Auliya Allah ki Sifaat | 8 Qeemti Anmol Batain | اولیاء اللہ کی ۵ صفات | ۸ انمول اور قیمتی باتیں

 

Gunah kerny main 10 Ayoob | ایک گناہ کرنے مین ۱۰ طرح کے عیب ہین

 

Hazrat Musa (A.S) K Sahefa say 6 Nasehtain

 

Jannati Aur Jahanumi Khawateen

 

Rehmat-e-Elahi Say Mehroom Wali Aadtain

 

Lanat

 

Jummah K Din K Aamaal |

 

Names of Kalma - Kalmy k naam

 

Dunia K Fitno Say Bachao

 

Khawateen Say Bait Ka Tarika

 

What's​ the size of God? Excellent reading

A boy asked the father: What’s the size of God?

Then the father looked up to the sky and seeing an airplane asked the son: What’s the size of that airplane?

The boy answered: It’s very small. I can barely see it.

So the father took him to the airport and as they approached an airplane he asked: And now, what is the size of this one?

The boy answered: Wow daddy, this is huge!

Then the father told him: God, is like this, His size depends on the distance between you and Him.

The closer you are to Him, the greater He will be in your life!

Kitab say Inkar

Allaah Ta`ala is one

Allaah Ta`ala is one, He has no partner. It is stated in the Qur`aan Majeed (Say –O Muhammad (sallAllaahu alayhi wasallam)! He is Allaah The One.). This is a proof on the Oneness of Allaah Ta`ala which is mentioned in the Qur`aan Majeed. “If there was for the heavens and the earth another deity but Allaah the two of them would be destroyed.” An explanation for this is, Ibaadat (worship) is a term attributed to total and complete subservience – and total subservience can only be before such a Being who is perfect in Being and Attributes. We call such a Being Allaah. It is absolutely imperative that the Being of Allaah Ta`ala is free and pure from all types of flaws and deficiencies. He is not deficient in any particular aspect nor superfluous, nor helpless, nor overwhelmed, nor suppressed by anyone, and none can hinder His operations. Now if we assume that if there were two deities for the heavens and the earth then both of them should be of this nature (as explained in the previous lines). It should now be seen whether in the creation of the universe, from top to bottom, there was complete amity between the two of them or if there was an occasional difference of opinion. There are two possibilities in the event of amity – either the work could not be accomplished by one alone hence it was completed by the two of them together. In this case it is obvious that neither one of the two of them have complete power and ability. If either one of them was able to execute the whole task on his own then the need for the second would be superfluous, whereas the belief in the existence of a deity necessitates that not an atom in the universe is able to function without His active involvement and power. If we assume that was a difference of opinion between the two deities then it is obvious that the end result can only be the decision of one. This would mean that the other was overpowered and therefore cannot be called a deity. Or both are completely equal in power and strength where they are able to match each other. In this case— Allaah forbid – firstly, amidst this tug-o-war between the deities nothing could have come into existence in the first place or had anything come into existence it would be destroyed and annihilated in this struggle. The result of this would be that if there were two deities for the heaven and the earth, then the present system would never be able to function so flawlessly and one of the two deities would end up being superfluous, deficient and helpless. Since this has been established that Allaah Ta`ala has no partners then it follows that He has no son or daughter as well. The reason being that children are of the same species as their father. Even though Zaid may not be identical to his father, they do nonetheless share the common quality of being humans. Similarly, if Allaah Ta`ala had a son then he would also be a partner to the qualities of deity. He would also be a deity like Allaah Ta`ala. For this reason Allaah Ta`ala says: (“He is pure from that He has children”).

THE MUFSIDAT OR THE THINGS WHICH INVALIDATE (BREAK) THE I'TIKAF

Only Wajib and Masnoon I'tikaf are rendered invalid. Nafl I'tikaf is not rendered void by any act. It is merely ended by engaging in an act which is not permitted for the Mu'takif.
Unnecessarily leaving the Musjid for even a minute whether intentionally, unintentionally or under compulsion, will invalidate the I'tikaf.

VALID REASONS FOR LEAVING THE MUSJID AND WHICH WILL NOT BREAK THE I'TIKAF

It is permissible to leave the Musjid for the following acts of need:

(1) To answer the call of nature - to go to the toilet.
(2) To pass wind.
(3) To take an obligatory bath.
(4) To make wudhu.

THE VENUE FOR I'TIKAF

(1) For men, I'tikaf is valid in only a Musjid in which Athan and Iqamah are proclaimed for the five daily Salat. In otherwords it has to be a Musjid in which the five daily Salat are performed with Jama't.
(2) Females can observe I'tikaf in a place in their homes, set aside for Salat or specially cordoned off for the purpose of I'tikaf.
(3) It is not permissible for women to come to the Musjid to observe I'tikaf or to perform Salat or to listen to lectures.

SUNNATUL MUAK-KADAH ITIKAF

I'tikaf of the last ten days of Ramadhan is the only Masnoon I'tikaf. This Masnoon I'tikaf is Sunnatul Muak-kadah alal Kifayah. If a few or even just one person observes this I'tikaf in a particular area/neighbourhood, the duty will be discharged on behalf of the entire community of that locality. On the otherhand, if no one observes this I'tikaf

NATHR I'TIKAF

(1) I'tikaf of Nathr is an I'tikaf undertaken as a result of a vow made to Allah Ta'ala.
(2) The validity of Nathr I'tikaf requires the verbal expression of the Niyyat or intention. It is, therefore, essential to verbally say, for example:
"I am undertaking (or making) I'tikaf for Allah Ta'ala for three days",,
or any other similar statement in which it is declared that I'tikaf has been undertaken or is presently being undertaken. The expression of an intention should not relate to the future, e.g. "It is my intention to perform I'tikaf", etc.

I'TIKAF

(1) I'tikaf means to stay in the Musjid with the niyyat of I'tikaf for the sake of Allah Ta'ala. The purpose of such stay in the Musjid is ibadat and to gain proximity to Allah Ta'ala.

THE TYPES OF I'TIKAF
There are three types of I'tikaf: Wajib, Sunnatul Muakkadah and Nafl.

WAJIB I'TIKAF
An I'tikaf of Nathr and a Qadha I'tikaf are Wajib (compulsory) I'ltikaf.

MASAIL PERTAINING TO SAUM

(1)  Indulgence in futile acts, nonsensical and idle conversation are also negatory of the benefits of Saum.
(2) Fasting acts as a protecting shield for the Sa-im (fasting person) as long as he does not destroy his Saum with sin.
(3) Among the sins which destroy the benefits of Saum, the worst is Gheebat (to speak ill of others in their absence),