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Posted: 20 May 2016 at 1:43am

https://www.youtube.com/watch?v=odx9JVJrb8A

https://www.youtube.com/watch?v=pmbn5FhCCm8

https://www.youtube.com/watch?v=OIr-EkOY_us

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Posted: 24 May 2016 at 1:37am

qibla change

There are more than 1.5 billion Muslims in the world, and each time they pray, they turn their faces in one direction, towards Mecca. The Islamic term for this direction is qibla. When a Muslim prepares to pray, no matter where he is, he turns towards the qibla, the direction of the Kaba. The Kaba is a small cube shaped building in the courtyard of the mosque known as Masjid Al Haram, in the city of Mecca, in the country of Saudi Arabia.

�For every nation there is a direction to which they face (in their prayers). So hasten towards all that is good. Wheresoever you may be, God will bring you together (on the Day of Resurrection). Truly, God is Able to do all things. And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Mecca), that is indeed the truth from your Lord. And God is not unaware of what you do.� (Quran 2:148-149)

Muslims do not worship the Kaba, or its contents, it is simply a focal point. Muslims worship One God, the Most Merciful, and the Most Wise. God decreed that when Muslims pray they all face one direction. It is a sign of unity that encapsulates the unity embedded in the religion of Islam.

The Arabic word for prayer is salah and it demotes a connection between the believer and God; when all believers face the same direction it adds an extra dimension to the connection. The prayer connects the believers to God and the qibla connects the believers to one another. It has been said that if one could observe all the Muslims at prayer we would be able to see lines of worshippers bowing and prostrating like the petals of a flower opening and closing in unison.

The qibla was not always oriented towards Mecca. The first Muslims prayed towards the al Aqsa Mosque in Jerusalem. Around sixteen months after Prophet Muhammad and his followers migrated from Mecca to the city of Medina, the qibla was changed to the Kaba. According to accounts by Prophet Muhammad's companions, the change happened very suddenly. During the noon prayer, Prophet Muhammad, may the mercy and blessings of God be upon him, received a revelation from God instructing him to, "Turn your face towards the Masjid al Haram".

�Thus, we have made you real believers in Islamic Monotheism, true followers of Prophet Muhammad and his legal ways, a just nation, witnesses over mankind and the Messenger a witness over you. And We made the Qibla (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger from those who would turn on their heels (i.e. disobey the Messenger). Indeed, it was great (heavy) except for those whom God guided. And God would never make your prayers to be lost (i.e. your prayers offered towards Jerusalem). Truly, God is full of kindness, the Most Merciful towards humankind.�

�Verily! We have seen the turning of your (Muhammad) face towards the heaven. Surely, We shall turn you to a Qibla (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Mecca). And wheresoever you people are, turn your faces (in prayer) in that direction...� (Quran 2:143-144)

Changing the direction of prayer establishes Mecca as the fixed central point for worship. It establishes a common sense or purpose.

Throughout the centuries, mathematicians and astronomers have established correct ways to determine the qibla (direction) from any point on the earth�s surface. There are two precise moments each year when the sun is directly above the Kaba, thus the direction of shadows in any sunlit place will point away from the qibla. There are also two moments per year when the sun is directly over the exact opposite position of the Kaba, thus pointing towards the qibla.

It is important the Muslims make every effort to face the right direction when praying; however, slight deviations do not invalidate a person�s prayer. Prophet Muhammad said, �What is between the east and the west is qibla�.[1] Nowadays it is easy to locate the qibla. It is a simple matter to look at a map and draw a line between your location and the city of Mecca. Compasses and computer programs that locate the qibla are readily available and most mosques throughout the world have a niche in the wall to indicate the qibla.

Islam is a religion of unity. Muslims are united by their belief in One God. They are one brotherhood united in the language and ritual of prayer and united by the direction of their worship. The qibla is not only about degrees of latitude or longitude it is about unity. It is about humankind united in the worship of the One God, Creator, and Sustainer of the universe.

Change Of Qibla From Jerusalem To Kaaba By Nouman Ali

https://www.youtube.com/watch?v=TfeSLuLMeAo

The Story of change of Qibla | Islamic Landmark | Establishment of new Ummah | Nouman Ali Khan

https://www.youtube.com/watch?v=Tk4Dnecx8Ow
Concept of Aqeeda e Risalat in the light of Incident of Change of Qibla by Tahir ul Qadri

Khan https://www.youtube.com/watch?v=v67R8quJvP8

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Posted: 28 May 2016 at 1:04am

Purity of Intention in the Religious Realm
As mentioned earlier, this hadeeth sets the first principle for one�s deeds to be accepted by God, which is that they should be done purely for God. In regards to those deeds which have been commanded as a form of religious devotion, known as worship, one must do them for God Alone, for it is God who commanded the service or deed to be done and loves it. These deeds include the likes of prayer, (Salah), Fasting, the offering of the Compulsory Charity (Zakah), the performance of the Lesser or Grater Pilgrimage to Mecca (Umrah and Hajj), and all other service which have been ordained in the religion. Even though the deeds may appear outwardly, as in this hadeeth, to be one accepted, of pivotal importance is the intention which the person has when performing them.

A person who directs any of these or other religious service to other deities other than or alongside God will never be accepted, and one who commits this heresy is deemed as committing the greatest sin against God, polytheism: to associate others with God in those things which are specific to Him. Islam is a religion which believes and practices true and strict monotheism. This monotheism not only entails that that there is only One Sole God and Creator, but also that this God has the right that all worship and acts of deed be done solely for His sake and none else. This concept is once which God ordered all His Prophets to preach, as He says in the Quran:
�And they were not commanded except that they should worship God, keeping the religion pure for Him, and worship none but Him Alone, and establish the Prayer and offer the Compulsory Charity, and that is the upright religion.� (Quran 98:5)

Here we see that even though a person may seem to be performing acts of devotion and worship to God outwardly, if they associate any other being in this worship, whether they be angels, prophets, or righteous people, then this deed is not accepted by God. Moreover, they fall in to the great sin of polytheism.
Another aspect of this purity of intention is that a person should never seek any worldly gains through religious service and acts of worship, even if that worldly gain be something permissible. In the hadeeth mentioned above, the second person did not perform this religious obligation of migration for other deities besides or alongside God, nor did he intend something intrinsically evil. Rather his intention was something deemed permissible in the religion. Still, however, the act was not accepted by God, and the person may or may not have received what he intended from this worldly life. Thus, if a person seeks any permissible worldly gain though an action, the reward of the deed diminishes.

If a person desires something deemed as impermissible by Islam from religious service and worship, this is considered as a sin. Islam is a religion which encourages humbleness and selflessness, reprimanding those who seek praise of others and status in this worldly life. Thus, if one seeks the praise of others through religious service and worship, not only is it not accepted by God, but the person is deemed liable for punishment in the afterlife. The Prophet mentioned the first people to be sentenced to the Hellfire in the afterlife, and from them is the following:
�A person learned [religious] knowledge and taught it [to others], as well as reciting the Quran. He will be brought [to the presence of God], and God will mention to him all the favors he granted him, and he recognized them. God will ask him, �What did you do with them?�
He will answer, �I learned [religious] knowledge and taught it [to others], and I recited the Quran purely for Your sake.�
God will say, �You have lied! Rather you learned [religious] knowledge to be called a scholar, and you recited the Quran to be called a recitor, and it was said of you!� Then it was commanded [to punish] him. So he was dragged on his face and he was thrown into the Fire.� (an-Nasa�i)
اذا ذهبت للمعبد وصليت للاصنام هل يستجيب دعائي ام لا؟ - د ذاكر نايك Dr ZakirNaik YouTube

https://www.youtube.com/watch?v=hqE4VWl7_vI

الصورة السلبية عن المسلمين في السيناريو العالمي .. ما سببها ؟ || محاضرات د.ذاكر بالعربية

https://www.youtube.com/watch?v=wBwWKUavAQU

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Posted: 14 July 2016 at 1:18am

Purity of Intention in the Mundane Realm
Since the wording of the hadeeth discussed in Part One is general, it is understood that a person may even be rewarded for their everyday normal activity which they perform, as long as their intention is correct and that act is not prohibited by the religion. The religion of Islam has encouraged and sometimes even placed the obligation upon humans of specific manners and mores in regards to life outside worship.

It has legislated various methods in performing every day activities, from sleeping to eating. If a person performs the various activities in conformity to its legislation, they will be rewarded for it.
This aspect of intention allows one�s entire life to become an act of worship, as long as the objective of that life is the pleasure of God, Whose pleasure is achieved by doing good and refraining from evil. A person can turn everyday activities into acts of worship by purifying his or her intention and sincerely seeking God�s pleasure through these activities.

God�s Messenger, may the mercy and blessings of God be upon him, said:
�Helping a person or his belongings onto his mount is an act of charity. A good word is charity. Every step taken on the way to performing prayers is charity. Removing an obstacle from the road is charity.� (Saheeh Al-Bukhari)
Earning a living can be rewarded as well. The Companions saw a man and were astonished by his hard work and industry. They lamented: �If he were only doing this much work for the sake of God��
God�s Messenger replied:
�If he is working to support his small children, then it is for the sake of God. If he is working to support his elderly parents, then it is for the sake of God. If he is working to occupy himself and keep his desires in check, then it is for the sake of God. If, on the other hand, he is doing so to show off and earn fame, then he is working for the sake of Satan.� (al-Mundhiri, as-Suyuti)

One may gain reward even for the most natural acts, if of course they are accompanied by the proper intention: God�s Messenger said:
�When one of you sleeps with his wife, it is an act of charity.� (Saheeh Muslim)
The same can be said for eating, sleeping, and working as well as traits of good character, such as truthfulness, honesty, generosity, courage, and humbleness. These can become worship through sincere intention and deliberate obedience to God.
In order for these otherwise mundane actions to be deserving of divine reward, the following conditions must be met:
A. The action must be lawful in and of itself. If the action is something prohibited, its perpetrator deserves punishment. God�s Messenger said:
�God is pure and good, and He accepts only what is pure and good.� (Saheeh Muslim)
B. The dictates of Islamic Law must be completely observed.

Deception, oppression, and iniquity must be avoided. God�s Messenger said:
�He who deceives us is not one of us.� (Saheeh Muslim)
C. The activity should not keep the person from performing his or her religious obligations. God says:
�O you who believe, do not let your wealth and children distract you from the remembrance of God�� (Quran 63:9)
From this discussion, we can see the greatness of this hadeeth and how important it is in forming the concept of the acceptability of deeds and reward from God. We also see from this hadeeth that the concept of worship and service in Islam is not limited to performing certain legislated ritual acts, but rather encompasses the whole life of the Muslim, making him a true slave to God.

ماذا سيحدث لغير المسلمين الذين لم يتعرفوا على الإسلام ؟ || محاضرات د. ذاكر بالعربية

https://www.youtube.com/watch?v=PxPiCJocXyg
ما السؤال الذي سأله شاب هندوسي للشيخ ذاكر؟وبمارد؟شاهد
https://www.youtube.com/watch?v=XRot2LrvG9Q

Yusha Evans: From Christianity to Islam | How I came to Islam | SUMSA Islamic awareness week 2010 youtube

https://www.youtube.com/watch?v=mYy2sXlYp9s

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Posted: 18 July 2016 at 12:51am

There are many Prophetic narrations which clarify the days that are desirable for a Muslim to fast; they are as follows:

Six days from the month of Shawwaal: Abu Ayyoob Al �Ansaari may Allaah be pleased with him narrated that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: �He who fasts Ramadan and follows it with six days of Shawwaal, this is as if he fasted for the whole year.� [Ahmad, Abu Daawood and At-Tirmithi]

Three days of every month: Abu Hurayrah and Abu Tharr may Allaah be pleased with them said: �TheProphet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) advised us never to quit (praying) the two Rak'ahs of Ad-Dhuha, and the Witr (prayer) before going to bed (at night); and to fast three days of every month. It is desirable if these days are the thirteenth, fourteenth and fifteenth days (of each lunar month).� [Muslim]

الرد على ادعاء تأليف القرآن من اجل ارباح مادية - ذاكر نايك Zakir Naik

https://www.youtube.com/watch?v=J0tbnarkhB8

لماذا يطلب المسلمون مني اعتناق الاسلام؟ - ذاكر نايك Zakir Naik

https://www.youtube.com/watch?v=M9WjsxARlGo#t=90.907665

عبدالله كريشان - الشيخ الدكتور ذاكر نايك ودعوة غير المسلمين للإسلام

https://www.youtube.com/watch?v=TXqWYVAdUUo

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Posted: 25 July 2016 at 12:29am

Hadhrat Abdullah ibn Umar (Radiyallahu anhu) narrates that the Holy Prophet (صلى الله عليه وسلم) said:
�The person who is invited amongst you by his brother should accept the invitation whether it is a wedding invitation or anything similar to it.� [Muslim]

Hadhrat Jabir ibn Abdullah (Radiallahu anhu) narrates that the Holy Prophet (صلى الله عليه وسلم) said:
�If anyone of you is invited to partake of meals, he should at least accept the invitation. Thereafter he may partake of it if he desires or he may totally abstain from it.� [Muslim]

Hadhrat Abu Hurairah (Radiallahu anhu) narrates that the Holy Prophet (صلى الله عليه وسلم) said:
�If anyone of you is invited for meals, he should accept the invitation. If he is fasting, he should make Duaa (of goodness and blessing) for the person who has invited (some maintain that he should set out and perform salaah at the host�s house), and if he is not fasting he should partake of the meal.� [Muslim]

No excuse will be entertained in declining an invitation. However, if wine and other intoxicants are provided at the invitation or food will be eaten out of gold and silver utensils or there is a fear of any other evil, one should on no account accept the invitation.

If uninvited people accompany one who is invited, he should firstly seek the host�s consent so that he is not annoyed and disheartened (by the arrival of an uninvited guest).

Hadhrat Abu Masood Badri (Radiallahu anhu) narrates: A certain person invited the Holy Prophet صلى الله عليه وسلم over for meals. Including the Prophet صلى الله عليه وسلم, food was prepared for 5 people. On the way to the invitation, a sixth person joined them. When the group arrived at the door of the host, the Holy Prophet صلى الله عليه وسلم said:
�This person has also joined us. if you wish to, you may permit him or else he will return.�
He (the host) said:
�O Prophet of Allah صلى الله عليه وسلم, I don�t mind him partaking of the meal.� [Muslim]

Hadhrat Abdullah ibn Masood (Radiallahu anhu) says that the Holy Prophet (صلى الله عليه وسلم) said:
�Accept the invitation of he who invites you. Avoid declining a gift and refrain from annoying the Muslims.� [Muslim]

https://www.youtube.com/watch?v=uiZfSvlJBCs

https://www.youtube.com/watch?v=Cd08KIqkrZw

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Posted: 28 July 2016 at 10:23pm

Hadhrat Thawbaan (R.A.) narrates that the Prophet (صلى الله عليه وسلم) said: �The one who observes salaah on the deceased receives the reward of one Qeerat whilst he who takes part in the burial as well will be entitled to two Qeerats and each Qeerat is equivalent to Mount Uhad.� [Muslim]

This means that one should accompany the deceased up to his grave. On this he will be granted entry into paradise together with a reward of 2 Qeerats.

Therefore he who wishes to proceed with the Janazah should wait until the end of the burial so that he may earn the reward of two Qeerats. Together with this, the greater the number of people attending the Namaaz, the more beneficial it is for the deceased.

Hadhrat Ayesha (R.A.) narrates that the Prophet (صلى الله عليه وسلم) said: �There is no mayyit (deceased) upon whom a group of one hundred Muslims perform the Janazah Salaah and intercede in his favour but the intercession will be accepted.� [Muslim]

https://www.youtube.com/watch?v=XEVnY01kf-Y

https://www.youtube.com/watch?v=0ZCIK8hRPh4

https://www.youtube.com/watch?v=DFxJLCHX5xc

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