The Arrival of Al Dajjal is very very near

 سم الله الرحمن الرحيم Bismillahir Rahmanir Raheem "In the Name of God, the Compassionate, the Merciful" Assalamu - Alaikum, Soldiers of Fajr - meaning - the people who wake up for morning prayer. ASSALAMU-WA-ALAYKUM-WA-RAHMATULAHI-WABARAKATU "May the peace of Allah be upon you, and His mercy and blessings" The Arrival of Al Dajjal is very very near There are so many signs appeared this year to show that Aldajjaal is near to come .One of them is the demonstrations in the Arab countries and the unjustified killing of people(الهرج والمرج) which is a very strong sign for the beginning of ADajjaal appearance. so get ready you and your familly .Prophet Mohammad told us to get ready for him by Surat Al-kahf. The benefits of Surat AlKahf1-It is good to read it every Friday so that it gives you light to the next week . 2- ( memorize the first ten ayat of Alkahaf ) this will protect you from (AlDajjaal ) who comes and seduces people and makes them think he is Allah. 3-Protect you from money , knowledge ,power and religion seduction . { ٱلْحَمْدُ لِلَّهِ ٱلَّذِي أَنْزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجَا ** Praise — which is the attribution [to a person] of that which is beautiful — is established [as something that], belongs to God [alone], exalted be He. Now, is the intention here to point this out for the purpose of believing in it, or to praise [God] thereby, or both? All are possibilities, the most profitable of which is [to understand] the third [as being the intention behind this statement]; Who has revealed to His servant, Muhammad (s), the Book, the Qur’ān, and has not allowed for it, that is, [He has not allowed that there be] in it, any crookedness, [any] variance or contradiction (the [last] sentence [wa-lam yaj‘al lahu ‘iwajan] is a circumstantial qualifier referring to al-kitāb, ‘the Book’); { قَيِّماً لِّيُنْذِرَ بَأْساً شَدِيداً مِّن لَّدُنْهُ وَيُبَشِّرَ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّالِحَاتِ أَنَّ لَهُمْ أَجْراً حَسَناً ** [a Book] upright, (qayyiman is a second circumstantial qualifier for [added] emphasis) to warn of, to make, by this Book, the disbelievers fear, severe chastisement from Him, from God, and to bring to the believers who perform righteous deeds the good tidings that theirs will be a fair reward, { مَّاكِثِينَ فِيهِ أَبَداً ** wherein they will abide forever, and this [reward] is Paradise; { وَيُنْذِرَ ٱلَّذِينَ قَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَداً ** and to warn those, from among the disbelievers, who say, ‘God has taken a son’. { مَّا لَهُمْ بِهِ مِنْ عِلْمٍ وَلاَ لآبَائِهِمْ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ إِن يَقُولُونَ إِلاَّ كَذِباً ** They do not have, in this, in this saying, any knowledge, nor did their fathers, before them, who [also] used to say this. Dreadful, grave, is the word that comes out of their mouths (kalimatan, ‘word’, is for specification and it explains the unidentified [feminine] person [of the verb, kaburat, ‘dreadful’]; and that which is the object of censure has been omitted, and that is their above-mentioned saying [that God has taken a son]). They speak nothing, thereby, but, an utterance of, lies. { فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَىٰ آثَارِهِمْ إِن لَّمْ يُؤْمِنُواْ بِهَـٰذَا ٱلْحَدِيثِ أَسَفاً ** Yet it may be that you will consume, destroy, yourself in their wake — following [your being with] them, that is, after they have left you — if they should not believe in this discourse, [in this] Qur’ān, out of grief, out of rage and anguish on your part, because of your eagerness that they believe (asafan, ‘out of grief’, is in the accusative because it functions as an object denoting reason). { إِنَّا جَعَلْنَا مَا عَلَى ٱلأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُم أَحْسَنُ عَمَلاً ** Truly We have made all that is on the earth, in the way of animals, plants, trees, rivers and so on, as an adornment for it, that We may try them, that We may test mankind observing thereby, which of them is best in conduct, therein, that is, [to see which of them] is the most abstemious of it. { وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيداً جُرُزاً ** And indeed We shall turn all that is therein into barren shreds, that produce no plants. { أَمْ حَسِبْتَ أَنَّ أَصْحَابَ ٱلْكَهْفِ وَٱلرَّقِيمِ كَانُواْ مِنْ آيَاتِنَا عَجَباً ** Or did you think, did you suppose, that the Companions of the Cave, the cavern in the mountain, and the Inscription, the tablet wherein their names and lineages had been inscribed — the Prophet (s) had been asked about their tale — were, with regard to their tale, a [unique] marvel from among, the entirety [of], Our signs? (‘ajaban, ‘a marvel’ is the predicate of [the defective verb] kāna [sc. kānū], the preceding [min āyātinā, ‘from among Our signs’] being a circumstantial qualifier). In other words, [did you suppose] that they were a marvel exclusively from among all [Our] other signs, or that they were the most marvellous among them? Not so. { إِذْ أَوَى ٱلْفِتْيَةُ إِلَى ٱلْكَهْفِ فَقَالُواْ رَبَّنَآ آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّىءْ لَنَا مِنْ أَمْرِنَا رَشَداً ** Mention, when the youths took refuge in the Cave (fitya, ‘youths’, is the plural of fatā, and denotes a mature young man) fearing for their faith from their disbelieving people, they said, ‘Our Lord! Give us mercy from Yourself and remedy for us our affair through rectitude’, [through Your] guidance. May Allah be with us

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