossari remains detained in Guantánamo Bay. This testimony is Jumah al-Dossaris personal account of his experiences in Pakistani and US custody, and the views expressed in it are his own. "When I took up a pen and decided to write about what I have suffered and my tragedy, I was unable to decide where and how I should start. What I have seen is a huge tragedy and a weighty matter, far weightier than I can put to paper. Indeed, the enormous horrors that my eyes have seen have and continue to see renew my anxiety and pain and my very being and feelings are shaken at the mere thought or flash of them in my memory. How can my heart forget them and how can my soul who bore these horrors continue with life? As I hold my pen, my hand is shaking. How will I write about these tragedies? Yes, tragedies, in all the possible meanings of the word. How will I write about these horrors and must I swallow the bitter lump that forms in my throat when I remember them? The revolting torture and those vile attacks which were a humiliation and will continue to be a vile stain on history, memories that whenever I look back on them, I wonder how my soft heart could bear them, how my body could bear the pain of the torture and how my mind could bear all that stress. How I wish my memories and my thoughts could be forgotten. But for me, in forgetting it and its effects, there are still memories, lifelong evidence of what happened to me in my wounds, my afflictions, my pain and my sadness. From here, in the gloom of prisons and from the depths of the detention camp, I am writing about what I have suffered. I am writing about my pain and my suffering. I am writing a story that has no end. I am writing about the suffering I have sustained for months and years. From here, from behind the walls of these dreadful cells, I am writing these lines about the part of my life that has come to pass, and which is still continuing, in American detention camps; lines about humiliation, indignity, oppression, deprivation and attacks on my religion, my person, my dignity and my humanity. From here, from the depths of the degradation that debase a persons dignity, attack his religion, his person, his honour, his dignity and his humanity, all in the name of fighting terror. I am writing for those who will read my words. I am writing the story of what I have suffered from the day I was kidnapped on the Pakistani border and sold to American troops until now and my being in Guantánamo, Cuba. What I will write here is not a flight of fancy or a moment of madness; what I will write here are the established facts and events agreed upon by detainees who were eye witnesses to them, representatives of the International Committee of the Red Cross (ICRC) as well as soldiers, investigators and interpreters. All of these incidents have been filmed on camera and the film is kept in a secret archive somewhere. Arrest and Treatment by Pakistani Authorities "My suffering and my tragedy started when I reached the Pakistani border on my way out of Afghanistan. There I met a unit from the Pakistani army who were there to kidnap people leaving Afghanistan. When I met them, I told them that I wanted to go to my countrys embassy; they welcomed me with all their treachery, cunning and wickedness and started transferring me from prison to prison along the border and even the Pakistani military base in the border town of Kohat. I passed through several small jails where there was a lot of abuse. I had previously met several people when I was on the border, they were of different nationalities. They had left Afghanistan and the Pakistani army abused us and gave us the worst and most nasty kind of food. They put me in a cell which was 4m x 4m in which there were 59 prisoners without mattresses, blankets or a bathroom; there was only one bucket in the cell for everyone to relieve themselves in without a screen. Because there were so many of us in such a small place, we sat without moving and we were so close together that we almost felt suffocated. We remained in this situation for several days. They did not give us any food except for a few hard loaves of bread. The men started paying them to buy us food. They stole the money and
Boycott Israel [IslamCity] The Shahadatain (two testimonies); its meaning, pillars, conditions, requisites and nullifiers
As-Sunnah Vol. 2 Issue No. 9 The Shahadatain (two testimonies); its meaning, pillars, conditions, requisites and nullifiers Category 2: Tawheed al-Uluhiyah Chapter 2: The Shahadatain (two testimonies); its meaning, pillars, conditions, requisites and nullifiers The Meaning of Shahadatain (the two testimonies) Meaning of the testimony La ilaha illAllah is to believe and affirm that no one deserves worship except Allah, holding on to it and acting in accordance with it. 'La ilah' is negating that anybody has the right to be worshiped except Allah, whoever it might be. 'IllAllah' is affirming the Right of Allah Alone to be worshiped. So, the complete meaning of the statement is 'La Ma'bood BiHaqqin illAllah', 'there is no deity truly worthy of being worshiped except Allah.' The word La (there is none), must accompany BiHaqqin (truly worthy of) and it is not permissible to use the word, 'Mawjood' (existing) because it is against the reality. There are many deities worshiped other than Allah and (saying, 'La Ma'bood Mawjood illAllah') will imply that worship of all these deities is worship of Allah and this is the most false statement and it is the Madhhab (position) of the people of Wahdat al-Wujood (pantheism), who are the most deviant people on the face of the earth. This statement (i.e. the first testimony) has been explained with numerous deviant interpretations, from them are: 1. La Ma'bood illAllah (there is no deity in existence except Allah). This is the most deviant interpretation because it means that every true and false deity is Allah as has been explained above. 2. La Khaliq illAllah (there is no Creator except Allah). This is only a part of the meaning of the statement, but this is not the intent as it only confirms Tawheed ar-Rububiyah, which is not enough (to enter Islam) and is the Tawheed of the Mushrikeen (i.e., the pagans admit to Allah's Rububiyah and commit Shirk in His worship). 3. La Hakimiyah illAllah (there is no judgment except for Allah). This is also only a part of the meaning of the statement and is not the intent because it is not enough. Because if one singles out Allah for judgment only and invokes other than Allah, then he has dedicated a form of worship to other than Allah and thus, he is not a muwahhid (one who declares and establishes Tawheed in its correct manner). All these interpretations are false and incomplete, and we have mentioned them here because they are found in some contemporary book. The correct meaning of the statement according to the Salaf as mentioned before is to say, 'La Ma'bood BiHaqqin illAllah' (there is none truly worthy of being worshiped except Allah). The Meaning of the testimony, Muhammadar-Rasoolullah. It is to affirm inwardly and outwardly that he (sallalalhu alaihi wa-sallam) is a slave of Allah and His Messenger to all people, and to act in accordance to it's requirements which are; a) Obedience to him (sallalalhu alaihi wa-sallam) in everything that he orders, b) Believing in everything he (sallalalhu alaihi wa-sallam) has informed us of, c) Refraining from everything that he (sallalalhu alaihi wa-sallam) has prohibited and d) Not to worship Allah except in the way he (sallalalhu alaihi wa-sallam) has prescribed. Taken from As-Sunnah Newsletter - http://www.qsep.com - Boardwalk for $500? In 2007? Ha! Play Monopoly Here and Now (it's updated for today's economy) at Yahoo! Games.
Boycott Israel [IslamCity] Rajab (The 7th Month)
The Prophet said, "Time has come back to its original state which it had when Allah created the Heavens and the Earth; the year is twelve months, four of which are sacred. Three of them are in succession; Dhul-Qa'da, Dhul-Hijja and Al-Muharram, and (the fourth being) Rajab Mudar (named after the tribe of Mudar as they used to respect this month) which stands between Jumad (ath-thani) and Sha'ban." Sahih Al-Bukhari Hadith *Hadith 4.419* Narrated by *Abu Bakra* The Prophet said. "(The division of time has turned to its original form which was current when Allah created the Heavens and the Earths. The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa'da, Dhul-Hijja and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumadi-ath-Thaniyah and Sha ban." *'Allahumma baa-rik-lanaa fee-rajaba wa sha'baana wa bal-lig-naa shah-ra ramadhaana.' ** * 'O Allah, make the months of Rajab and Shabaan blessed for us, and let us reach the month of Ramadhan.' *Brief Ibaadah - Schedule dates that need to be observed for max barakah* note: Read 30 rakah on 1st 15th and 30th of Rajab pray 10 rakat nafil namaz in 2 rakat salam. In each rakat after Alhamdo pray Surah Kaferoon 3 times and Surah Ikhlas (kulhuwalla) 3 times each has its dua 1- Fast -1st day of Rajab have Ghusl- bath for cleansing all sins - pray 10 rakat nafil namaz in 2 rakat salam. In each rakat after Alhamdo pray Surah Kaferoon 3 times and Surah Ikhlas (kulhuwalla) 3 times. After completing the namaz - Dua for 1st Rajab: "La Ilaha illallaho wahdahu la sharika lahu lahul-mulko walahul-hamdo yoh-yi wa yo mito wahuwa hay-yil-la yamuto biyaaadie-hil -khair wahuwa ala kulle shai-een kadir, Allahumma la man-a. le maa aat-taa, wa la mua-tiya, le maa man-aata, wa layunfeo zuljadde min-kal jaddo. 2- Fast 1st Friday night (Thursday night in Islam) Night of wishes laylat al-ragha'ib - In the evening between Maghrib and `Isha, perform 12 units (Rak'at) of prayer, in two's (i.e. two at a time). In each unit recite: 3 times Sura-al-Qadr & then 12 times (Qul huwallahu) followed with dua - read below full details 3-Fast -15th day of Rajab Ghusl- bath -for cleansing all sins- pray 10 rakah like 1st and with Dua : "Illahan-wahedan, ahadan samadan wa faradaow wa witran lam yattakhiz sahebataow wa la waladan." 4- Fast -27th Mi'raj Night much ibdaah to do - to be added 5- Fast -30th day of Rajab Ghusl- bath -for cleansing all sins - Pray 10 rakah like 1st day t with Dua - ast day of Rajab: "Allahumma sallai ala Sayidina Mohammadiuw wa all hittaherin, wa la hawla kuwwata ilia billa-hil Aliyil Azim. " After reciting the above 30 rakah, pray for whatever your requirements. Insha-Allah these will be answered, and on the day of resurrection, there will be 70 trenches between you and Hell and each of these trenches will be so wide it would take 500 years to cross one. In addition each rakat has the reward of 1000 rakats. Everyday read '*Allahumma baa-rik-lanaa fee-rajaba wa sha'baana wa bal-lig-naa shah-ra ramadhaana.* ' *see top for arabic *'O Allah, make the months of Rajab and Shabaan blessed for us,and let us reah the month of ramzan. Fasting in Rajab ones drinks from a River of Paradise called Rajab Only for those who observed fasting in Rajab also a palace for Only those whose frequntly fasted in Rajab. Grave punishment will be stopped if one fasts only day of Rajab In order to enter Ramadhaan in the best possible manner, one has to prepare himself in the months of Rajab and Shabaan. It has been said that Rajab is the month to sow seeds (good actions), Shabaan is the month in which we should water those seeds (with tears of sorrow) and Ramadhaan is the month in which we reap the harvest. - Yahoo! oneSearch: Finally, mobile search that gives answers, not web links.
Boycott Israel [IslamCity] The Holy Qur'aan
- (Reference: http://books.google.co.uk/books?vid=ISBN1861791542) - 10197: The Holy Qur'aan Question: What is the Qur'aan? Answer: Praise be to Allaah. The Qur'aan is the word of the Lord of the Worlds, which Allaah revealed to His Messenger Muhammad (peace and blessings of Allaah be upon him), to bring mankind forth from darkness into light: "It is He Who sends down manifest Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) to His slave (Muhammad) that He may bring you out from darkness into light [al-Hadeed 57:9 _ interpretation of the meaning] Allaah has told us in the Qur'aan the stories of the earlier and later generations and the creation of the heavens and the earth. He has explained in detail what is halaal and what is haraam, the basics of good manners and morals, the rulings of worship and dealings with others, the lives of the Prophets and the righteous, and the reward and punishment of the believers and disbelievers. He has described Paradise, the abode of the believers, and He has described Hell, the abode of the disbelievers. He has made it (the Qur'aan) an explanation of all things: "And We have sent down to you the Book (the Qur'aan) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allaah as Muslims)" [al-Nahl 16:89 _ interpretation of the meaning] The Qur'aan explains the names and attributes of Allaah and what He has created. It calls us to believe in Allaah, His angels, His Books, His Messengers and the Last Day: "The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. (They say,) `We make no distinction between one another of His Messengers' — and they say, `We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all)'" [al-Baqarah 2:285 _ interpretation of the meaning] The Qur'aan describes the Day of Judgement and what will happen after death _ the resurrection, the gathering, the judgement and being brought to account. It describes the Cistern, the Siraat (bridge over Hell), the Balance [in which deeds will be weighed], the blessings and torment, and the gathering of mankind on that great Day: "Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He). Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allaah? [al-Nisaa' 4:87 _ interpretation of the meaning] The Qur'aan calls us to examine and ponder the signs of Allaah in the universe and the verses of the Qur'aan: "Say: `Behold all that is in the heavens and the earth'" [Yoonus 10:101 _ interpretation of the meaning] "Do they not then think deeply in the Qur'aan, or are their hearts locked up (from understanding it)?" [Muhammad 47:24 _ interpretation of the meaning] The Qur'aan is the Book of Allaah for all of mankind: "Verily, We have sent down to you (O Muhammad) the Book (this Qur'aan) for mankind in truth. So whosoever accepts the guidance, it is only for his ownself; and whosoever goes astray, he goes astray only for his (own) loss. And you (O Muhammad) are not a Wakeel (trustee or disposer of affairs, or guardian) over them"[al-Zumar 39:41 _ interpretation of the meaning] The Qur'aan confirms the Books which came before it, the Tawraat (Torah) and Injeel (Gospel), and it is a witness over them, as Allaah says (interpretation of the meaning): "And We have sent down to you (O Muhammad) the Book (this Qur'aan) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures)"[al-Maa'idah 5:48] After the Qur'aan was revealed, it became the Book for all of mankind until the Hour begins. Whoever does not believe in it is a kaafir who will be punished with torment on the Day of Resurrection, as Allaah says (interpretation of the meaning): "But those who reject Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), the torment will touch them for their disbelief (and for their belying the Message of Muhammad)"[al-An'aam 6:49] Because of the greatness of the Qur'aan and the signs, miracles, parables and lessons contained therein, in addition to its eloquence and beautiful style, Allaah says (interpretation of the meaning): "Had We sent down this Qur'aan on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allaah. Such are the parables which We put forward to mankind that they may reflect"[al-Hashr 58:21] Allaah has challenged mankind and the jinn to produce something like it, even one soorah or one aayah, but they could not do that and will never be able to do that, as Allaah says (interpretation of the meaning): "Say: `If the mankind and the jinn were together to
