Transcend the value of metaphor as it illuminates the path not the final goal
As I walked through the valley of the shadow of death
The wind howled warm against my neck
I feel fright as the shadows closed in
The hairs on my neck grew tall and thin
They too quaked in their roots
Along with me in my designer shoes
And that is when I had to choose
Who was my friend who was my enemy
And how I would shape my destiny
With my two friends I embarked on a journey out of the dark
Murshid one
The silent one
Behind my back
Murshid two
In clear view
I looked I searched and then I grasped
Murshid one from behind my bank
Placed it in front
Dark side by side with the light
And finally focused on the true goal in sight
Thursday 24 December 2009
Hikmah
There was this beautiful woman, who wanted to get married, but she wanted a
very pious husband, so she said that she?ll marry the man who recites the
whole Quran every single day, fasts for the whole year and stays awake and
worships Allah all throughout the night.
She was a very beautiful woman, and a lot of suitors wanted to marry her,
but they knew they couldn?t fulfill the conditions she set. Until this one
man stepped forward and said he could fulfill them. So the Imam got both of
them married.
After the first night of the marriage, the wife sees that the husband
doesn?t recite the whole of the Quran, nor does he fast, nor does he stay
awake in the worship of Allah, she decided to let it roll on for a few
weeks to see if there were any changes, there weren?t, so she filed a
complaint and asked for a divorce.
They are both taken in front of the judge, and the judge asked, ?What were
the conditions of the marriage?? the man replied ?They were for me to
recite the whole Quran daily, keep fast for the whole year and to worship
Allah all throughout the night.?
The Judge asked, ? did you fulfill them? The man calmly answered, ??yes.?
The judge answers, ?you lie, your wife has said that you don?t, that?s why
she?s asking for a divorce?.
But the man insisted that he had fulfilled the conditions, so the judge
asked, ?did you recite the full Quran every day?? The man answered yes. The
Judge, baffled asked, ?how? How can you do that?? The man coolly answered,
?I recite Surah Ikhlas three times a day and according to Prophet Muhammad
(saw), reciting Surah Ikhlas three times is equivalent to reciting the
whole Quran.?
The Judge was intrigued, so he asked, ?how did you fast the whole year??
The man answered, ? I fasted for the whole month of Ramadan, then kept
another six fasts in the month of Shawwal, according to Prophet Muhammad
(saw), keeping all of the fast of Ramadan then keeping six fasts in the
month of Shawwal, is as if you have fasted for the whole year.?
The Judge remained silent, he couldn?t give a reply saying the man was
wrong, so finally he asked, ? how did you stay awake all night and worship
Allah, when your wife saw you sleeping?? The Judge thought the man wouldn?t
be able to answer this one, but the man, cool as a cucumber answered, ?I
prayed Salatul Isha with jamaat, then the next day prayed Salatul Fajr with
jamaat, according to Prophet Muhammad (saw), the one who prays Salatul Isha
and Salatul Fajr with jamaat, it is as if he had stayed up all night worshipping Allah.?
The Judge sat there looking at the man; the final verdict was about to be
released?
He said to the man and his wife, ??go, just go, there is nothing wrong with
this marriage??
Moral of the Story- Islam is not hard, it?s great < ?And We have indeed made the Qur?an easy to understand and remember; then is there any one who will remember (or receive admonition)??----Surah: Al-Qamar (54): Ayah # 17
very pious husband, so she said that she?ll marry the man who recites the
whole Quran every single day, fasts for the whole year and stays awake and
worships Allah all throughout the night.
She was a very beautiful woman, and a lot of suitors wanted to marry her,
but they knew they couldn?t fulfill the conditions she set. Until this one
man stepped forward and said he could fulfill them. So the Imam got both of
them married.
After the first night of the marriage, the wife sees that the husband
doesn?t recite the whole of the Quran, nor does he fast, nor does he stay
awake in the worship of Allah, she decided to let it roll on for a few
weeks to see if there were any changes, there weren?t, so she filed a
complaint and asked for a divorce.
They are both taken in front of the judge, and the judge asked, ?What were
the conditions of the marriage?? the man replied ?They were for me to
recite the whole Quran daily, keep fast for the whole year and to worship
Allah all throughout the night.?
The Judge asked, ? did you fulfill them? The man calmly answered, ??yes.?
The judge answers, ?you lie, your wife has said that you don?t, that?s why
she?s asking for a divorce?.
But the man insisted that he had fulfilled the conditions, so the judge
asked, ?did you recite the full Quran every day?? The man answered yes. The
Judge, baffled asked, ?how? How can you do that?? The man coolly answered,
?I recite Surah Ikhlas three times a day and according to Prophet Muhammad
(saw), reciting Surah Ikhlas three times is equivalent to reciting the
whole Quran.?
The Judge was intrigued, so he asked, ?how did you fast the whole year??
The man answered, ? I fasted for the whole month of Ramadan, then kept
another six fasts in the month of Shawwal, according to Prophet Muhammad
(saw), keeping all of the fast of Ramadan then keeping six fasts in the
month of Shawwal, is as if you have fasted for the whole year.?
The Judge remained silent, he couldn?t give a reply saying the man was
wrong, so finally he asked, ? how did you stay awake all night and worship
Allah, when your wife saw you sleeping?? The Judge thought the man wouldn?t
be able to answer this one, but the man, cool as a cucumber answered, ?I
prayed Salatul Isha with jamaat, then the next day prayed Salatul Fajr with
jamaat, according to Prophet Muhammad (saw), the one who prays Salatul Isha
and Salatul Fajr with jamaat, it is as if he had stayed up all night worshipping Allah.?
The Judge sat there looking at the man; the final verdict was about to be
released?
He said to the man and his wife, ??go, just go, there is nothing wrong with
this marriage??
Moral of the Story- Islam is not hard, it?s great < ?And We have indeed made the Qur?an easy to understand and remember; then is there any one who will remember (or receive admonition)??----Surah: Al-Qamar (54): Ayah # 17
Christmas
Islam and Christmas
Quite a number of Muslims today believe that taking part in Christmas celebrations is a harmless pastime and a legitimate source of happiness for children and adults alike. Indeed the Christmas season has been aggressively promoted in every aspect of business, in schools and in every public place. Little wonder that many of those targeted so persistently succumb to temptation. In addition to the commercial side of Christmas, are certain religious aspects to be noted.
The celebration is intended by Chris-tians as a remembrance of the birth of Jesus Christ (peace be upon him) who is considered by many of them as God incarnate or the second person in a trinity, and thus they celebrate the birth of "divinity."The word itself is an abbreviated form of "Christ Mass," i.e., sacrament in commemoration of Christ.
Although taken by Christians to be the birthday of Jesus, the actual date of celebration, December 25th, cannot be traced back any further than the fourth century after Christ. Ironically, this day is also considered to be the birthday of the Hindu god, Krishna, as well as Mithra, the Greek god of light. It also coincides with the an-nual Tree Festival which had long been celebrated in Northern Europe before the Christian era.
The Christmas tree is the most obvious aspect of that pagan celebration which was incorporated along with its date of obser-vance, December 25th, into church rites. The evergreen tree, because it keeps its green needles throughout the winter months, was believed by pre-Christian pagans to have special powers of protection against the forces of nature and evil spirits.
Thus, in more aspects than one, the holiday is deeply rooted in the worship of different forms of creation rather than the Creator Himself. A Muslim cannot possibly approve of such beliefs or the practices which stem from them. Anyone with a minimal knowledge of Islam would surely reject kufr (disbelief) and shirk (association of partners with Allaah) in every form.
Only through ignorance or unawareness could one continue to participate in activities that reflect the acceptance of both.
Muslims must be firm in refusal of all which is contrary to the concept of "Laa ilaaha illallaaha (there is none deserving of subservience except Allaah alone)."
Consideration for others is well and good on the condition that Islamic principles are not compromised.
Allah (subhaanahu wa ta’aalaa) says: “If you obey most of those upon the earth, they will lead you away from the way of Allaah.” [An’aam 6:116]. And He commands: “Follow what has been revealed to you from your Lord and do not follow any patrons other than Him.” [A’raaf 7:3]
Whether taken from the materialistic or the religious standpoint, Christmas can have no place in the Muslim's heart nor in his home.
www.calltoislam.com
Ruling on celebrating Christmas
http://www.islam-qa.com/en/ref/947/christmas
Quite a number of Muslims today believe that taking part in Christmas celebrations is a harmless pastime and a legitimate source of happiness for children and adults alike. Indeed the Christmas season has been aggressively promoted in every aspect of business, in schools and in every public place. Little wonder that many of those targeted so persistently succumb to temptation. In addition to the commercial side of Christmas, are certain religious aspects to be noted.
The celebration is intended by Chris-tians as a remembrance of the birth of Jesus Christ (peace be upon him) who is considered by many of them as God incarnate or the second person in a trinity, and thus they celebrate the birth of "divinity."The word itself is an abbreviated form of "Christ Mass," i.e., sacrament in commemoration of Christ.
Although taken by Christians to be the birthday of Jesus, the actual date of celebration, December 25th, cannot be traced back any further than the fourth century after Christ. Ironically, this day is also considered to be the birthday of the Hindu god, Krishna, as well as Mithra, the Greek god of light. It also coincides with the an-nual Tree Festival which had long been celebrated in Northern Europe before the Christian era.
The Christmas tree is the most obvious aspect of that pagan celebration which was incorporated along with its date of obser-vance, December 25th, into church rites. The evergreen tree, because it keeps its green needles throughout the winter months, was believed by pre-Christian pagans to have special powers of protection against the forces of nature and evil spirits.
Thus, in more aspects than one, the holiday is deeply rooted in the worship of different forms of creation rather than the Creator Himself. A Muslim cannot possibly approve of such beliefs or the practices which stem from them. Anyone with a minimal knowledge of Islam would surely reject kufr (disbelief) and shirk (association of partners with Allaah) in every form.
Only through ignorance or unawareness could one continue to participate in activities that reflect the acceptance of both.
Muslims must be firm in refusal of all which is contrary to the concept of "Laa ilaaha illallaaha (there is none deserving of subservience except Allaah alone)."
Consideration for others is well and good on the condition that Islamic principles are not compromised.
Allah (subhaanahu wa ta’aalaa) says: “If you obey most of those upon the earth, they will lead you away from the way of Allaah.” [An’aam 6:116]. And He commands: “Follow what has been revealed to you from your Lord and do not follow any patrons other than Him.” [A’raaf 7:3]
Whether taken from the materialistic or the religious standpoint, Christmas can have no place in the Muslim's heart nor in his home.
www.calltoislam.com
Ruling on celebrating Christmas
http://www.islam-qa.com/en/ref/947/christmas
‘Aashooraa’ 10th day of Muharram
Assalamualikum,
As many of you know, this Saturday and Sunday (26th and 27th Dec) will be the 9th and 10th of Muharram. Muharram is the month with which the Muslims begin their lunar Hijrah Calendar.
The Prophet (SAW) has said: "The best fasts after the fasts of Ramadan are those of the month of Muharram."
Although Muharram is a sanctified month as a whole, the 10th day of Muharram is the most sacred among all its days. The day is named 'Ashoora'.
The Prophet (SAW) said, “Fasting the day of Ashoora (is of great merits), I hope that Allah will accept it as an expiation for (the sins committed in) the previous year” (Muslim).
It is more advisable that the fast of Ashoora should be preceded by another fast. It means that one should fast two days: the 9th and 10th of Muharram, which would be Saturday the 26th and Sunday the 27th of December 2009.
‘Aashooraa’ in History
Ibn ‘Abbaas (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allaah saved the Children of Israel from their enemies, (when Allah split the sea so Moosa and his people could cross, but Fira'un was drowned) so Moosa fasted on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” (Reported by al-Bukhaari, 1865).
The Prophet (peace and blessings of Allaah be upon him) said: “For fasting the day of ‘Aashooraa’, I hope that Allaah will accept it as expiation for the year that went before.” (Reported by Muslim, 1976). This is from the bounty of Allaah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allaah is the Owner of Great Bounty.
It is mustahabb (encouraged) to fast Taasoo’aa’ with ‘Aashooraa’
‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with them both) said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on ‘Aashooraa’ and commanded the Muslims to fast as well, they said, ‘O Messenger of Allaah, it is a day that is venerated by the Jews and Christians.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘If I live to see the next year, in sha Allaah, we will fast on the ninth day too.’ But it so happened that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed away before the next year came.” (Reported by Muslim, 1916).
Al-Shaafa'i and his companions, Ahmad, Ishaaq and others said: “It is mustahabb to fast on both the ninth and tenth days, because the Prophet (peace and blessings of Allaah be upon him) fasted on the tenth, and intended to fast on the ninth.”
On this basis it may be said that there are varying degrees of fasting ‘Aashooraa’, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well. The more one fasts in Muharram, the better it is.
The reason why it is mustahabb to fast on Taasoo’aa’
Al-Nawawi (may Allaah have mercy on him) said: “The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Taasoo’aa’:
1. the intention behind it is to be different from the Jews, who only venerate the tenth day. This opinion was reported from Ibn ‘Abbaas…
2. the intention is to add another day’s fast to ‘Aashooraa’. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattaabi and others.
3. To be on the safe side and make sure that one fasts on the tenth, in case there is some error in sighting the crescent moon at the beginning of Muharram and the ninth is in fact the tenth.”
The strongest of these reasons is being different from the People of the Book. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Prophet (peace and blessings of Allaah be upon him) forbade imitating the People of the Book in many ahaadeeth, for example, his words concerning ‘Aashooraa’:
‘If I live until the next year, I will certainly fast on the ninth day.’” (al-Fataawa al-Kubra, part 6, Sadd al-Dharaa’i’ al-Mufdiyah ila’l-Mahaarim )
I encourage everyone that is able to, to fast on these two days insh’Allah. It is a time to ask Allah swt for forgiveness for all the sins committed in the past year. I would also like to take this opportunity to ask you too, to forgive me for my mistakes, my faults and my shortcomings over the past year (and more!).
As many of you know, this Saturday and Sunday (26th and 27th Dec) will be the 9th and 10th of Muharram. Muharram is the month with which the Muslims begin their lunar Hijrah Calendar.
The Prophet (SAW) has said: "The best fasts after the fasts of Ramadan are those of the month of Muharram."
Although Muharram is a sanctified month as a whole, the 10th day of Muharram is the most sacred among all its days. The day is named 'Ashoora'.
The Prophet (SAW) said, “Fasting the day of Ashoora (is of great merits), I hope that Allah will accept it as an expiation for (the sins committed in) the previous year” (Muslim).
It is more advisable that the fast of Ashoora should be preceded by another fast. It means that one should fast two days: the 9th and 10th of Muharram, which would be Saturday the 26th and Sunday the 27th of December 2009.
‘Aashooraa’ in History
Ibn ‘Abbaas (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Aashooraa’. He said, ‘What is this?’ They said, ‘This is a righteous day, it is the day when Allaah saved the Children of Israel from their enemies, (when Allah split the sea so Moosa and his people could cross, but Fira'un was drowned) so Moosa fasted on this day.’ He said, ‘We have more right to Moosa than you,’ so he fasted on that day and commanded [the Muslims] to fast on that day.” (Reported by al-Bukhaari, 1865).
The Prophet (peace and blessings of Allaah be upon him) said: “For fasting the day of ‘Aashooraa’, I hope that Allaah will accept it as expiation for the year that went before.” (Reported by Muslim, 1976). This is from the bounty of Allaah towards us: for fasting one day He gives us expiation for the sins of a whole year. And Allaah is the Owner of Great Bounty.
It is mustahabb (encouraged) to fast Taasoo’aa’ with ‘Aashooraa’
‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with them both) said: “When the Messenger of Allaah (peace and blessings of Allaah be upon him) fasted on ‘Aashooraa’ and commanded the Muslims to fast as well, they said, ‘O Messenger of Allaah, it is a day that is venerated by the Jews and Christians.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘If I live to see the next year, in sha Allaah, we will fast on the ninth day too.’ But it so happened that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed away before the next year came.” (Reported by Muslim, 1916).
Al-Shaafa'i and his companions, Ahmad, Ishaaq and others said: “It is mustahabb to fast on both the ninth and tenth days, because the Prophet (peace and blessings of Allaah be upon him) fasted on the tenth, and intended to fast on the ninth.”
On this basis it may be said that there are varying degrees of fasting ‘Aashooraa’, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well. The more one fasts in Muharram, the better it is.
The reason why it is mustahabb to fast on Taasoo’aa’
Al-Nawawi (may Allaah have mercy on him) said: “The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Taasoo’aa’:
1. the intention behind it is to be different from the Jews, who only venerate the tenth day. This opinion was reported from Ibn ‘Abbaas…
2. the intention is to add another day’s fast to ‘Aashooraa’. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattaabi and others.
3. To be on the safe side and make sure that one fasts on the tenth, in case there is some error in sighting the crescent moon at the beginning of Muharram and the ninth is in fact the tenth.”
The strongest of these reasons is being different from the People of the Book. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Prophet (peace and blessings of Allaah be upon him) forbade imitating the People of the Book in many ahaadeeth, for example, his words concerning ‘Aashooraa’:
‘If I live until the next year, I will certainly fast on the ninth day.’” (al-Fataawa al-Kubra, part 6, Sadd al-Dharaa’i’ al-Mufdiyah ila’l-Mahaarim )
I encourage everyone that is able to, to fast on these two days insh’Allah. It is a time to ask Allah swt for forgiveness for all the sins committed in the past year. I would also like to take this opportunity to ask you too, to forgive me for my mistakes, my faults and my shortcomings over the past year (and more!).
Wednesday 5 August 2009
Reading the Qur'an in Ramadhan by Shiekh Abdullah Ibn Saleh Al-Fawzan
Abu Umamah reported that the Prophet, Peace and Blessings of Allah be upon him, said: "Recite the Qur'an for indeed it will come on the Day of Judgement as an intercessor for its Ashab (those who read, memorize and implement it)."
This hadith (Prophet Muhammad's saying) indicates the virtues of reciting the Qur'an, the greatness of its reward and that it will intercede for its holders on the Day of Judgment towards their entrance into Paradise.
An-Nawwas Ibn Sama'an reported: "I heard the Messenger of Allah, May Allah have mercy upon him, say: 'The Qur'an will be brought on the Day of Judgement as well as the people who used to act upon it. Surat-ul-Baqarah and Aali 'Imran will then approach them.' The Messenger of Allah, May Allah have mercy upon him, likened them to three examples, which I have not forgotten afterwards. He, May Allah have mercy upon him, said: 'As if they were two clouds or two dark black canopies with light between them both or like two flocks of birds stretching their wings in the air pleading for the one who recited them.'"
'Abdullah Ibn 'Amr reported that the Messenger of Allah, May Allah have mercy upon him, said: "The fast and the Qur'an will intercede for the servant on the Day of Judgement. The fast will say: 'My Lord, I restricted him from food and drink, so allow me to intercede for him.' And the Qur'an will say: 'I prevented him from sleeping at night, so allow me to intercede for him.' So they will be allowed to intercede." Therefore, it is essential for the person fasting to recite the Qur'an much during these blessed days and honorable nights. For indeed, there is a special virtue for the abundance of recitation in these days, which is not found in any other month. He should take advantage of the nobleness of time during this month, in which Allah revealed the Qur'an.
There is a special merit to reciting the Qur'an in the nights of Ramadan. For indeed, the night brings an end to the busy daily affairs, the enthusiasm is roused and the heart and the tongue mount upon reflecting. And Allah is the one in whom we seek assistance.
It is reported that Jibrel (Gabriel) used to meet with the Prophet, May Allah have mercy upon him, during each night of Ramadan and they would study the Qur'an together. So if making thikr (remembrance of Allah) were better than the Qur'an or equal to it (on these nights), they would have done that all the time or at certain times along with constantly gathering for that occasion.
Thus, this hadith illustrates the precedence of studying the Qur'an during Ramadan and gathering together for that occasion as well as turning towards one who is more prominent in the memorization of it.
The predecessors of this Ummah (Muslim Nation) would recite the Qur'an constantly during Ramadan. And when they would fast, they would sit in the masajid and say: "We will guard our fast and not backbite anyone."
They would recite the Qur'an in their prayer and out of it. 'Uthman would complete the recitation of the (whole) Qur'an once a day. And some of the Salaf (our pious predecessors) would complete it during their qiyam (night prayers) in Ramadan every three nights. Some of them would do it every seven days and some every ten days.
Ash-Shafi'ee would complete the Qur'an sixty times during Ramadan, while reciting it outside of prayer. Al-Aswad would recite the whole Qur'an every two nights of Ramadan. Qatadah would always compete the Qur'an every seven days. He would do it every three days in Ramadan, and during the last ten days, he would do it every night. Their reports concerning that are famous.
Al-Hafidh Ibn Rajab, May Allah have mercy upon him, said: "The forbiddance of reciting the Qur'an in less than three days (as stated in a hadith) has only been mentioned in regards to its being done on a normal basis. As for the specific times that are virtuous, such as the month of Ramadan and especially the nights in which the night of Al-Qadr is sought. Or those places that are virtuous, such as Makkah for the one who enters it without residing there, then it is recommended to recite the Qur'an a lot in these times and places, seeking the merits connected with their time and place. This is the opinion of Ahmad, Abu Ishaq and other scholars. And the actions of others indicate that as has been stated previously."
The person reciting the Qur'an must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allah, that he recite it whilst being in a state of purity, that he use the Siwak and that he recite it while pondering on its meaning and observing total consciousness. Allah says:
"A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded."
Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur'an, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.
And it is on the one who recites, to act upon the Qur'an, making permissible its Halal (what is lawful) and forbidding its Haram (what is unlawful), so that the Qur'an can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss. -------------------------------------------------------------------------------------------
Practical tips on what you can do this Ramadhan: (this is just a suggestion if you have a better plan then follow that and please share it with us so we can benefit too Insha'Allah).
try to read the complete qur'an (recitation with Eng. trans) this is about 20 pages a day
select 1 surah, memorise it if you can, read and understand the meaning and the tafseer
This way you have read the Qur'an and you got the reward, but you also refelected upon one surah in detail,this is mangeable and will encourage you to take your time on understanding. please make sure it is Ibn Katheer because otherwise you might read inauthentic information- and please not from the internet. You have about 4 weeks to prepare so if you need to buy a specific volume of tafseer for you Surah or borrow it then now is ther time, do not wait until day one of Ramadhan. I pray that we benefit from the the upcoming month Insha'Allah and that we become of Allah's special people the people of the Qur'an ameen.
Wassalam
This hadith (Prophet Muhammad's saying) indicates the virtues of reciting the Qur'an, the greatness of its reward and that it will intercede for its holders on the Day of Judgment towards their entrance into Paradise.
An-Nawwas Ibn Sama'an reported: "I heard the Messenger of Allah, May Allah have mercy upon him, say: 'The Qur'an will be brought on the Day of Judgement as well as the people who used to act upon it. Surat-ul-Baqarah and Aali 'Imran will then approach them.' The Messenger of Allah, May Allah have mercy upon him, likened them to three examples, which I have not forgotten afterwards. He, May Allah have mercy upon him, said: 'As if they were two clouds or two dark black canopies with light between them both or like two flocks of birds stretching their wings in the air pleading for the one who recited them.'"
'Abdullah Ibn 'Amr reported that the Messenger of Allah, May Allah have mercy upon him, said: "The fast and the Qur'an will intercede for the servant on the Day of Judgement. The fast will say: 'My Lord, I restricted him from food and drink, so allow me to intercede for him.' And the Qur'an will say: 'I prevented him from sleeping at night, so allow me to intercede for him.' So they will be allowed to intercede." Therefore, it is essential for the person fasting to recite the Qur'an much during these blessed days and honorable nights. For indeed, there is a special virtue for the abundance of recitation in these days, which is not found in any other month. He should take advantage of the nobleness of time during this month, in which Allah revealed the Qur'an.
There is a special merit to reciting the Qur'an in the nights of Ramadan. For indeed, the night brings an end to the busy daily affairs, the enthusiasm is roused and the heart and the tongue mount upon reflecting. And Allah is the one in whom we seek assistance.
It is reported that Jibrel (Gabriel) used to meet with the Prophet, May Allah have mercy upon him, during each night of Ramadan and they would study the Qur'an together. So if making thikr (remembrance of Allah) were better than the Qur'an or equal to it (on these nights), they would have done that all the time or at certain times along with constantly gathering for that occasion.
Thus, this hadith illustrates the precedence of studying the Qur'an during Ramadan and gathering together for that occasion as well as turning towards one who is more prominent in the memorization of it.
The predecessors of this Ummah (Muslim Nation) would recite the Qur'an constantly during Ramadan. And when they would fast, they would sit in the masajid and say: "We will guard our fast and not backbite anyone."
They would recite the Qur'an in their prayer and out of it. 'Uthman would complete the recitation of the (whole) Qur'an once a day. And some of the Salaf (our pious predecessors) would complete it during their qiyam (night prayers) in Ramadan every three nights. Some of them would do it every seven days and some every ten days.
Ash-Shafi'ee would complete the Qur'an sixty times during Ramadan, while reciting it outside of prayer. Al-Aswad would recite the whole Qur'an every two nights of Ramadan. Qatadah would always compete the Qur'an every seven days. He would do it every three days in Ramadan, and during the last ten days, he would do it every night. Their reports concerning that are famous.
Al-Hafidh Ibn Rajab, May Allah have mercy upon him, said: "The forbiddance of reciting the Qur'an in less than three days (as stated in a hadith) has only been mentioned in regards to its being done on a normal basis. As for the specific times that are virtuous, such as the month of Ramadan and especially the nights in which the night of Al-Qadr is sought. Or those places that are virtuous, such as Makkah for the one who enters it without residing there, then it is recommended to recite the Qur'an a lot in these times and places, seeking the merits connected with their time and place. This is the opinion of Ahmad, Abu Ishaq and other scholars. And the actions of others indicate that as has been stated previously."
The person reciting the Qur'an must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allah, that he recite it whilst being in a state of purity, that he use the Siwak and that he recite it while pondering on its meaning and observing total consciousness. Allah says:
"A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded."
Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur'an, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.
And it is on the one who recites, to act upon the Qur'an, making permissible its Halal (what is lawful) and forbidding its Haram (what is unlawful), so that the Qur'an can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss. -------------------------------------------------------------------------------------------
Practical tips on what you can do this Ramadhan: (this is just a suggestion if you have a better plan then follow that and please share it with us so we can benefit too Insha'Allah).
try to read the complete qur'an (recitation with Eng. trans) this is about 20 pages a day
select 1 surah, memorise it if you can, read and understand the meaning and the tafseer
This way you have read the Qur'an and you got the reward, but you also refelected upon one surah in detail,this is mangeable and will encourage you to take your time on understanding. please make sure it is Ibn Katheer because otherwise you might read inauthentic information- and please not from the internet. You have about 4 weeks to prepare so if you need to buy a specific volume of tafseer for you Surah or borrow it then now is ther time, do not wait until day one of Ramadhan. I pray that we benefit from the the upcoming month Insha'Allah and that we become of Allah's special people the people of the Qur'an ameen.
Wassalam
Wednesday 29 July 2009
Definition of the evil eye, and ways of protecting oneself against it and treating it
What is the evil eye? I've seen this terminology been used so many time on this webpage. Can you please explain in detail?.
Praise be to Allaah.
These follow some information and fatwas that have to do with the evil eye. We ask Allaah to benefit readers thereby.
The scholars of the Standing Committee were asked:
What is the definition of the evil eye? Allaah says (interpretation of the meaning):
“And from the evil of the envier when he envies”
[al-Falaq 113:5]
Is the hadeeth of the Prophet (peace and blessings of Allaah be upon him) saheeh in which it says that “One third of those who are in the grave are there because of the evil eye”? If a person thinks that someone is envying him, what should the Muslim do and say? If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim? And should he drink the water or wash himself with it?
They replied:
The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allaah commanded His Prophet Muhammad (peace and blessings of Allaah be upon him) to seek refuge with Him from the envier, as He said (interpretation of the meaning):
“And from the evil of the envier when he envies”
[al-Falaq 113:5]
Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word haasid (envier) is more general in meaning than the word ‘aa’in (one who puts the evil eye on another), so seeking refuge with Allaah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it.
Adapted from Zaad al-Ma’aad.
There are ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which speak of the effects of the evil eye. For example it is narrated in al-Saheehayn that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to tell me to recite ruqyah for protection against the evil eye.
Muslim, Ahmad and al-Tirmidhi narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” This was classed as saheeh by al-Tirmidhi, and also by al-Albaani in al-Silsilah al-Saheehah, 1251.
Imam Ahmad and al-Tirmidhi (2059, where he classed it as saheeh) narrated that Asma’ bint ‘Umays said: “O Messenger of Allaah, the children of Ja’far have been afflicted by the evil eye, shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Abu Dawood narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudoo’, then the person who had been afflicted would wash himself (with that water). This was classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Imam Ahmad (15550), Maalik (1811), al-Nasaa’i and Ibn Hibbaan narrated from Sahl ibn Haneef that the Prophet (peace and blessings of Allaah be upon him) came out and traveled with him towards Makkah, until they were in the mountain pass of al-Kharaar in al-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful skin. ‘Aamir ibn Rabee’ah, one of Banu ‘Adiyy ibn Ka’b looked at him whilst he was doing ghusl and said: “I have never seen such beautiful skin as this, not even the skin of a virgin,” and Sahl fell to the ground. They went to Messenger of Allaah (peace and blessings of Allaah be upon him) came and said, “O Messenger of Allaah, can you do anything for Sahl, because by Allaah he cannot raise his head.” He said, “Do you accuse anyone with regard to him?” They said, “ ‘Aamir ibn Rabee’ah looked at him.” So the Messenger of Allaah (peace and blessings of Allaah be upon him) called ‘Aamir and rebuked him strongly. He said, “Why would one of you kill his brother? If you see something that you like, then pray for blessing for him.” Then he said to him, “Wash yourself for him.” So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him.
Classed as saheeh by al-Albaani in al-Mishkaat, 4562.
The majority of scholars are of the view that people can indeed be afflicted by the evil eye, because of the ahaadeeth quoted above and others, and because of the corroborating reports and other evidence.
With regard to the hadeeth that you mention, “One third of those who are in the grave are there because of the evil eye,” we do not know how sound it is, but the author of Nayl al-Awtaar said that al-Bazzaar narrated with a hasan isnaad from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the evil eye.”
The Muslim has to protect himself against the devils among the evil jinn and mankind, by having strong faith in Allaah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (peace and blessings of Allaah be upon him), reciting al-Mi’wadhatayn [the last two soorahs of the Qur’aan], Soorat al-Ikhlaas, Soorat al-Faatihah, and Aayat al-Kursi.
Du’aa’s for protection include the following:
A’oodhu bi kalimaat-illaah il-taammati min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created).
A’oodhu bi kalimaat-illaah il-taammati min ghadabihi wa ‘iqaabihi, wa min sharri ‘ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon (I seek refuge in the perfect words of Allaah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence).
And one may recite the words of Allaah:
“Hasbi Allaahu laa ilaaha illa huwa, ‘alayhi tawakkaltu wa huwa Rabb ul-‘arsh il-‘azeem
(Allaah is sufficient for me. Laa ilaaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne)”[al-Tawbah 9:129 – interpretation of the meaning]
And there are other similar du’aa’s that are prescribed in sharee’ah. This is what was meant by Ibn al-Qayyim in the words quoted at the beginning of this answer.
If it is known or suspected that a person has been afflicted by the evil eye, then the one who put the evil eye on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it, rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the one on whom he put the evil eye, pouring it from behind in one go. Then he will be healed, by Allaah’s leave.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 1/186
Shaykh Muhammad al-Saalih al-‘Uthaymeen was asked:
Can the evil eye afflict a person? How is it treated? Does being on one's guard against it contradict putting one's trust in Allaah?
He replied:
Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allaah says (interpretation of the meaning):
“And verily, those who disbelieve would almost make you slip with their eyes (through hatred)”
[al-Qalam 68:51]
Ibn ‘Abbaas and others said, commenting on this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” Narrated by Muslim. Al-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth.
Reality confirms that and it cannot be denied.
In the event that you are afflicted by the evil eye, you should use the treatments recommended in sharee’ah, which are:
1 – Reciting ruqyah. The Prophet (peace and blessings of Allaah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” al-Tirmidhi, 2057; Abu Dawood, 3884. Jibreel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) and say, “Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”
2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir ibn Rabee’ah to do in the hadeeth quoted above. Then the water should be poured over the one who has been afflicted.
With regard to taking his waste, such as his urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allaah knows best.
There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one's trust in Allaah). In fact this is tawakkul, because tawakkul means putting one’s trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: U’eedhukuma bi kalimaat Allaah al-taammati min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’” Al-Tirmidhi, 2060; Abu Dawood, 4737. And he would say, “Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa’eel, peace be upon them both.” Narrated by al-Bukhaari, 3371.
Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/117, 118
And Allaah knows best.
Islam Q&A
Praise be to Allaah.
These follow some information and fatwas that have to do with the evil eye. We ask Allaah to benefit readers thereby.
The scholars of the Standing Committee were asked:
What is the definition of the evil eye? Allaah says (interpretation of the meaning):
“And from the evil of the envier when he envies”
[al-Falaq 113:5]
Is the hadeeth of the Prophet (peace and blessings of Allaah be upon him) saheeh in which it says that “One third of those who are in the grave are there because of the evil eye”? If a person thinks that someone is envying him, what should the Muslim do and say? If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim? And should he drink the water or wash himself with it?
They replied:
The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allaah commanded His Prophet Muhammad (peace and blessings of Allaah be upon him) to seek refuge with Him from the envier, as He said (interpretation of the meaning):
“And from the evil of the envier when he envies”
[al-Falaq 113:5]
Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word haasid (envier) is more general in meaning than the word ‘aa’in (one who puts the evil eye on another), so seeking refuge with Allaah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it.
Adapted from Zaad al-Ma’aad.
There are ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which speak of the effects of the evil eye. For example it is narrated in al-Saheehayn that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to tell me to recite ruqyah for protection against the evil eye.
Muslim, Ahmad and al-Tirmidhi narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” This was classed as saheeh by al-Tirmidhi, and also by al-Albaani in al-Silsilah al-Saheehah, 1251.
Imam Ahmad and al-Tirmidhi (2059, where he classed it as saheeh) narrated that Asma’ bint ‘Umays said: “O Messenger of Allaah, the children of Ja’far have been afflicted by the evil eye, shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Abu Dawood narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudoo’, then the person who had been afflicted would wash himself (with that water). This was classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Imam Ahmad (15550), Maalik (1811), al-Nasaa’i and Ibn Hibbaan narrated from Sahl ibn Haneef that the Prophet (peace and blessings of Allaah be upon him) came out and traveled with him towards Makkah, until they were in the mountain pass of al-Kharaar in al-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful skin. ‘Aamir ibn Rabee’ah, one of Banu ‘Adiyy ibn Ka’b looked at him whilst he was doing ghusl and said: “I have never seen such beautiful skin as this, not even the skin of a virgin,” and Sahl fell to the ground. They went to Messenger of Allaah (peace and blessings of Allaah be upon him) came and said, “O Messenger of Allaah, can you do anything for Sahl, because by Allaah he cannot raise his head.” He said, “Do you accuse anyone with regard to him?” They said, “ ‘Aamir ibn Rabee’ah looked at him.” So the Messenger of Allaah (peace and blessings of Allaah be upon him) called ‘Aamir and rebuked him strongly. He said, “Why would one of you kill his brother? If you see something that you like, then pray for blessing for him.” Then he said to him, “Wash yourself for him.” So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him.
Classed as saheeh by al-Albaani in al-Mishkaat, 4562.
The majority of scholars are of the view that people can indeed be afflicted by the evil eye, because of the ahaadeeth quoted above and others, and because of the corroborating reports and other evidence.
With regard to the hadeeth that you mention, “One third of those who are in the grave are there because of the evil eye,” we do not know how sound it is, but the author of Nayl al-Awtaar said that al-Bazzaar narrated with a hasan isnaad from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the evil eye.”
The Muslim has to protect himself against the devils among the evil jinn and mankind, by having strong faith in Allaah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (peace and blessings of Allaah be upon him), reciting al-Mi’wadhatayn [the last two soorahs of the Qur’aan], Soorat al-Ikhlaas, Soorat al-Faatihah, and Aayat al-Kursi.
Du’aa’s for protection include the following:
A’oodhu bi kalimaat-illaah il-taammati min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created).
A’oodhu bi kalimaat-illaah il-taammati min ghadabihi wa ‘iqaabihi, wa min sharri ‘ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon (I seek refuge in the perfect words of Allaah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence).
And one may recite the words of Allaah:
“Hasbi Allaahu laa ilaaha illa huwa, ‘alayhi tawakkaltu wa huwa Rabb ul-‘arsh il-‘azeem
(Allaah is sufficient for me. Laa ilaaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne)”[al-Tawbah 9:129 – interpretation of the meaning]
And there are other similar du’aa’s that are prescribed in sharee’ah. This is what was meant by Ibn al-Qayyim in the words quoted at the beginning of this answer.
If it is known or suspected that a person has been afflicted by the evil eye, then the one who put the evil eye on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it, rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the one on whom he put the evil eye, pouring it from behind in one go. Then he will be healed, by Allaah’s leave.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 1/186
Shaykh Muhammad al-Saalih al-‘Uthaymeen was asked:
Can the evil eye afflict a person? How is it treated? Does being on one's guard against it contradict putting one's trust in Allaah?
He replied:
Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allaah says (interpretation of the meaning):
“And verily, those who disbelieve would almost make you slip with their eyes (through hatred)”
[al-Qalam 68:51]
Ibn ‘Abbaas and others said, commenting on this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” Narrated by Muslim. Al-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth.
Reality confirms that and it cannot be denied.
In the event that you are afflicted by the evil eye, you should use the treatments recommended in sharee’ah, which are:
1 – Reciting ruqyah. The Prophet (peace and blessings of Allaah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” al-Tirmidhi, 2057; Abu Dawood, 3884. Jibreel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) and say, “Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”
2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir ibn Rabee’ah to do in the hadeeth quoted above. Then the water should be poured over the one who has been afflicted.
With regard to taking his waste, such as his urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allaah knows best.
There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one's trust in Allaah). In fact this is tawakkul, because tawakkul means putting one’s trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: U’eedhukuma bi kalimaat Allaah al-taammati min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’” Al-Tirmidhi, 2060; Abu Dawood, 4737. And he would say, “Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa’eel, peace be upon them both.” Narrated by al-Bukhaari, 3371.
Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/117, 118
And Allaah knows best.
Islam Q&A
green tea-health benefits
I hope this is of benefit bi'idhnillah ta'ala. Green tea has increasingly become a very popular drink worldwide because of its immensely powerful health benefits. It is extraordinarily amazing what green tea can do for your health. And if you're not drinking 3 to 4 cups of green tea today, you're definitely NOT doing your health a big favor. Here Are The 25 Reasons Why You Should Start Drinking Green Tea Right Now:1. Green Tea and CancerGreen tea helps reduce the risk of cancer.The antioxidant in green tea is 100 times more effective than vitamin C and 25 times better than vitamin E.This helps your body at protecting cells from damage believed to be linked to cancer. 2. Green Tea and Heart DiseaseGreen tea helps prevent heart disease and stroke by lowering the level of cholesterol.Even after the heart attack, it prevents cell deaths and speeds up the recovery of heart cells. 3. Green Tea and Anti-AgingGreen tea contains antioxidant known as polyphenols which fight against free radicals.What this means it helps you fight against aging and promotes longevity. 4. Green Tea and Weight LossGreen tea helps with your body weight loss. Green tea burns fat and boosts your metabolism rate naturally.It can help you burn up to 70 calories in just one day.That translates to 7 pounds in one year. 5. Green Tea and SkinAntioxidant in green tea protects the skin from the harmful effects of free radicals, which cause wrinkling and skin aging.Green tea also helps fight against skin cancer. 6. Green Tea and ArthritisGreen tea can help prevent and reduce the risk of rheumatoid arthritis.Green tea has benefit for your health as it protects the cartilage by blocking the enzyme that destroys cartilage. 7. Green Tea and BonesThe very key to this is high fluoride content found in green tea.It helps keep your bones strong.If you drink green tea every day, this will help you preserve your bone density. 8. Green Tea and CholesterolGreen tea can help lower cholesterol level.It also improves the ratio of good cholesterol to bad cholesterol, by reducing bad cholesterol level. 9. Green Tea and ObesityGreen tea prevents obesity by stopping the movement of glucose in fat cells.If you are on a healthy diet, exercise regularly and drink green tea, it is unlikely you'll be obese. 10. Green Tea and DiabetesGreen tea improves lipid and glucose metabolisms, prevents sharp increases in blood sugar level, and balances your metabolism rate. 11. Green Tea and Alzheimer'sGreen tea helps boost your memory.And although there's no cure for Alzheimer's, it helps slow the process of reduced acetylcholine in the brain, which leads to Alzheimer's. 12. Green Tea and Parkinson'sAntioxidants in green tea helps prevent against cell damage in the brain, which could cause Parkinson's. People drinking green tea also are less likely to progress with Parkinson's. 13. Green Tea and Liver DiseaseGreen tea helps prevent transplant failure in people with liver failure. Researches showed that green tea destroys harmful free radicals in fatty livers. 14. Green Tea and High Blood PressureGreen tea helps prevent high blood pressure.Drinking green tea helps keep your blood pressure down by repressing angiotensin, which leads to high blood pressure. 15. Green Tea and Food PoisoningCatechin found in green tea can kill bacteria which causes food poisoning and kills the toxins produced by those bacteria. 16. Green Tea and Blood SugarBlood sugar tends to increase with age, but polyphenols and polysaccharides in green tea help lower your blood sugar level. 17. Green Tea and ImmunityPolyphenols and flavenoids found in green tea help boost your immune system, making your health stronger in fighting against infections. 18. Green Tea and Cold and FluGreen tea prevents you from getting a cold or flu.Vitamin C in green tea helps you treat the flu and the common cold. 19. Green Tea and AsthmaTheophylline in green tea relaxes the muscles which support the bronchial tubes, reducing the severity of asthma. 20. Green Tea and Ear InfectionGreen tea helps with ear infection problem.For natural ear cleaning, soak a cotton ball in green tea and clean the infected ear. 21. Green Tea and HerpesGreen tea increases the effectiveness of topical interferon treatment of herpes.First green tea compress is applied, and then let the skin dry before the interferon treatment. 22. Green Tea and Tooth DecayGreen tea destroys bacteria and viruses that cause many dental diseases.It also slows the growth of bacteria which leads to bad breath. 23. Green Tea and StressL-theanine, which is a kind of amino acids in green tea, can help relieve stress and anxiety. 24. Green Tea and AllergiesEGCG found in green tea relieves allergies.So, if you have allergies, you should really consider drinking green tea. 25. Green Tea and HIVScientists in Japan have found that EGCG (Epigallocatechin Gallate) in green tea can stop HIV from binding to healthy immune cells.What this means is that green tea can help stop the HIV virus from spreading.
Today's Hadith please do read this hadith and apply on yourself
Rasul Allah (sal Allahu alaihi wasallam) told us that there was a group from the Bani Israel who went to visit a graveyard. There they said, “How about if we pray two rakahs and ask Allah (subhana wa ta'ala) to resurrect someone, so we can ask him about death.” So they prayed two rakahs and asked Allah (subhana wa ta'ala) to resurrect one of the dead. A dark man was resurrected, who had the sign of sujood (prostrations) on his forehead. He said, “What do you want from me? I died one hundred years ago and the pain of death only just stopped at this moment. Pray to Allah and ask him to return me to as I was.” [Abu Daud]There are three lessons to learn from this hadith:1. The pain of death is severe and it lasts for a long time. We should pray to Allah (subhana wa ta'ala) to make it easy for us.2. The value of shahada. One of the many honors that Allah (subhana wa ta'ala) will give a shaheed is that his/her pain of death would feel no more then the sting of a mosquito. We should pray to Allah (subhana wa ta'ala) for shahada. The Sahaba always had the desire to die as shaheed.3. The importance of thinking about death. These men of Bani Israel went to the graveyard to contemplate death. We are living in a dream and we only wake up when we die. Hasan al-Basri said “I have never seen something so certain but people treat as doubtful, as death.” There is no doubt that every one of us will die. We should think about our death and prepare for it, so that we may have a good end.
Saturday 16 May 2009
labels
"And the labels fill your pockets. Every pocket is labelled with a characteristic or title; this pocket is filled with labels that say 'Disbeliever,' and everytime you see someone that you don't like, you hand him a label. Another pocket is filled with labels that say 'Innovator,' and a third pocket is filled the labels that say 'Poor,' and another says 'Ignorant,' etc. This way, you have given everyone a label from one of your labels...There are families in Peshawar who cannot find enough Clorox bleach in the marketplaces, so, they send off to Islamabad to purchase this bleach, so that they can use it to clean their clothing and the clothing of their families. So, you are also in need of searching for bleach; you are in need of success in finding that which will clean your heart and purify your insides. If you are part of a particular Islamic group, then beware of assuming that all of the truth rests with that group, and that all falsehood rests with everyone else, as some of the earlier zealous people said: "All of our statements are correct, with a possibility of a mistake, while all the statements of others are mistaken, with a possibility of being correct." This is the destructive type of allegiance! How many groups have been torn apart, and how many people who were close to each other became divided because of such a mindset?!Pay attention to your heart, beware of raising yourself above others, and beware of belittling others. How many of these people have given for the sake of this Religion - but have kept it secret between them and the Lord of the Worlds - from he whose statement is belittled and his appearance mocked, and he might even have given more for this Religion than an Earthful of people like you ever would? So, pay attention to yourself, and may Allah have Mercy on a man who knows his limits and stays inside those limits. The virtuous people are those who acknowledge the virtue of the people of virtue, especially the scholars, and especially those who are old in age, and especially the parents...
So, my brother, it is enough for your good deeds to be annulled that you look to your actions as if they are great, as Allah Said:"Woe to al-Mutaffifin! Those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than their due." [al-Mutaffifin; 1-3]So, if he mentions himself, he only mentions his good deeds, and if he mentions the others, he only mentions their mistakes, as the Prophet said: "One of you sees a small speck of dirt in the eye of his brother, but fails to see the large piece of dirt in his own eye." ['at-Targhib wat-Tarhib'; 3/236]...
Just because you are part of a particular group doesn't mean that you are better than the people. Just because you read a particular book doesn't mean that you are better than the people. There is some good with the Ikhwan, and there is some good with the Tabligh, and there is some good with the Salafiyyah; every one of them has a portion of the good, so, try - if you are able - to collect all of the good from these groups. They used to study from a large group of the scholars, so, his Hadith instructor is different from his Tafsir instructor , and his instructor in spiritual nurturing is different from his Arabic language instructor. Take from the Tabligh their manners...and imagine if we were to follow their path in respecting the people, and their manners with the scholars... The Tabligh have very good speech, as they convey what they say and work magic on the hearts with their manners, and cause any envy one might have against them to vanish. Take from the Ikhwan their historical movements and revolutionary ideas, and take from the Salafiyyah their beliefs. Collect within yourself all that is good, become a student, and do not restrict the truth to your own shaykh... Take from this person, and take from that person; respect the people, and give them the credit they are due, and put them in their proper categories..."
So, my brother, it is enough for your good deeds to be annulled that you look to your actions as if they are great, as Allah Said:"Woe to al-Mutaffifin! Those who, when they have to receive by measure from men, demand full measure, and when they have to give by measure or weight to men, give less than their due." [al-Mutaffifin; 1-3]So, if he mentions himself, he only mentions his good deeds, and if he mentions the others, he only mentions their mistakes, as the Prophet said: "One of you sees a small speck of dirt in the eye of his brother, but fails to see the large piece of dirt in his own eye." ['at-Targhib wat-Tarhib'; 3/236]...
Just because you are part of a particular group doesn't mean that you are better than the people. Just because you read a particular book doesn't mean that you are better than the people. There is some good with the Ikhwan, and there is some good with the Tabligh, and there is some good with the Salafiyyah; every one of them has a portion of the good, so, try - if you are able - to collect all of the good from these groups. They used to study from a large group of the scholars, so, his Hadith instructor is different from his Tafsir instructor , and his instructor in spiritual nurturing is different from his Arabic language instructor. Take from the Tabligh their manners...and imagine if we were to follow their path in respecting the people, and their manners with the scholars... The Tabligh have very good speech, as they convey what they say and work magic on the hearts with their manners, and cause any envy one might have against them to vanish. Take from the Ikhwan their historical movements and revolutionary ideas, and take from the Salafiyyah their beliefs. Collect within yourself all that is good, become a student, and do not restrict the truth to your own shaykh... Take from this person, and take from that person; respect the people, and give them the credit they are due, and put them in their proper categories..."
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