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Ahmediyyas and Qadianis

Azimax — Thu, 17 May 2012 05:47:20 GMT

Who are Ahmediyyas?

Ahmediyyas name, comes from the founder of the heretical sect, Mirza Gulam Ahmed Qadianis. Qadiyan the city name in India, so he gives his real name not be mixed up with someone else who may have this same name. This wretch was born 1835 and died in 1908, in India. In 1880 he founded his own version of Islam, in Punjab, India. It happened just a year after the British invasion of India. It turned out not so accidentally, because the British Ministry of Colonies had priority duty to break and preventing Muslims in India, because they only represent a potential force of resistance to this invasion of the European imperialist Satan. To understand all the meanness and cunning colonial powers, be sure to read my translation of the booklet "British spies Hemfera confessions", which is on my Islamic website.

The city Qadiyani, India, Mirza Gulam Ahmed published his book Al-Wasiyat, where he says that he is the promised Messiah (Jesus).

Ahmediyyas the sect's beliefs, their distortion abandoned Islam and Muslims, though, bad faith and hypocrisy, still adorns the name of Islam and Muslims. The Ahmediyyas claim that they are the best and only true Muslims. Among other heretical beliefs they are best known for this:

1-They say that Isa (Jesus) alayhi salaam should be executed but that he did not and that he died a natural death. Later he lived and left his tomb (a cave) and went to Kashmir, India, where he taught Bible and then died a natural death.

2-They are separated from Islam and its assertion that the soul of Jesus and Prophet Muhammad s.a.w.s. (peace be on with him) connect (ie incarnate) in the form of a man. And this man was none other than Gulam Ahmed. They argue that there will be another Mahdi except him.

3-They distort the meaning of Quranic verses, especially those who bosses Jihad (fighting in Allah's way). They say that in Islam there is no combat weapons than words and by reference to Islam. That explanation certainly fits those (Christians, Jews, etc.) who want to subjugate the Muslims to their will. In addition, he has issued an official fatwa that it is haram (forbidden) Jihad against the British Crown. Ahmediyyas were denied a clear verses is hereby ordered that armed Jihad, which is the consensus of all Sunnis, and even the Shining, an act performed in the framework of Islam. Ahmediyyas have been declared murtadi (those who have left Islam). Mirza Gulam Ahmed was drinking alcohol and declared it permissible and even advisable, under the pretext that the same moderate drinking is beneficial to health.

His son, Bishr Ahmad, wrote the book "The New World Order" that is full of claims and unbeleiver's insinuation.

Anvar Muhammad Shah, the great and pious scholar from India, moved to the eternal world of 1933, says in his books of Mirza Gulam Ahmed Qadianis:

"He does not believe that the Isa (alayhi salaam) will return from Heaven. He says that Isa (alayhi salaam), hanged, killed. He also claims that Jesus had a father Nadar Yusuf (Joseph the Carpenter). He and the walls are heinous lies and false charges about this great Prophet of Allah. He claims that he was a Prophet and that brings a new Sharia. He argues that the verse that hints back Isa'a (alaihi salaam) on the ground, actually provides for his own appearance in this world. He changes the verses of the Qur'an and the Hadith of the Prophet s.a.w.s. as such it fits. He denies the Islamic facts are not necessarily believe it. He denies that the Prophet Muhammad s.a.w.s. the last Prophet and mostsuperior man. He claims to have thousands of miracles that are His miracles greater than all the other Prophets together. He argues that many verses of the Quran and praise him predict its occurrence. Gulam Ahmed who belong to the Tatar Mongol race. He was zindik (unbeliever) and belonged to the sect Ismaili before founding his own . He has read many books and was very eloquent and ports. Most hated Sunni Muslims. This is probably the reason why the British bass he chose to break the Muslims in India. British have long been worked out plans for breaking Islam from the inside, but they should someone suitable to carry out the work. They chose Mirza and showered him money and political support. He first became known as Bahai, and then declared mujadidd (restorer of Islam) and at the end of Mahdi. And even that he was not enough and was subsequently told that he was Isa (alayhi salaam). When he was and it became insufficient for his satanic intent to destroy the original Islam, he declared that the new and the Prophet, and that brought the new religion of humanity. He declared that the city Qadiyan his Temple in Jerusalem. A Lahore, where he died, that his Medina. He made the cemetery and gave him the name Makbarat-ul-Jannah. He claimed that whoever is buried in this cemetery is certainly go to Jannah (Paradise). He called his wife "Mother of the faithful" that belongs only honorable Prophet's wives. He called kafire those who have followed his "Ummah." He said that his greatest miracle of marriage in Paradise under named Muhammadi Baygum. He argues that the marriage is shown to him through wahy (divine revelation). He has released his new religion 1888 year. he went to Hell (Inferno), 1908. Those who did not believe him he is called a kafir (unbeliever) .

He says on page 148 of his book Hakika-tul-wahy, "This Ummah Allah has created the Messiah Jesus to be superior. When he (Jesus) was alive today, he could not do what I am doing. Wonderful things that I do with him not could be found. " On page 107 of the same book he says that the Prophet mentioned in this verse, "As we send the Prophet to Pharaoh, so we sent the Prophet to you," is actually a he. On page 68 of the same book he says, "Allah sent me as a Prophet. He told me:" You are the promised Messiah. ' God gave me 300.000 wonders. In his second book Barahimul Ahmediyyas, he argues that his superior miracles miracles of Prophet Muhammad (Sallallahu alaihi wa sallam). There are 150 Hadith that attest to the Prophet Muhammad s.a.w.s. the last Messenger of Allah. Thirty of them are the most reliable collections of Hadith known as kutub-and-Sitta. Undoubtedly it was announced that the Isa (Jesus) alayhi salaam return from Heaven to earth. They all deny the fact, so are the consensus of the ulama declared non-Muslims. Anyone who dies and is known to have died as Ahmediyyas or Qadiyani, can not be buried at the Muslim cemetery and haram his funeral worship or pray to Allah for him. Ahmediyyas or Qadiyani the same thing, except that the chief Ahmed heirs could not agree on who will be the successor after the death of Gulam Ahmed, and was founded by two branches of the same sect. Some have called the second Ahmediyyas and Qadianis. No significant differences in their beliefs. Ahmediyyas are particularly active in recruiting ignorant Muslims in countries such as Bosnia or another, where the ulema (clerics) failed with energetic propagation of true Islamic principles and practices. They are also easily spread into non-Muslim countries, Hindu pacifist advocating some form of Islam in which all people are the same God.

On the 19th of January 2007, Mirza Masroor Ahmad the current leader and fifth successor to Mirza Ghulam Ahmad, regarded as the representative of God on Earth delivered his regular “Friday Sermon” on the topic of the “Divine attribute of Al-Rahman (The Gracious)”.
In this lecture he stated the following, “...rejection of the Imam of the age (i.e. Mirza Ghulam Ahmad) in itself takes one to the satanic abyss and one who is taken in by satanic temptation cannot have any connection with the Gracious God. To follow the Satan is in effect to worship him.”

Therefore you should realise that we are all worshipping Satan because we reject Mirza Ghulam Ahmad. It does not matter if you are Muslim, Christian, Jewish, or follow any other religion. When you put your hands up to ask of God, you are asking from Satan in accordance with the Ahmadiyya belief.

Hazrat Ali Ibn Abi Talib (RA) narrated that the Messenger of Allah (SAW) said “Do not tell a lie against me for whoever tells a lie against me (intentionally) then he will surely enter the Hell-fire.” (Sahih Bukhari, Volume 1, Book 3, #106) This is the extent of forging sayings to the Holy Prophet Muhammad (SAW) and yet We find the like of Mirza Ghulam Ahmad blatantly fabricating ahadith to support his position.

For example, he claims “it appears from the Ahadith that the Mahdi of the latter days will first be rejected as kafir and people will turn against him and will revile him.” (The Essence of Islam, Volume 4, Page 213) This is a blatant lie and notice he uses the plural ahadith and not the singular hadith. In actual fact, allegiance to Imam Mahdi will be against his will as per the saying, “...some of the people of Mecca will come to him, bring him out against his will and swear allegiance to him between the corner and the maqam... He will remain seven years, then die, and the Muslims will pray over him.” (Sunan Abu Dawud, Book 36, #4273) How can one then propose that Imam Mahdi will be rejected as an unbeliever as per the belief of Mirza Ghulam Ahmad which he attributes to the Holy Prophet Muhammad (SAW)?

The only reason he intentionally fabricated this “hadith” is to support his position. The fact is that Mirza Ghulam Ahmad was rejected, reviled and labelled an unbeliever. He therefore fabricated this saying to support his rejection. The Muslim population of India, statistically, was 98% illiterate and therefore unable to corroborate his forgery. We ask, Ahmadis, where is this “hadith”? The abode of an intentional fabricator of a single hadith is Hell.

For more information kindly refer to the below website:

http://www.ahmadi-fitnah.co.uk/

I pray to Allah the Merciful to preserve me and my people, like all other nations on this planet from their evil mischief, and that spread under the guise of "true Islam". Amen!

Little query regarding beard.

Itqan Ullah — Wed, 16 May 2012 04:59:45 GMT

:salam2:
I have lil issue I want to confirm,

Quote:

The hair that grows on the bones that are level with the channel of the ear � the cheekbones � is part of the beard and it is not permissible to pluck it or shave it.

http://islamqa.com/en/ref/69749/beard

So is it permissible to trim hair a lil bit above that, I mean like in the red area I marked:

Jazakallah Khairan.

P.S:
1. Its a little stupid questio but just wanted to confirm.
2. I'll remove the image later (if it does fall under category of haraam images? since i rubbed other features.)

'ibadat is not mere worship and service,

kalamazoo — Wed, 16 May 2012 04:34:17 GMT

but it also implies carrying out somebody's orders and obeying him without question. Even if one curses another (as one curses Satan) but at the time follows his way, one would be performing his 'ibadat.

For other examples, see An-Nisa': 117-119; Al-Ma'idah: 60; At-Taubah: 31; Maryam: 42; AI-Qasas:63.

Hudhayfah Ibn Al-Yaman(r.a)

salahdin — Tue, 15 May 2012 18:44:42 GMT

Surah Al-Qalam

And lo! thou art of a tremendous nature.(4) 68:4

Abdullah ibn Mas�ud

�We emulate and do not set precedents, we follow and do not innovate, and we will not deviate as long as we hold on to the narrations.� (Sharh Usul Itiqad Ahl al-Sunnah of al-Lalaka�i, narration number 115)

Hudhayfah Ibn Al-Yaman(r.a)

If you wish you may consider yourself among the Muhajirin or, if you wish, you may consider yourself one of the Ansar. Choose whichever is dearer to you."

With these words, the Prophet, peace be upon him, addressed Hudhayfah ibn al-Yaman when he met him for the first time in Makkah. How did Hudhayfah come to have this choice'?

His father, al-Yaman was a Makkan from the tribe of Abs. He had killed someone and had been forced to leave Makkah. He had settled down in Yathrib, becoming an ally (halif) of the Banu al-Ash-hal and marrying into the tribe. A son named Hudhayfah was born to him. The restrictions on his returning to Makkah were eventually lifted and he divided his time between Makkah and Yathrib but stayed more in Yathrib and was more attached to it.

This was how Hudhayfah had a Makkan origin but a Yathribite upbringing. When the rays of Islam began to radiate over the Arabian peninsula, a delegation from the Abs tribe, which included al-Yaman, went to the Prophet and announced their acceptance of Isl am. That was before the Prophet migrated to Yathrib.

Hudhayfah grew up in a Muslim household and was taught by both his mother and father who were among the first persons from Yathrib to enter the religion of God. He therefore became a Muslim before meeting the Prophet, peace be upon him.

Hudhayfah longed to meet the Prophet. From an early age, he was keen on following whatever news there was about him. The more he heard, the more his affection for the Prophet grew and the more he longed to meet him.

He eventually journeyed to Makkah, met the Prophet and put the question to him, "Am I a muhajir or am I an Ansari, O Rasulullah?"

"If you wish you may consider yourself among the muhajirin, or if you wish you may consider yourself one of the Ansar. Choose whichever is dearer to you," replied the Prophet. "Well, I am an Ansari. O Rasulullah," decided Hudhayfah.

At Madinah, after the Hijrah, Hudhayfah became closely attached to the Prophet. He participated in all the military engagements except Badr. Explaining why he missed the Battle of Badr, he said: "I would not have missed Badr if my father and I had not bee n outside Madinah. The disbelieving Quraysh met us and asked where we were going. We told them we were going to Madinah and they asked whether we intended to meet Muhammad. We insisted that we only wanted to go to Madinah. They allowed us to go only after they extracted from us an undertaking not to help Muhammad against them and not to fight along with them.

"When we came to the Prophet we told him about our undertaking to the Quraysh and asked him what should we do. He said that we should ignore the undertaking and seek God's help against them."

Hudhayfah participated in the Battle of Uhud with his father. The pressure on Hudhayfah during the battle was great but he acquitted himself well and emerged safe and sound. A rather different fate, however, awaited his father.

Before the battle, the Prophet, peace be on him, left alYaman, Hudhayfah's father, and Thabit ibn Waqsh with the other non-combatants including women and children. This was because they were both quite old. As the fighting grew fiercer, al-Yaman said to h is friend: "You have no father (meaning you have no cares). What are we waiting for? We both have only a short time to live. Why don't we take our swords and join the Messenger of God, peace be on him? Maybe, God will bless us with martyrdom beside His Pr ophet."

They quickly prepared for battle and were soon in the thick of the fighting. Thabit ibn Waqsh was blessed with shahdah at the hands of the mushrikin. The father of Hudhayfah, however was set upon by some Muslims who did not recognize who he was. As they f layed him, Hudhayfah cried out: "My father! My father! It's my father!"

No one heard him. The old man fell, killed in error by the swords of his own brothers in faith. They were filled with pain and remorse. Grieved as he was, Hudhayfah said to them: "May God forgive you for He is the most Merciful of those who show mercy."

The Prophet, peace be on him, wanted diyah (compensation) to be paid to Hudhayfah for the death of his father but Hudhayfah said: "He was simply seeking shahadah and he attained it. O Lord, bear witness that I donate the compensation for him to the Muslim s."

Because of this attitude, Hudhayfah's stature grew in the eyes of the Prophet, peace be on him. Hudhayfah had three qualities which particularly impressed the Prophet: his unique intelligence which he employed in dealing with difficult situations; his qui ck wittedness and spontaneous response to the call of action, and his ability to keep a secret even under persistent questioning.

A noticeable policy of the Prophet was to bring out and use the special qualities and strengths of each individual companion of his. In deploying his companions, he was careful to choose the right man for the right task. This he did to excellent advantage in the case of Hudhayfah.

One of the gravest problems the Muslims of Madinah had to face was the existence in their midst of hypocrites (munafiqun) particularly from among the Jews and their allies. Although many of them had declared their acceptance of Islam, the change was only superficial and they continued to plot and intrigue against the Prophet and the Muslims.

Because of Hudhayfah's ability to keep a secret, the Prophet, peace be on him, confided in him the names of the munafiqin. It was a weighty secret which the Prophet did not disclose to any other off his companions. He gave Hudhayfah the task of watching t he movements of the munafiqin, following their activities, and shielding the Muslims from the sinister danger they represented. It was a tremendous responsibility. The munafiqin, because they acted in secrecy and because they knew all the developments and plans of the Muslims from within presented a greater threat to the community than the outright hostility of the kuffar.

From this time onwards. Hudhayfah was called "The Keeper of the Secret of the Messenger of Allah". Throughout his life he remained faithful to his pledge not to disclose the names of the hypocrites. After the death of the Prophet, the Khalifah often came- to him to seek his advice concerning their movements and activities but he remained tight-lipped and cautious.

Umar was only able to find out indirectly who the hypocrites were. If anyone among the Muslims died, Umar would ask:

"Has Hudhayfah attended his funeral prayer?"

If the reply was 'yes', he would perform the prayer. If the reply was 'no', he became doubtful about the person and refrained from performing the funeral prayer for him.

Once Umar asked Hudhayfah: "Is any of my governors a munafiq?" "One," replied Hudhayfah. "Point him out to me," ordered Umar. "That I shall not do," insisted Hudhayfah who later said that shortly after their conversation Umar dismissed the person just as if he had been guided to him.

Hudhayfah's special qualities were made use of by the Prophet, peace be on him, at various times. One of the most testing of such occasions, which required the use of Hudhayfah's intelligence and his presence of mind, was during the Battle of the Ditch. T he Muslims on that occasion were surrounded by enemies. The seige they had been placed under had dragged on. The Muslims were undergoing severe hardship and difficulties. They had expended practically all their effort and were utterly exhausted. So intens e was the strain that some even began to despair.

The Quraysh and their allies, meanwhile, were not much better off. Their strength and determination had been sapped. A violent wind overturned their tents, extinguished their fires and pelted their faces and eyes with gusts of sand and dust.

In such decisive moments in the history of warfare, the side that loses is the one that despairs first and the one that wins is the one that holds out longer. The role of army intelligence in such situations often proves to be a crucial factor in determin ing the outcome of the battle.

At this stage of the confrontation the Prophet, peace be on him, felt he could use the special talents and experience of Hudhayfah ibn al-Yaman. He decided to send Hudhayfah into the midst of the enemy's positions under cover of darkness to bring him the latest information on their situation and morale before he decided on his next move.

Let us now leave Hudhayfah to relate what happened on this mission fraught with danger and even death.

"That night, we were all seated in rows. Abu Sufyan and his men - the mushrikun of Makkah - were in front of us. The Jewish tribe of Banu Qurayzah were at our rear and we were afraid of them because of our wives and children. The night was stygian dark. N ever before was there a darker night nor a wind so strong. So dark was the night that no one could see his fingers and the blast of the wind was like the peel of thunder.

"The hypocrites began to ask the Prophet for permission to leave, saying, 'Our houses are exposed to the enemy.' Anyone who asked the Prophet's permission to leave was allowed to go. Many thus sneaked away until we were left with about three hundred men.

"The Prophet then began a round of inspection passing us one by one until he reached me. I had nothing to protect me from the cold except a blanket belonging to my wife which scarcely reached my knees. He came nearer to

me as I lay crouching on the ground and asked: 'Who is this?' 'Hudhayfah,' replied. 'Hudhayfah?' he queried as I huddled myself closer to the ground too afraid to stand up because of the intense hunger and cold. 'Yes, O Messenger of God,' I replied. 'Some thing is happening among the people (meaning the forces of Abu Sufyan). Infiltrate their encampment and bring me news of what's happening,' instructed the Prophet.

"I set out. At that moment I was the most terrified person of all and felt terribly cold. The Prophet, peace be on him, prayed: 'O Lord, protect him from in front and from behind, from his right and from his left, from above and from below.'

"By God, no sooner had the Prophet, peace be on him, completed his supplication than God removed from my stomach all traces of fear and from my body all the punishing cold. As I turned to go, the Prophet called me back to him and said: 'Hudhayfah, on no a ccount do anything among the people (of the opposing forces) until you come back to me.'

'Yes,' I replied.

"I went on, inching my way under cover of darkness until I penetrated deep into the mushrikin camp and became just like one of them. Shortly afterwards, Abu Sufyan got up and began to address his men:

'O people of the Quraysh, I am about to make a statement to you which I fear would reach Muhammad. Therefore, let every man among you look and make sure who is sitting next to him...'

"On hearing this, I immediately grasped the hand of the man next to me and asked, 'Who are you?' (thus putting him on the defensive and clearing myself). "Abu Sufyan went on:

'O people of the Quraysh, by God, you are not in a safe and secure place. Our horses and camels have perished. The Banu Qurayzah have deserted us and we have had unpleasant news about them. We are buffered by this bitterly cold wind. Our fires do not ligh t and our uprooted tents offer no protection. So get moving. For myself, I am leaving.'

"He went to his camel, untethered and mounted it. He struck it and it stood upright. If the Messenger of God, peace be on him, had not instructed me to do nothing until I returned to him, I would have killed Abu Sufyan then and there with an arrow.

"I returned to the Prophet and found him standing on a blanket performing Salat. When he recognized me, he drew me close to his legs and threw one end of the blanket over me. I informed him of what had happened. He was extremely happy and joyful and gave thanks and praise to

Hudhayfah lived in constant dread of evil and corrupting influences. He felt that goodness and the sources of good in this life were easy to recognize for those who desired good. But it was evil that was deceptive and often difficult to perceive and comba t.

He became something of a great moral philosopher. He always warned people to struggle against evil with all their faculties, with their heart, hands and tongue. Those who stood against evil only with their hearts and tongues, and not with their hands, he considered as having abandoned a part of truth. Those who hated evil only in their hearts but did not combat it with their tongues and hands forsook two parts of truth and those who neither detested nor confronted evil with their hearts, tongues or hands he considered as physically alive but morally dead.

Speaking about 'hearts' and their relationship to guidance and error, he once said: "There are four kinds of hearts. The heart that is encased or atrophied. That is the heart of the kafir or ungrateful disbeliever. The heart that is shaped into thin layer s. That is the heart of the munafiq or hypocrite. The heart that is open and bare and on which shines a radiant light. That is the heart of the mumin or the believer.

Finally there is the heart in which there is both hypocrisy and faith. Faith is like a tree which thrives with good water and hypocrisy is like an abscess which thrives on pus and blood. Whichever flourishes more, be it the tree of faith or the abscess of hypocrisy, wins control of the heart."

Hudhayfah's experience with hypocrisy and his efforts to combat it gave a touch of sharpness and severity to his tongue. He himself realized this and admitted it with a noble courage: "I went to the Prophet, peace be on him and said: 'O Messenger of God, I have a tongue which is sharp and cutting against my family and I fear that this would lead me to hell-fire.' And the Prophet, peace be upon him, said to me: 'Where do you stand with regard to istighfar - asking forgiveness from Allah? I ask Allah for fo rgiveness a hundred times during the day. "

A pensive man like Hudhayfah, one devoted to thought, knowledge and reflection may not have been expected to perform feats of heroism in battlefields. Yet Hudhayfah was to prove himself one of the foremost Muslim military commanders in the expansion of Is lam into Iraq. He distinguished himself at Hamadan, ar-Rayy, ad-Daynawar, and at the famous Battle of Nihawand.

For the encounter at Nihawand against the Persian forces, Hudhayfah was placed second in command by Umar over the entire Muslim forces which numbered some thirty thousand. The Persian forces outnumbered them by five to one being some one hundred and fifty thousand strong. The first commander of the Muslim army, an-Numan ibn Maqran, fell early in the battle. The second in command, Hudhayfah, immediately took charge of the situation, giving instructions that the death of the commander should not be broadcas t. Under Hudhayfah's daring and inspiring leadership, the Muslims won a decisive victory despite tremendous odds.

Hudhayfah was made governor of important places like Kufa and Ctesiphon (al-Madain). When the news of his appointment as governor of Ctesiphon reached its inhabitants, crowds went out to meet and greet this famous companion of the Prophet of whose piety a nd righteousness they had heard so much. His great role in the conquests of Persia was already a legend.

As the welcoming party waited, a lean, somewhat scrawny man with dangling feet astride a donkey approached. In his hand he held a loaf of bread and some salt and he ate as he went along. When the rider was already in their midst they realized that he was Hudhayfah, the governor for whom they were waiting. They could not contain their surprise. What manner of man was this! They could however be excused for not recognizing him for they were used to the style, the pomp and the grandeur of Persian rulers.

Hudhayfah carried on and people crowded around him. He saw they were expecting him to speak and he cast a searching look at their faces. Eventually, he said: "Beware of places of fitnah and intrigue." "And what," they asked, "are places of intrigue?" He replied: "The doors of rulers where some people go and try to make the ruler or governor believe lies and praise him for (qualities) he does not possess."

With these words, the people were prepared for what to expect from their new governor. They knew at once that there was nothing in the world that he despised more than hypocrisy.

Ayah of the Day with Tafsir Jumada Al-Thani 24 , 1433

salahdin — Tue, 15 May 2012 18:40:39 GMT

أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزَهِ وَنَفْخِهِ وَنَفْثِهِ

سورة البقرة

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ ﴿١٨٦﴾

I seek refuge with Allah, the Hearing, the Knowing, from the cursed Satan, from his coercion, lures to arrogance and poems

Surah Al-Baqara

And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright. (186) 2:186

Tafsir Ibn Kathir

أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزَهِ وَنَفْخِهِ وَنَفْثِهِ

Allah hears the Servant's Supplication

Allah says;

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ ﴿١٨٦﴾

And when My servants ask you (O Muhammad concerning Me, then answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

Imam Ahmad reported that Abu Musa Al-Ashari said,

"We were in the company of Allah's Messenger during a battle. Whenever we climbed a high place, went up a hill or went down a valley, we used to say, `Allah is the Most Great,' raising our voices.

The Prophet came by us and said:

يَا أَيُّهَا النَّاسُ، ارْبَعُوا عَلى أَنْفُسِكُمْ، فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ ولَا غَائِبًا، إنَّمَا تَدْعُونَ سَمِيعًا بَصِيرًا، إنَّ الَّذي تَدْعُونَ أَقْربُ إِلَى أَحَدِكُمْ مِنْ عُنُقِ رَاحِلَتِهِ، يا عَبْدَاللهِ بْنَ قَيْسٍ، أَلَا أُعَلِّمُكَ كَلِمَةً مِنْ كُنُوزِ الْجَنَّةِ؟ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِالله

O people! Be merciful to yourselves (i.e., don't raise your voices), for you are not calling a deaf or an absent one, but One Who is All-Hearer, All-Seer. The One Whom you call is closer to one of you than the neck of his animal.

O Abdullah bin Qais (Abu Musa's name) should I teach you a statement that is a treasure of Paradise: `La hawla wa la quwwata illa billah (there is no power or strength except from Allah).'

This Hadith was also recorded in the Two Sahihs, and Abu Dawud, An-Nasa'i, At-Tirmidhi and Ibn Majah recorded similar wordings.

Furthermore, Imam Ahmad recorded that Anas said that the Prophet said:

يَقُولُ اللهُ تَعَالى أَنَا عِنْدَ ظَنِّ عَبْدِي بِي وَأَنَا مَعَهُ إِذَا دَعَانِي

"Allah the Exalted said, `I am as My servant thinks of Me, and I am with him whenever he invokes Me.'

Allah accepts the Invocation

Imam Ahmad also recorded Abu Sa`id saying that the Prophet said:

مَا مِنْ مُسْلِمٍ يَدْعُو اللهَ عَزَّ وَجَلَّ بِدَعْوَةٍ لَيْسَ فِيها إِثْمٌ ولَا قَطِيعَةُ رَحِمٍ، إلَّا أَعْطَاهُ اللهُ بِهَا إِحْدَى ثَلَاثِ خِصَالٍ: إِمَّا أَنْ يُعَجِّل لَهُ دَعْوَتَهُ، وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الأُخْرَى، وَإِمَّا أَنْ يَصْرِفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا

No Muslim supplicates to Allah with a Du`a that does not involve sin or cutting the relations of the womb, but Allah will grant him one of the three things.

He will either hasten the response to his supplication,

save it for him until the Hereafter, or

would turn an equivalent amount of evil away from him.''

They said, "What if we were to recite more (Du`a).''

He said, ا

للهُ أَكْثَر

There is more with Allah.

Abdullah the son of Imam Ahmad recorded Ubaydah bin As-Samit saying that the Prophet said:

مَا عَلى ظَهْرِ الأَرْضِ مِنْ رَجُلٍ مُسْلِمٍ يَدْعُو اللهَ عَزَّ وَجَلَّ بَدَعْوَةٍ إِلَّا آتَاهُ اللهُ إيَّاهَا، أَوْ كَفَّ عَنْهُ مِنَ السُّوءِ مِثْلَهَا مَا لَمْ يَدْعُ بِإِثْمٍ أَوْ قَطِيعَةِ رَحِم

There is no Muslim man on the face of the earth who supplicates to Allah but Allah would either grant it to him, or avert harm from him of equal proportions, as long as his supplication does not involve sin or cutting the relations of the womb.

At-Tirmidhi recorded this Hadith.

Imam Malik recorded that Abu Hurayrah narrated that Allah's Messenger said:

يُسْتَجَابُ لأَحَدِكُمْ مَالَمْ يَعْجَلْ، يَقُولُ: دَعَوْتُ فَلَمْ يُسْتَجَبْ لِي

One's supplication will be accepted as long as he does not get hasty and say, `I have supplicated but it has not been accepted from me.''

This Hadith is recorded in the Two Sahihs from Malik, and this is the wording of Al-Bukhari.

Muslim recorded that the Prophet said:

لا يَزَالُ يُسْتَجابُ لِلْعَبْدِ مَا لَمْ يَدْعُ بِإِثْم أَوْ قَطِيعَةِ رَحِمٍ مَا لَمْ يَسْتَعْجِل

The supplication of the servant will be accepted as long as he does not supplicate for what includes sin, or cutting the relations of the womb, and as long as he does not become hasty.

He was asked, "O Messenger of Allah! How does one become hasty?''

He said,

قَدْ دَعَوْتُ وقَدْ دَعَوْتُ، فَلَمْ أَرَ يُسْتَجَابُ لِي، فَيَسْتَحْسِرُ عِنْدَ ذلِكَ وَيَدَعُ الدُّعَاء

He says, `I supplicated and supplicated, but I do not see that my supplication is being accepted from me.' He thus looses interest and abandons supplicating (to Allah).

Three Persons Whose Supplication will not be rejected

In the Musnad of Imam Ahmad and the Sunans of At-Tirmidhi, An-Nasa'i and Ibn Majah it is recorded that;

Abu Hurayrah narrated that Allah's Messenger said:

ثَلاَثةٌ لَا تُرَدُّ دَعْوَتُهُمْ: الْإمَامُ الْعَادِلُ، وَالصَّائِمُ حَتَّى يُفْطِرَ، وَدَعْوَةُ الْمَظْلُومِ، يَرْفَعُهَا اللهُ دُونَ الْغَمَامِ يَوْمَ الْقِيَامَةِ، وَتُفْتَحُ لَهَا أَبْوَابُ السَّمَاءِ، يَقُولُ: بِعِزَّتِي لَأَنْصُرَنَّكَ وَلَوْ بَعْدَ حِين

Three persons will not have their supplication rejected:

the just ruler,

the fasting person until breaking the fast, and

the supplication of the oppressed person,

for Allah raises it above the clouds on the Day of Resurrection, and the doors of heaven will be opened for it, and Allah says, `By My grace! I will certainly grant it for you, even if after a while.'

7 Tips for Improving your Relationship with the Qur'an

hassana elkoussi — Tue, 15 May 2012 13:56:08 GMT

7 tips for improving your relationship with the Qur'an ✦✦✦

Are you one of those people who rarely touches the Qur'an? Or do you read daily, but don't find it is having the impact on you that it should? Whatever the case may be, these are some simple tips that can help you connect with the Qur'an.

1. Before you touch it, check your heart. The key to really benefiting from the Qur'an is to check your heart first, before you even touch Allah's book. Ask yourself, honestly, why you are reading it. Is it to just get some information and to let it drift away from you later? Remember that the Prophet Muhammad (peace and blessings be upon him) was described by his wife as a "walking Qur'an": in other words, he didn't just read and recite the Qur'an, he lived it.

2. Do your Wudu (ablution). Doing your Wudu is good physical and mental preparation to remind you you're not reading just another book. You are about to interact with God, so being clean should be a priority when communicating with Him.

3. Read only 5 minutes everyday. Too often, we think we should read Qur'an for at least one whole hour. If you aren't in the habit of reading regularly, this is too much. Start off with just five minutes daily. If you took care of step one, Insha Allah (God willing), you will notice that those five minutes will become ten, then half an hour, then an hour, and maybe even more!

4. Make sure you understand what you've read. Five minutes of reading the Qur'an in Arabic is good, but you need to understand what you're reading. Make sure you have a good translation of the Qur'an in the language you understand best. Always try to read the translation of what you've read that day.

5. Remember, the Qur'an is more interactive than a CD. In an age of "interactive" CD-Roms and computer programs, a number of people think books are passive and boring. But the Qur'an is not like that. Remember that when you read Qur'an,you are interacting with Allah. He is talking to you, so pay attention.

6. Don't just read, listen too. There are now many audio cassettes and CDs of the Qur'an, a number of them with translations as well. This is great to put on your walkman or your car's CD or stereo as you drive to and from work. Use this in addition to your daily Qur'an reading, not as a replacement for it.

7. Make Dua (supplication). Ask Allah to guide you when you read the Qur'an. Your aim is to sincerely, for the love of Allah, interact with Him by reading, understanding and applying His blessed words. Making Dua to Allah for help and guidance will be your best tool for doing this.

The Geyser--Root: ت ن ر

Mazhara — Tue, 15 May 2012 08:35:15 GMT

The Geyser--Root: ت ن ر

Flash Flood in the days of Noah alahissalam

Where is Anti-Christ [Dajjal]?

Azimax — Tue, 15 May 2012 07:15:52 GMT

:salam2:

Fatimah-bint-Qais [r.a.] reported, "I heard the proclaimer of the Messenger of Allah proclaiming (for) 'Congregational Prayer'. I went to the mosque and prayed with the Prophet . When he finished his prayer, he sat upon the pulpit smiling and said, 'Let every man remain in his seat.' He then asked, 'Do you know why I have called you together?' They replied, 'Allah and his Messenger know best.'

The Prophet said, 'By Allah, I have not called you together for hope or for fear, I have called you together because Tamim ad- Dari who was a Christian, came and embraced Islam.

He narrated a story to me, which agreed with the account I had given to you about the Dajjal. He informed me that he had embarked upon a sea-boat with thirty men of Lakhm and Jozam. Then the sea waves played with them for a month and threw them on to an island when the sun was about to set. They sat in a small side boat and landed on the Island. A beast with very coarse hair met them. They could not tell its front from its back due to its excessive hair. They asked, 'Woe to thee! Who art thou?" It replied, 'I am a spy. Go to this man in the monastery, as he is eager to receive the information you bring.

' Tamim Dari said, 'When it named a man for us, we fled away from it lest it might be the devil. Then we hurriedly went on until we entered the monastery and found a big-bodied man whom we had never seen before. He was firmly tied up, his hands tied to his neck, the place between his knees, and joints tied up with iron chains.' We asked, 'Woe to thee! What are thou?' He replied, 'You have the power to get my information. Inform me about yourselves.

' They replied, 'We are people from Arabia, we embarked upon a sea boat, but the sea waves played with us for a month and threw us onto this island. A beast of coarse hairs met us and said, 'I am a spy. Go to the man in the monastery.' So we approached you hurriedly. He asked, 'Tell me about the trees of Baisan. Do they bear fruit?.' 'Yes' We replied. He said, 'Behold! Soon they will not yield fruit.' He asked, 'Inform me of the lake of Tiberias. Is there water in it?' We replied, 'It is full of water.' He informed us, 'Soon its water will disappear.' He then asked, 'Inform me of the fountain of Zugara. Is there water in it and do its inhabitants irrigate with the water of the fountain?' 'Yes, it is full of water and it's inhabitants irrigate from its water. He asked, 'Inform me of the Prophet of the illiterates. What does he do?' We said, 'He has just come out of Makkah and gone to Yathrib.' He asked, 'Have the Arabs fought with him?' 'Yes' We replied. He asked, 'How did he treat them' We informed him that he had got the upper hand of those of the Arabs who opposed him and they obeyed him. He said, 'Behold! It is better for them if they obey him [follow his teachings -sunnah].

As for myself I am certainly the Anti-Christ [Dajjal] and it is near that an order will be passed for me to come out. I shall then come out and travel the world. I shall leave no village at which I shall not land within 40 nights except Makkah and Taibah, which will be forbidden to me. Whenever I wish to enter one of the two, an angel with a sword in his hand will encounter me and prevent me therefrom. There will be angels on every side to guard it.

The apostle of Allah struck his pulpit with his staff and said, 'This is Taibah meaning Madinah. Behold! Did I not tell you?' 'Yes' they replied. 'Behold, he is in the Syrian sea or sea of Yemen; no, rather he is from the eastern direction. He then pointed out with his hand towards the East.' (Hadith � Sahih Muslim Shareef)

Allaahumma 'innee 'a'oothu bika min l'athaabil-qabri, wa min 'athaabi jahannama, wa min fitnatil-mahyaa walmamaati, wa min sharri fitnatil-maseehid-dajjaal.

O Allah, I seek refuge in You from the punishment of the grave, and from the punishment of Hell-fire, and from the trials of life and death, and from the evil of the trial of the False Messiah. .. Ameen Ya Rabb !!!

Jazak Allah Khair to all for reading, requesting you to please post whatever information you have about the deceiving dajjal.

Understanding God's Plan

Bawtz — Tue, 15 May 2012 05:43:51 GMT

:salam2:

There is something that I have been pondering over for some time, and I was wondering if I could get some brothers' and sisters' points of view on it. I understand that Allah has decreed certain things for example, one person might be tall, another short, one rich, another poor and so on. I also understand that we can't complain and must be grateful to Allah and be patient, but there are some things which I cannot fathom what Allah intends.

For example, I hear and read news stories about kids who are kidnapped, and rapped repeatedly, held prisoner in a cage for years, emotionally, physically and psychologically tortured and some even killed in horific way such as being chopped into pieces.

Sometimes children die at 1 or 2 years old and I ask myself, what was the point of them even being born, how does this fit in to Allah's decree. That 2 year old didn't have to endure any of life's tests like not doing zina, praying on time, fasting being a good muslims, born and then in 2 years dies, wasn't that a pointless existence? The child didn't even experience the world, all it did was destroy the mother and the rest of the family when the child died?

I don't know about you brothers and sisters but some things just really get to me to the point where I get mad or :astag: i come to the point of questioning Allah's wisdom. Can there be a wisdom behind such horrifying stories?

Quran transliteration

mohammadyunus — Tue, 15 May 2012 05:15:26 GMT

Can anyone get me Quran transliteration for iPad cause I can't find it anywhere. All I can get is translations.please help,

Ayah of the Day with Tafsir Jumada Al-Thani 23 , 1433

salahdin — Mon, 14 May 2012 18:00:55 GMT

أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزَهِ وَنَفْخِهِ وَنَفْثِهِ

سورة البقرة

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ ﴿١٢٨﴾

I seek refuge with Allah, the Hearing, the Knowing, from the cursed Satan, from his coercion, lures to arrogance and poems

Surah Al-Baqara

Our Lord! And make us submissive unto Thee and of our seed a nation submissive unto Thee, and show us our ways of worship, and relent toward us. Lo! Thou, only Thou, art the Relenting, the Merciful. (128) 2:128

Tafsir Ibn Kathir

أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزَهِ وَنَفْخِهِ وَنَفْثِهِ

Al-Khalil's Supplication

Allah said that Ibrahim and Ismail supplicated to Him,

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ ﴿١٢٨﴾

Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik, and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.

Ibn Jarir said,

"They meant by their supplication, `Make us submit to Your command and obedience and not associate anyone with You in obedience or worship.''

Also, Ikrimah commented on the Ayah,

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ

(Our Lord! And make us submissive unto You),

"Allah said, `I shall do that.'''

وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ

(And of our offspring a nation submissive unto You),

Allah said, `I shall do that.'"

This supplication by Ibrahim and Ismail is similar to what Allah informed us of about His believing servants,

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَجِنَا وَذُرِّيَّـتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً

And those who say: `Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqin. (25:74)

This type of supplication is allowed, because loving to have offspring who worship Allah alone without partners is a sign of complete love of Allah. This is why when Allah said to Ibrahim,

إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا

(Verily, I am going to make you an Imam (a leader) for mankind (to follow you)), (2:124),

Ibrahim said,

وَمِن ذُرِّيَّتِي قَالَ لاَ يَنَالُ عَهْدِي الظَّالِمِينَ

("And of my offspring (to make leaders).'' (Allah) said, "My covenant (Prophethood) includes not the Zalimin (polytheists and wrongdoers)'') (2:124) which is explained by,

وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الأَصْنَامَ

(And keep me and my sons away from worshipping idols) (14:35)

Muslim narrated in his Sahih that Abu Hurayrah said that the Messenger of Allah said,

إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ:

صَدَقَةٍ جَارِيَةٍ

أَوْ عِلْمٍ يُنْتَفَعُ بِهِ أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَه

When the son of Adam dies, his deeds end except for three deeds:

an ongoing charity,

a knowledge that is being benefited from and

a righteous son who supplicates (to Allah) for him.

The Meaning of Manasik

Sa`id bin Mansur said that Attab bin Bashir informed us from Khasif, from Mujahid who said,

"The Prophet Ibrahim supplicated,

وَأَرِنَا مَنَاسِكَنَا

(and show us our Manasik), Jibril then came down, took him to the House and said, `Raise its foundations.'

Ibrahim raised the House's foundations and completed the building.

Jibril held Ibrahim's hand, led him to As-Safa and said, `This is among the rituals of Allah.'

He then took him to Al-Marwah and said, `And this is among the rituals of Allah.'

He then took him to Mina until when they reached the Aqabah, they found Iblis standing next to a tree. Jibril said, `Say Takbir (Allah is the Great) and throw (pebbles) at him.'

Ibrahim said the Takbir and threw (pebbles at) Iblis.

Iblis moved to the middle Jamrah, and when Jibril and Ibrahim passed by him, Jibril said to Ibrahim, `Say Takbir and throw at him.'

Ibrahim threw at him and said Takbir.

The devious Iblis sought to add some evil acts to the rituals of Hajj, but he was unable to succeed.

Jibril took Ibrahim's hand and led him to Al-Mash`ar Al-Haram and Arafat and said to him, `Have you Arafta (known, learned) what I showed you' thrice.

Ibrahim said, `Yes I did.'''

Similar statements were reported from Abu Mijlaz and Qatadah.

Tawheed and Al-Asma was-Sifaat Quiz

Ershad — Mon, 14 May 2012 09:51:53 GMT

Assalamu Alaikkum wa rahmatullahi wa barakatuhu,

Click the images below to take the quiz and test your knowledge.

Quiz Courtesy: http://islamtees.wordpress.com/

Baarakallahu feekum!

images that are familiar

kalamazoo — Mon, 14 May 2012 08:18:53 GMT

Attachment 8551

Attachment 8552

any idea of
the publisher
and that horse named as?

:salam2:

Attached Images

	buraak 2.jpg (38.1 KB)
	bur 3.jpg (4.8 KB)

Tafheem ul Quran Chapter : 77. Al-Mursalaat

kalamazoo — Mon, 14 May 2012 07:09:35 GMT

50 Verses.

from verse 1 to 7

By the (winds) sent forth in quick succession,
which then blow tempestuously
and raise (clouds) and scatter them around,
then winnow them thoroughly,
and then cast (Allah’s) remembrance (in people’s hearts),
to serve as an excuse or a warning. *1
Surely what you are promised *2 shall come to pass. *3

::::

*1 That is, sometimes the failure of winds causes the people to be alarmed at the prospect of a famine, and they turn to Allah to repent of their sins: sometimes they bring a lot of rain and the people turn to Allah in gratitude; and sometimes their blowing violently causes dread in the hearts and the people turn to AIlah from fear of destruction.

In these verses initially the order of rain-bringing winds has been stated, which is thus: first, winds start blowing in succession; then they assume the proportions of a storm; then they raise the clouds and spread them; then they split and separate them. After this, instead of making mention of the rainfall, it is said that the winds infuse the hearts with the remembrance of AIIah, as an excuse or as a warning.

That is, it is an occasion when either because of fear man is compelled to remember Allah, or else he confesses his errors and invokes AIIah to protect and save him from ruin and bless him with rain. If it has not rained for a long time, and the people are thirsty for rain, even the most hardened disbeliever sometimes begins to remember God when he. sees the winds blowing and the clouds advancing. The drought's being mild and severe makes the difference.
In case the drought is mild, the common man who is not far from AIIah, will remember Him, but others will offer scientific explanations, saying that there was no cause for anxiety: it did not rain because of such and such a cause and it would be weak-mindedness to start praying to God on such an ordinary thing.

However, if the drought is unusually prolonged, and the whole country is faced with a calamitous situation, even the confirmed disbelievers begin to remember God. If they feel shy to use their tongue, in their hearts they feel penitent on their wrongdoing and ingratitude and pray to God to cause rain throughout the country from the winds which are raising the clouds. This is infusion of God's remembrance in the hearts as an excuse.

As for its infusion as a warning, it happens when the wind develops into a cyclone and destroys settlement after settlement or it rains so heavily as to cause a deluge, In such a state even a confirmed atheist starts imploring God out of awe for Him, and then all scientific explanations of the cyclone or deluge evaporate from his mind.

Thus, after describing the blowing of winds in their succession to say that they infuse the hearts with Allah's remembrance as an excuse or as a warning, is meant to impress the truth that the system working in the world keeps on reminding man that everything on the earth has not been placed under his control but there is a Supreme Power above him, which rules his destiny. That Power is so supreme and mighty that it can use the elements for the sustenance and nourishment of man when it so wills and can use the same elements for his destruction when it so wills.

After this the same system of winds has been proffered as an argument to prove that the Resurrection which is being promised to man, must come to pass. Now, let us see how this system testifies to this truth.
Man generally is perplexed in the case of Resurrection and the Hereafter at two questions.

First: is the occurrence of Resurrection possible?
Second: what is its need and necessity?
And then being perplexed at these questions, he starts entertaining doubts whether it will at all occur or not, or whether it was only a figment of the imagination.

In this connection, the Qur'an has at some places reasoned out and proved its possibility, its necessity and occurrence from the system of the universe, and at others adopted another mode of reasoning: oaths have been sworn by some of the countless signs of God's Kingdom and it has been asserted that it shall surely come to pass.
This mode of reasoning contains arguments for its possibility as well as arguments for its necessity and arguments for its occurrence.

Here, adopting the same mode of reasoning only the system of the circulation of winds and rainfall has been presented as a sign of the truth that it is a regular system, which has been established by the design of an All-Wise, All-Mighty Sovereign; it is not a chance occurrence, as a result of which a system might have been generated in the atmosphere of the earth that vapours should arise from the seas, winds should carry them and gather them into clouds, then split and separate them into pieces and transport them to different parts of the earth and then should cause them to fall as rain. This system has not been devised accidentally by some blind and deaf Nature, but it is a well-considered and well-designed plan, which is functioning regularly according to a law.

That is why it never so happens that the heat of the sun should produce ice on the surface of the sea instead of vapours, but the sun always raises only vapours from the sea.

It never so happens that the monsoons should blow in the reverse order and suppress vapours into the sea but they always raise them up into the atmosphere.

It never so happens that the formation of clouds should cease, or the winds should stop to carry them to dry lands or the falling of rain on the earth should discontinue. The same law has been at work since millions and millions of years under which this system is functioning. Had it not been so our coming into existence on the earth and survival here would not be possible.
In this system onefinds a clear purpose and the working of regular law. One can clearly see that on the earth the life of man, animal and vegetation deeply relates to the winds and rainfall, and this arrangement testifies that water has been provided to bring animate life into existence and keep it alive precisely according to their requirements and a law.

This purpose and regularity is not found only in this aspect but in the entire system of the universe, and man's whole scientific progress is based on it.

Quote:

About every thing man tries to find out what is its purpose and on what principle it works Then as he goes on gaining insight into the purposes of the creation of different things and the principles on which they work, he goes on devising new and ever new methods of their use and making new inventions for the progress of his civilization.

Had there been no such concept in the mind of man naturally that the world is a meaningful world and everything in it is working on a principle, he would never have entertained the question about anything as to what was its purpose and how it could be put to use.

Now, when this world and everything in it has meaning, and if there is a law working in this world and in everything it contains, and if it has been functioning with the same purpose and regularity since millions and millions of years, then a stubborn person only could refuse to accept that an all-knowing, AllMighty God has made it, and about that God it would be foolish to assume that although He could make and cause it to function but cannot break it, and after breaking it, cannot reconstruct it in any other form if He so wills.
The concept about matter that it is imperishable was the chief support of the ignorant atheist of the past, but the progress of knowledge has proved it also false. Now it is an acknowledged scientific fact that matter can change into energy and energy into matter. Therefore, it is perfectly according to knowledge and reason that this material world will last only as long as the Living and Eternal God sustains it. As soon as He wills to change it into energy, He can change it by a simple Command and His one Command is enough to re-create it into any other material form and shape He wills.

This much then about the possibility of the Resurrection, which cannot now be rejected by any scientific and rational argument. As for the question that it must take place so that man is rewarded for his good works and punished for his evil deeds, the person who acknowledges man's moral responsibility and also believes that rewarding the good services and punishing the crimes is the necessary demand of this moral responsibility, cannot but admit that there must be the Hereafter.
There is no law or government in the world, which can punish every crime and reward every good act. To say that the prick of the conscience is a sufficient punishment for the culprit and the satisfaction of the conscience is sufficient reward for the doer of good is no more than meaningless philosophizing. The question is: How and when did the conscience of the person who killed an innocent man and then himself died in an accident immediately after it reprove him? And when did the conscience of the man who went to fight for the sake of truth and justice and fell a victim to a bomblast suddenly, have the satisfaction that he had laid down his life for a good cause?

Thus, the truth is that the pretences invented to avoid the belief in the Hereafter are all meaningless. Man's intellect wants, his nature requires, that there should be justice, but in the present life of the world it is not possible to have full and perfect justice. Justice can be had only in the Hereafter and only under the judgement and command of the All-Knowing, Omnipotent God. Denial of the necessity of the Hereafter is, in fact, denial of the necessity of justice.

Intellect can go only so far as to convince man that the Hereafter is possible and it should come about. As for the truth that it will surely come about, the "knowledge" of it can be obtained only through Revelation, and Revelation has given us the news that "that which you are being promised must happen".

We cannot attain this knowledge by intellectual reasoning; however, we can attain the certainty of its being true on the basis that the thing of which we are being informed by Revelation is both possible and necessary.

...to be continued Inshaa Allah.

Rejecting Islam for 23 Years Dad Died Muslim - Abdul Raheem Green

Azimax — Mon, 14 May 2012 05:24:45 GMT

For 23 years, since I became a Muslim, I�ve been inviting my father to Islam.

Abdur Raheem Green describes in this video his father's last days in hospital before he passed away.

Mr. Green was the ex-Director of Cairo Barclays Bank, and his son Abdur Raheem found Islam over 20 years ago, and is today a well-known figure among Muslim scholars and preachers in the UK.

He thought that his father would never become Muslim, but Mr. Green eventually converted to Islam only ten days before he died.

The Prophet (peace and blessings be upon him) said: �May his face be rubbed in the dust (may he be humiliated) the one who one of his parents reaches old age and he doesn�t enter paradise by serving them.�

In an incident, a man came to the Prophet enthusiastic to join the fight, the battle that was about to ensue, the man said to the Prophet: �I left my mother crying.� And the Prophet said to him: �Go back and don�t leave her, until you leave her laughing.�

Abdul Raheem Green then says "That is why I decided to spend some time here with my mother after the death of my father.

The death of my father is something I would like to share with you, and the remarkable story of how, just ten days before he died, he was blessed to take the Shahadah (the testimony of faith).

Allah Almighty told us to pass on the message and not converting anyone to Islam. Our duty is to convey the message, to explain to people the best way we can, guidance is in the Hands of Allah Almighty.

I have never thought that my father will take Shahadah. My father was an amazing father, he was an outstanding personality and no one can describe him as a bad person.

For 23 years, since I became a Muslim, I�ve been inviting my father to Islam. And I decided to give the best example I possibly could of how Islam should be, of how Islam should be lived, of how Islam teaches me to respect him as a parent. But I thought that my father was closed-minded towards Islam, so I didn�t have much hope that he would become a Muslim.

The Last Days in Portugal

My father had been ill for a couple of years, and my mom really thought that he wasn�t going to make it. As it happened, a few weeks ago when I came back from England I arrived in the hospital and went to see my dad. I looked at him and I thought that he could die tonight. So, I thought to myself, if I don�t say something I�m not going to forgive myself.

I know that I tried inviting him to Islam through so many means. But I thought that I have to make this one the last effort.

I had spent a long time thinking about what I could say. How could I say it? What was the right way to approach him? He was already very ill, so I didn�t want to distress him, I didn�t want to make him more upset.

To be honest I was afraid that he might say �No,� and reject my invitation. And I was even worried that if he did say the Shahadah and did enter into Islam, then he recovered and came home and became more arrogant about Islam; for me that was even scarier.

It is really a difficult thing. Any convert to Islam who has parents who are not yet Muslim they can relate exactly to this dilemma to this difficulty that I was going through. Never underestimate the power of duaa (supplication), because it was then when I was lost, I asked Allah to help me find something to say for my father. As he was lying there, I said to him: �Dad! I�ve got something really important to tell you; are you listening? My dad couldn�t really speak very well, so he nodded his head. Then I said: I�ve got something to say, if I don�t say it, I�m going to regret it.

And then I told him that �in the Day of Judgment, a man will come in front of Allah and this man have scores of evil deeds as far that he can see, and in each direction, and Allah will say to him, 'You have something that outweighs all of that.� And the man would say, �What is that my Lord?� Allah says �A written statement that you made: There is no God except Allah and Muhammad is His Messenger.��

He said, �Give me something easy to do.�I said, 'So dad, this is the key to Paradise, this is the success in the life to come, what do you think?'
And he nodded his head.

I said �Does that mean you want to say those words?�

And my dad said �Yes.�

He said the words with me; �There is no God but Allah, Muhammad is His messenger.�

I had to leave the hospital on that day, because it had some strict rules. I visited him the next day, and he didn�t remember anything. He wasn�t able to remember one thing from a day to another, even from an hour to another, but that wasn�t the end of it.

Three or four days before he died, my dad said: Help, help me.

I said �Dad what do you want me to do?�

He said �I don�t know!�

Then he said, �Give me something easy to do.�

I remembered the hadith of the Prophet: �There is something that is light on the tongue, and heavy on the scale.� So, I said �Dad if I was you, I would keep on repeating the shahadah over and over.�

And he said, �Yes, that�s what I want to do.�

And we spent half an hour going over and over with the Shahadah.

Then, I left for the UK, and there I heard my father had passed away...

May ALLAH grant Mr. Green a highest rank in Paradise and may he rest in the peace