Downloads Section - Books

The books in the downloads section have been icreased by the following:

Muhammad the Greatest
The Global Messenger
Forty Encounters with Beloved Prophet
The Guidance of Muhammad
The Search for the Truth
Decouvrez_l-Islam
Glossary of Islamic Terms
The Bible The Quran and Science
Fatawa Regarding Tobacco and Cigarette
Islam Is

Sunnah Way of Sleeping

1. Do miswaaq before going sleep.
2. Sleeping with wudhu is a Sunnah.
3. Shake your blanket three times after reciting so if there are any insects they will be removed.
4. Recite the sleeping DUA...Alla-humaBismika ah mootoo wa'ahya is a Sunnah.
5. Don't sleep on your stomack as it is the way of the people of HELL & Is not liked by Allah Azwajal.
6. Don't sleep on a roof which is not sealed up, all the way around.
7. Don't sleep after Asr Salah, as you are in danger of losing your intellect.
8. Keep your face to the direction of KAABA Sharif & sleep on your right side with your right hand on your cheek.
9. When you are about to go sleep think about the darkness & loneliness of the grave where one will be alone.
10. Do the zikar of Allah Azwajal & send blessings on the Prophet , think about the beauty of MADINA and fall asleep.
11. wHEN YOU FACE QIBLA SHARIF the Roza Mubarak of our sweet Prophet is more or less the same direction. Therefore when you face Qibla Sharif you autormatically face Madina Sharif.
12. Ala-Hazrat Imaan Ahmad Raza Khan Qadri says "Since t've known the direction of Baghdad Sharif, I have never spread my feet that way".
13. It is forbidden to have your feet in the direction of the Holy Qura'an & other religious books, try to keep the HOLY books in a high position.
14. DO NOT KEEP YOUR FEET IN THE DIRECTION OF SAINTS, SCHOLORS & THE fAMILY OF THE Prophet (Saed's).
15. To sleep in the afternoon is a Sunnah(Lying down for a short while is a Sunnah).
16. At night if you have a bad dream look on your left hand side and spit 3 times then read Aaoozoo Billa then turn on the other side (Right side) When you have a good dream you should do Hamd of Allah (Read Alhamdulilla).
17. WHENEVER YOU DO zikar OR read DAROOD SHARIF always have your knees bent, having your feet spread is makrooh.
18. As soon as you wake up you should say Allah Azwajal's Name.
19. You should try to wake up in the middle of the night at pray Thahajud Salah.
20. When you wake up you should wash your hands and clean your nose.
21. When you wake up it is a sunnah to use Miswaaq Sharif.
22. When you wake up you should fold your blanket otherwise the Shaiytaan will use it.
23. It isn't a good thing to sleep too much.

Downloads Section - Books

The books in the downloads section have been increased by the following book.
en_One_Hundred_famous_Hadith_Weak

Downloads Section - Softwares

A new software called Zakat Calculator has been added to the downloads section.

A True Story

This is a true story that one of my teachers told me. I will use the name X for the teacher. I, along with two of my friends, was very astonished.

Once, at the end of the month of Ramadhan, Mr. X went to a milad. There, the speaker gave a very instigating speech. At the end of his speech, the speaker asked the crowd that who would follow one of the sunnah of the Prophet (S) by keeping a beard. No one stood up to claim that he would do such a thing. The speaker asked them what kind of love was that that they could not even keep a beard for their Prophet (S). Suddenly, Mr. X had a strange feeling and he stood up. He promised that he would keep a beard.

So, the beard started growing. In the meanwhile, Mr. X had strange dreams. In one of the dreams, there were huge containers of juice. He was drinking from these containers and was saying, "O Allah! I am full so I don't want to drink any more." but a voice would say, "Keep on drinking. There is lot more for you."

Soon after, he developed a disease in which an insect eats away the hair and patches started appearing in his beard. After discussions with the doctor, he decided to shave his beard until the disease was cured as that was the only treatment.

After some time, there was no change. One of Mr. X's friends was going for Umrah. He asked Mr. X about a gift he should bring. Mr. X asked him to pray for him that Allah cures the disease. Before his friend came back, the hair started growing.

Inshallah, Mr. X intends to keep a beard soon.

Downloads Section

The books in the download section have been increased with the following:

The Answered Supplication
The Message of Islam
The Book of Zakah
Women in Islam
Muhammad ibn Abdul Wahhaab
The Book of Prayer
Beyond Mere Christianity C.S. Lewis and the Betrayal of Christianity

Fardh, Sunnah, Mustahabbat and Makruhat in Wudu

The compulsory actions or Fard in Wudu (Ablution) are as follows:

1. Washing the face from hair of the forehead to the lower portion of the chin; and across from one ear to the other
2. Washing both hands and arms upto the elbows
3. Performing the Masa’h (wiping with wet hands, one fourth of one’s head)
4. Washing both the feet upto the ankles

There are total 13 Sunnah actions in Ablution. These are:

1. Saying the Intention (Niyyah)
2. Reciting ‘Bismillah’
3. Washing the hands, three times, upto the wrists
4. Brushing teeth with a tooth-stick (Miswak)
5. Rinsing the mouth, thrice
6. Sniffing water into the nostrils, thrice,
7. Combing (doing Khilal) the beard with the fingers
8. Passing fingers of both hands, against each other, and also passing them through the toes (Khilal of fingers and toes)
9. Washing, each limb, three times
10. Performing the Masa’h once over the whole head
11. Performing the Masa’h of the two ear
12. Performing Ablution (Wudu) in proper order
13. Washing each part, one after the other, without pause, to ensure that no part dries up before the next step. (see topics on Mas’ha on Socks)

In addition to Fard and Sunnah there are some other desirable actions (Mustahabbat) in Wudu. These are:

1. To begin Ablution (Wudu) from the right side Some scholars regard this among the Masnun (Sunnah) acts. This is quite likely.
2. Performing ‘Masa’h’ of the nape.
3. Performing Ablution all by himself, without taking other’s help.
4. Facing Qiblah.
5. Performing Ablution while sitting at a clean and elevated place.

Some things that are not considered as desirable in Wudu are known as Makruhat. These are:

1. Performing Ablution at a dirty place
2. Blowing one’s nose with the right hand
3. Talking worldly affairs while performing Ablution
4. Performing Ablution in a manner contrary to Sunnah

Is Islam a deen or a religion?

A religion is a set of beliefs and practices, often centered upon specific supernatural and moral claims about reality, the cosmos, and human nature, and often codified as prayer, ritual, or religious law. Religion also encompasses ancestral or cultural traditions, writings, history, and mythology, as well as personal faith and religious experience. The term "religion" refers to both the personal practices related to communal faith and to group rituals and communication stemming from shared conviction.In the frame of European religious thought, religions present a common quality, the "hallmark of patriarchal religious thought": the division of the world in two comprehensive domains, one sacred, the other profane. Religion is often described as a communal system for the coherence of belief focusing on a system of thought, unseen being, person, or object, that is considered to be supernatural, sacred, divine, or of the highest truth. Moral codes, practices, values, institutions, tradition, rituals, and scriptures are often traditionally associated with the core belief, and these may have some overlap with concepts in secular philosophy. Religion is also often described as a "way of life" or a Life stance.The development of religion has taken many forms in various cultures. "Organized religion" generally refers to an organization of people supporting the exercise of some religion with a prescribed set of beliefs, often taking the form of a legal entity (see religion-supporting organization). Other religions believe in personal revelation. "Religion" is sometimes used interchangeably with "faith" or "belief system," but is more socially defined than that of personal convictions. Deen (Arabic: دين‎) is an Arabic word commonly translated as "religion", "way" or "path". Some, but not all, English-speaking Muslims do not accept the common-language translation of deen as "religion", seeing this as a human-made or ideological concept. They instead use the untranslated Arabic word to signify something above and beyond that concept, perhaps more approximating "faith" (or "way" or "path", as mentioned above), which cannot be translated to an exact equivalent, but only grasped through an understanding and application of Islamic principles. The argument is that Islam is a "Deen" which means it is not only a "religion" as the English word signifies, but it is a complete way of life. Thus, this post sums that Islam is not a religion but a deen, i.e. a complete code of life.

MUHAMMAD AL-MOHAISANY | EMOTIONALLY SUPERB | SURAT AL-HAQQAH

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Emotional Recitations by Sheikh Shuraim

Is it permissible to swear allegiance to a kaafir ruler?

Is it permissible to swear allegiance to a kaafir ruler?.

Praise be to Allaah.

Allegiance (bay’ah) is a pledge to obey. And it is a shar’i contract between the one who swears allegiance and the one to whom allegiance is sworn, namely the ruler or caliph.

Allegiance is sworn to a caliph after the decision makers (ahl al-hill wa’l-aqd) select him; they are the ones who meet the conditions of being trustworthy and of sound opinion.

In al-Mawsoo’ah al-Fiqhiyyah (9/274) it says:
Bay’ah or allegiance, as defined by Ibn Khuldoon in his Muqaddimah, means: a pledge to obey; it is as if the one who swears allegiance is promising his ruler that he will accept his authority with regard to his own affairs and the affairs of the Muslims, and he will not dispute with him with regard to any of that, and he will obey him in any duties that he assigns to him, whether at times of ease or at times of hardship. When they swore allegiance to a ruler and made this pledge, they would put their hands in his as confirmation of the pledge. That is akin to what the seller and purchaser do, so bay’ah or allegiance was accompanied by a handshake. End quote.

It also says (9/278):
The selection by the decision makers of the ruler and their swearing allegiance to him (bay’ah) is the basis of his taking that position. The decision makers (ahl al-hill wa’l-‘aqd) are the scholars and people of wisdom and high status, whose knowledge is accompanied by other essential conditions: trustworthiness, good character and wisdom. End quote.

Just as there are conditions that must be met by the decision makers, there are also conditions that must be met by the caliph to whom allegiance is sworn. Some of these conditions are the subject of scholarly disagreements, but on others there is consensus. Not one of the scholars disagreed with the condition that the ruler must be a Muslim, because what is implied by bay’ah (swearing allegiance) is the implementation of the laws of Allaah, carrying out of hadd punishments and guarding the borders of Islam, so how can a kaafir implement the laws of Allaah and do these things? Rather if the ruler is a Muslim and becomes a kaafir, he must be removed from office because of his kufr.

Ibn Hazm (may Allaah have mercy on him) said, discussing the conditions of leadership:
He should be a Muslim, because Allaah says (interpretation of the meaning): “And never will Allaah grant to the disbelievers a way (to triumph) over the believers” [al-Nisa’ 4:141]. Rulership is the greatest of such ways. And Allaah has enjoined us to put the people of the Book in their place and to take the jizyah from them. End quote.
Al-Fasl fi’l-Milal wa’l-Ahwa’ wa’l-Nihal (4/128).

Al-Nawawi (may Allaah have mercy on him) said:
Al-Qaadi said: The scholars are unanimously agreed that a kaafir should not be appointed as ruler, and that if the ruler becomes a kaafir, he must be deposed. End quote.
Sharh Muslim (12/229).

In al-Mawsoo’ah al-Fiqhiyyah (6/218) it says:
The fuqaha’ stipulated conditions for the ruler, on some of which there is consensus and concerning others there is a difference of opinion.

The conditions of rulership on which there is consensus are:
1 – Islam (i.e., the ruler should be a Muslim), because this is a condition of testimony being acceptable and guardianship being valid, which are much less serious issues than rulership. Allaah says (interpretation of the meaning): “And never will Allaah grant to the disbelievers a way (to triumph) over the believers” [al-Nisa’ 4:141]. And rulership, as Ibn al-Qayyim said, is the greatest of such ways. And he is to take care of the interests of the Muslims. End quote.
Based on this, it is not permissible to swear allegiance to a kaafir ruler, and if the ruler becomes a kaafir then he should be deposed, according to the conditions that are known to the scholars.

And Allaah knows best.

Islam Q&A

Is it permissible in Islamic sharee’ah for a woman to be a ruler?

Are women allowed to be rulers in the islamic shariah? (i would prefer evidence from the Qur'an).

Praise be to Allaah.

Firstly:
We appreciate our brother’s keenness to find out and follow the evidence from the Qur’aan, but there will not necessarily be evidence specifically from the Qur’aan for every issue. Rather the evidence for many rulings is to be found in the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him), not the Qur’aan. The Muslim has to follow the evidence of both the Qur’aan and Sunnah. Allaah says (interpretation of the meaning):
“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”
[al-Nisa’ 4:59]

Allaah has commanded us to obey Him and to obey His Messenger (peace and blessings of Allaah be upon him), and He has commanded us to refer matters of dispute to His Book and the Sunnah of His Messenger (peace and blessings of Allaah be upon him).
Allaah says (interpretation of the meaning):
“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allaah; verily, Allaah is Severe in punishment”
[al-Hashr 59:7]

Ibn Maajah (12) narrated from al-Miqdaam ibn Ma’di Yakrib that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Soon there will come a time when a man will be reclining on his pillow, and when one of my hadeeth is narrated to him, he will say, ‘The Book of Allaah is (sufficient) between us and you. Whatever it states is permissible we will take as permissible, and whatever it states is forbidden, we will take as forbidden.’ Verily, whatever the Messenger of Allaah (peace and blessings of Allaah be upon him) has forbidden is like that which Allaah has forbidden.”
Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 8186

Secondly:
The evidence from the Qur’aan and Sunnah indicates that it is not permissible for a woman to assume positions of senior public authority, such as the caliph (khaleefah), minister of state (wazeer or vizier) or judge (qaadi) and so on.
1 – Evidence from the Qur’aan:
Allaah says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means”
[al-Nisa 4:34]

Al-Qurtubi said:
The words “Men are the protectors and maintainers of women” mean that they spend on them and protect them, and also that they (men) are the rulers and governors, and the ones who go on military campaigns, and none of these are the role of women.
Tafseer al-Qurtubi, 5/168.

Ibn Katheer said:
It means the man is in charge of the woman; he is her leader, the ruler over her who disciplines her if she goes astray.
“because Allaah has made one of them to excel the other” means, because men are superior to woman, and a man is better than a woman. Hence Prophethood was given only to men, as is the role of caliph, because the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.”
Tafseer Ibn Katheer, 1/492.

2 –Evidence from the Sunnah:
It was narrated that Abu Bakrah said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) heard that the people of Persia had appointed the daughter of Chosroes as their queen, he said, “No people will ever prosper who appoint a woman in charge of them.”
Narrated by al-Bukhaari, 4163.
Al-Shawkaani said in Nayl al-Awtaar, 8/305:
This indicates that women are not qualified to rule, and it is not permissible for people to appoint them as rulers, because they must avoid that which will cause them not to prosper.
Al-Maawirdi said, in the context of his discussion of the position of wazeer:
It is not permissible for a woman to play this role, because the Prophet (peace and blessings of Allaah be upon him) said, “No people will prosper if they delegate their affairs to a woman.” And because these positions require wisdom and resolve, which women may be lacking in, and requires appearing in public to handle matters directly, which is haraam for them to do.
Al-Ahkaam al-Sultaaniyyah, p. 46.

Ibn Hazm (may Allaah have mercy on him) said, in the context of his discussion on the role of caliph:
There is no dispute that it is not permissible for a woman (to be caliph).
Al-Fasl fi’l-Milal wa’l-Nihal, 4/129.

In al-Mawsoo’ah al-Fiqhiyyah (21/270) it says:
The fuqaha’ are agreed that one of the conditions of the position of caliph is that the holder should be male. The leadership of a woman is not valid, because the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.” That is also so that he will be able to mix with men, to devote his time solely to dealing with affairs of state, and because this position involves handling very serious matters. The responsibility is great and this is a man’s role.

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him) was asked the following question:
What is the Islamic view on a woman being nominated as a candidate for the position of head of state, or head of a government, or a public ministry?
He replied:
It is not permissible to appoint or elect a woman as head of state. This is indicated by the Qur’aan, Sunnah and scholarly consensus. In the Qur’aan, Allaah says (interpretation of the meaning):
“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other…”
[al-Nisa 4:34]

The ruling in the verse is general and includes a man’s position of leadership in his family, and applies more so to his position of public leadership. This ruling is supported by the reason given in the verse itself, which is men’s intellectual superiority and better understanding etc, which are basic qualifications for leadership.

In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “No people will ever prosper who appoint a woman in charge of them.” Narrated by al-Bukhaari.
Undoubtedly this hadeeth indicates that it is haraam for a woman to take a position of public leadership, or to become the governor of a province or city, because all of that comes under the general meaning of the hadeeth, and the Prophet (peace and blessings of Allaah be upon him) said that those who appoint a woman as their leader will never prosper. Prospering means being successful and doing well.

The ummah unanimously agreed in practical terms at the time of the Rightly-Guided Caliphs and the imams of the first three generations, which the Prophet (peace and blessings of Allaah be upon him) testified were the best of generations, that women should not be appointed as governors or judges. There were women who were brilliant in religious knowledge, to whom scholars would refer concerning knowledge of Qur’aan, hadeeth and religious rulings, but no woman aspired to positions of public leadership during that time or any other position of that nature. The shar’i responsibilities of such positions cannot be carried out by women, because that involves travelling to the provinces, and mixing with the members of the ummah, and meeting with them, and leading the army sometimes in jihad, and negotiating with the enemy, and accepting oaths of allegiance from members of the ummah, and meeting with them, men and women, at times of war and peace, and so on. This is not appropriate for a woman, and it goes against the rulings of sharee’ah that are established to protect her and keep her safe from having to go out and mix in such a manner.

Rationally speaking, women should not be given positions of public office, because what is required of the one who is chosen for such a position is that he should a man of great resolve, determination, smartness, will power and good management skills. These characteristics are lacking in women because they have been created with weakness in their intellect and thinking, and with strong emotions, so electing them to such positions is not in the interests of the Muslims and does not help them to achieve greatness.

And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Majallat al-Mujtama’, issue no. 890.

And Allaah knows best.

Islam Q&A

Ruling on narcotic and intoxicating medicine

In the hospital we use medicine for post-operative pain and other kinds of pain that contain narcotic substances and other medicines that contain varying amounts of alcohol. Is there anything wrong with using them?

Praise be to Allaah.

There is nothing wrong with medicines which give a patient relief and reduce his pain before and after surgery, unless it is known that they contain a substance which causes intoxication in large amounts, in which case they should not be used, because the Prophet (peace and blessings of Allaah be upon him) said, “Whatever causes intoxication in large amounts, a little of it is haraam.” But if it does not cause intoxication, or large amounts of it would not cause intoxication, but it brings some relief and eases the pain, then there is nothing wrong with it.

Majmoo’ Fataawa li’l-Shaykh Ibn Baaz, 6/18

5 Important Qualities of "Aayatul Qursi”

1) RECITE AAYATUL QURSI AT THE TIME OF LEAVING THE HOUSE BECAUSE 70000 ANGELS PROTECT THIS PERSON FROM LEFT, RIGHT, FRONT AND BACK AND IF THAT PERSON DIES BEFORE RETURNING HE WILL GET 70 MARTYRS REWARD.

2) RECITE AAYATUL QURSI 40 TIMES EVERY DAY AT THE TIME OF SUNSET, PERSON WILL GET REWARD OF 40 HAJJ.

3) RECITE AAYATUL QURSI EVERY NIGHT AT BED, THIS CREATES ONE ANGEL WHO WILL GUARD THE PERSON TILL MORNING

4) RECITE AAYATULQURSI EVERY TIME AFTER DOING ABLUTION (WUZU) THIS WILL RAISE PERSON 40 TIMES IN RANK FROM EACH WORD.


5) RECITE AAYATUL QURSI EVERY TIME AFTER RETURNING HOME BECAUSE IT KEEPS AWAY POVERTY.

Does Salat Change Things?

They say that prayer changes things, but does it REALLY
change anything?

Oh yes! It really does!

Does prayer change your present situation or sudden circumstances?
No, not always, but it does change the way you look at those events.

Does prayer change your financial future?
No, not always, but it does change who you look to for meeting your daily needs.

Does prayer change shattered hearts or broken bodies?
No, not always, but it will change your source of strength and comfort.

Does prayer change your wants and desires?
No, not always, but it will change your wants into what God desires!

Does prayer change how you view the world?
No, not always, but it will change whose eyes you see the world through.

Does prayer change your regrets from the past?
No, not always, but it will change your hopes for the future!

Does prayer change the people around you?
No, not always, but it will change you~ the problem isn't always in others.

Does prayer change your life in ways you can't explain?
Oh, yes, always! And it will change you from the inside out

THOSE WHO DO NOT SAY THEIR PRAYERS OF :

FAJAR: the glow of their face is taken away.

ZOHAR: the blessing of their income is taken away.

ASAR: the strength of their body is taken away.

MAGHRIB: they are not benefited by their children.

ISHA: the peace of their sleep is taken away.

Kaabah in Ramadan

Two Rivers

Above shown Photos are of the two rivers flowing in southern part near Cape Town , South Africa.

These rivers flow together and there nature came to know in the starting of 20th century where as ALLAH (SWT)mentioned the nature of these two rivers in Holy Quran around 1400years Back.

These two river flow together and finally settle down in the Ocean,taste of one river is extremely sweet whereas the taste of another river is extremely opposite (that is bitter) but they never mix.There is nothing in between these rivers which stops them from mixing together but its is the will & order of ALLAH (SWT).

Kaabah 2007

Pray Your Prayers on Time

He remembered his grandmother's warning about praying on time:

'My son, you shouldn't leave prayer to this late time'.

His grandmother's age was 70 but, whenever she heard the Azhan, she got up like an arrow and performed Salat. He however could never win over his ego to get up and pray. Whatever he did, his Salat was always the last to be offered and he prayed it quickly to get it in on time.

Thinking of this, he got up and realized that there were only 15 minutes left before Salat-ul Isha. He quickly made Wudhu and performed Salat-ul Maghrib. While making Tasbih, he again remembered his grandmother and was embarrassed by how he had prayed.

His grandmother prayed with such tranquillity and peace.

He began making Doa and went down to make Sajdah and stayed like that for a while. He had been at work all day and was tired, very tired. He awoke abruptly to the sound of noise and shouting.

He was sweating profusely. He looked around. It was very crowded. Every direction he looked in was filled with people.

Some stood frozen looking around, some were running left and right and some were on their knees with their heads in their hands just waiting.

Pure fear and apprehension filled him as he realized where he was. His heart was about to burst.

It was the Day of Judgment.

When he was alive, he had heard many things about the questioning on the Day of Judgment, but that seemed so long ago. Could this be something his mind made up? No, the wait and the fear were so great that he could not have imagined this.

The interrogation was still going on.

He began moving frantically from people to people to ask if his name had been called. No one could answer him. All of a sudden his name was called and the crowd split into two and made a passageway for him.

Two angels grabbed his arms and led him forward. He walked with unknowing eyes through the crowd. The angels brought him to the center and left him there.

His head was bent down and his whole life was passing in front of his eyes like a movie. He opened his eyes but saw only another world. The people were all helping others. He saw his father running from one lecture to the other, spending his wealth in the way of Islam. His mother invited guests to their house and one table was being set while the other was being cleared.

He pleaded his case, 'I too was always on this path. I helped others. I spread the word of Allah. I performed my Salat. I fasted in the month of Ramadhan.'

'Whatever Allah ordered us to do, I did.'

'Whatever he ordered us not to do, I did not.'

He began to cry and think about how much he loved Allah. He knew that whatever he had done in life would be less than what Allah deserved and his only protector was Allah He was sweating like never before and was shaking all over. His eyes were fixed on the scale, waiting for the final decision. At last, the decision was made.

The two angels with sheets of paper in their hands, turned to the crowd.

His legs felt like they were going to collapse. He closed his eyes as they began
To read the names of those people who were to enter Jahannam.

His name was read first.

He fell on his knees and yelled that this couldn't be, 'How could I go to Jahannam? I served others all my life, I spread the word of Allah to others.'
His eyes had become blurry and he was shaking with sweat.

The two angels took him by the arms.

As his feet dragged, they went through the crowd and advanced toward the blazing flames of Jahannam. He was yelling and wondered if there was any person who was going to help him. He was yelling of all the good deeds he had done, how he had helped his father, his fasts, prayers, the Noble Qur'an that he read, he was asking if none of them would help him.

The Jahannam angels continued to drag him.

They had gotten closer to the Hellfire.

He looked back and these were his last pleas. Had not Rasulullah [SAW] said, 'How clean would a person be who bathes in a river five times a day, so too does the Salah performed five times cleanse someone of their sins?'

He began yelling, 'My prayers? My prayers? My prayers?'

The two angels did not stop, and they came to the edge of the abyss of Jahannam.

The flames of the fire were burning his face.

He looked back one last time, but his eyes were dry of hope and he had nothing left in him. One of the angels pushed him in.

He found himself in the air and falling towards the flames.

He had just fallen five or six feet when a hand grabbed him by the arm and pulled him back.

He lifted his head and saw an old man with a long white beard.

He wiped some dust off himself and asked him, 'Who are you?'

The old man replied, 'I am your prayers.'

'Why are you so late?! I was almost in the Fire! You rescued me at the last minute before I fell in.'

The old man smiled and shook his head, 'You always performed me at the last minute, did you forget?'

At that instant, he blinked and lifted his head from Sajdah. He was in a sweat. He listened to the voices coming from outside.

He heard the Adhan for Salat-ul Isha.

He got up quickly and went to perform Wudhu.

Maybe, you can help someone open their eyes.

And who knows?

Maybe, this is a good deed that can help you during The Day of Judgment. (INSHA-ALLAH)

Inside of Kabah (Slideshow)

Inside Kaabah

(Maybe) angels in Makkah

Khilafah versus Democracy

Khilafah and Democracy are very similar. However, people mistake khilafah to be like democracy. The real thing is that democracy is a copy of khilafah. The difference between khilafah and democracy is that shariah is the constitution of a khilafat but the elected people make a constitution by themselves.