When a servant is hot tempered we play with him just as kids play with a ball ..

When a servant is hot tempered we play with him just as kids play with a ball ..

One of the Salaf asked his student: ‘What do you do when the devil whispers to you?’

One of the Salaf asked his student: ‘What do you do when the devil whispers to you?’

He replied: ‘I fight him back.’

The teacher asked: ‘What if he returns?’

He replied: ‘I fight him.’

The teacher asked again: ‘What if he returns?’

The student repeated again: ‘I fight him.’

The teacher said: ‘This will take too long. Do you see if you try to pass by some sheep and the shepherd’s dog barks at you to prevent you from passing, what would you do?’

He replied: ‘I would struggle to fight and repel him.’

The teacher replied: ‘This would take too long. Instead, seek the assistance of the sheep’s owner, he would suffice you from him . ‘

Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi, English Trans. Page 91

Bewitchment of the Prophet (Sallallaahu ‘alaihi wa Sallam)

In the Book of Medicine of his Sahih, Al-Bukhari recorded that `A’ishah said, “The Messenger of Allah was bewitched until he thought that he had relations with his wives, but he had not had relations with them.”

Sufyan said, “This is the worst form of magic when it reaches this stage.”

So the Prophet said,

O `A’ishah! Do you know that Allah has answered me concerning that which I asked Him.

Two men came to me and one of them sat by my head while the other sat by my feet.

The one who was sitting by my head said to the other one, `What is wrong with this man’

The other replied, `He is bewitched.’

The first one said, `Who bewitched him’

The other replied, `Labid bin A`sam. He is a man from the tribe of Banu Zurayq who is an ally of the Jews, and a hypocrite.’

The first one asked, `With what (did he bewitch him)’

The other replied, `With a comb and hair from the comb.’

The first one asked, `Where (is the comb)’

The other answered, `In the dried bark of a male date palm under a rock in a well called Dharwan.’

`A’ishah said, “So he went to the well to remove it (the comb with the hair).

Then he said,

This is the well that I saw. It was as if its water had henna soaked in it and its palm trees were like the heads of devils.

So he removed it (of the well). Then I (`A’ishah) said, `Will you not make this public’

He replied, (Allah has cured me and I hate to spread (the news of) wickedness to any of the people.)”

Source : Tafseer Ibn Kathir , Soorah An-Naas  –  Dar-us-Salam Publications

***

How come that the Messenger of Allah was bewitched? 

Q 6: How come that the Messenger of Allah (peace be upon him) was bewitched when Allah addresses him saying: Allâh will protect you from mankind. How could he suffer the influence of magic at the time when he was responsible for conveying the Divine Revelation to the Muslims? Kindly explain the statement of the Mushriks (one who associates others with Allah in His Divinity or worship) in the Qur’an: You follow none but a bewitched man. Please, clarify and answer the misconceptions! 

A 6: According to an authentic Hadith, this incident of bewitching took place in Al-Madinah. When the Prophet (peace be upon him) started to receive Divine Revelation regularly, proofs of the truthfulness of his prophethood were established and Allah’s victory was granted to him over the disbelievers who felt disgraced. At that time, a man from the Jews called Labid ibn Al-A`sam bewitched him by sticking one of the Prophet’s hairs to a comb. The Prophet (peace be upon him) started imagining that he had done a thing, which in fact he had not done. Despite being affected by magic, the Prophet (peace be upon him) was conscious of every single word he spoke to people. He would speak the words inspired to him by Allah (Exalted be He). However, the spell that was cast on him affected his intimate relation with his wives. `Aishah (may Allah be please with her) said: Once the Prophet was bewitched so that he began to imagine that he had done a thing which in fact he had not done

It was only when Jibril (Gabriel) (peace be upon him) told him about what had happened to him that the Prophet (peace be upon him) sent someone to bring the spell out from a well belonging to one of the Al-Ansar (the Helpers, inhabitants of Madinah who supported the Prophet). When he was rid of it, the spell was broken by Allah’s grace. It was then that Allah (Exalted be He) revealed the two Surahs, which came to be known as Al-Mu`awwidhatayn (Surahs Al-Falaq and Al-Nas). When the Prophet (peace be upon him) recited them, he was cured. Praising these two Surahs, the Prophet (peace be upon him) said: No one can use anything that is equal to these two Surahs in seeking refuge in Allah. The fact that the Prophet (peace be upon him) was bewitched did not affect his conveying of the Islamic Message nor were the people around him affected by that. Allah (Glorified and Exalted be He) protected him from failing to convey the Message of Islam to people.

Like all other prophets, Muhammad (peace be upon him) suffered several types of physical pain. For example, in the battle of Uhud, his face was wounded by the rings of his helmet that pierced his temples, his lower lip bled, and one of his teeth was broken. He also fell into a pit. The disbelievers also tightened a net around him in Makkah. He suffered pain like all the prophets who preceded him. Allah (Exalted be He) raised him to greater ranks and doubled his reward for his patient endurance of suffering and oppression at the hands of the disbelievers. Regarding the Ayah which reads: (Allâh will protect you from mankind…), it means that Allah (Exalted be He) will protect the Prophet (peace be upon him) from the disbelievers’ conspiracy to kill him and from their attempt to prevent him from conveying the Message of Islam.

Source: Fatwas of Ibn Baaz – http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1009&PageNo=1&BookID=14

Related Link:

Was the Prophet (صلى الله عليه و سلم) Bewitched? – Shaykh Ibn Utahymeen

 

Iblis said to Nooh : ‘There are five things that cause people to become destroyed’

‘Abdullah Ibn ‘Umar (radhi Allaahu anhuma) said:

While on the Ark, [Prophet] Nooh (‘alayhis-salam) noticed an old man whom he did not recognise. Nooh inquired: ‘What brought you here?’ He replied: ‘I came to strike the hearts of your followers, so their hearts become with me, while their bodies with you.’ Nooh responded: ‘Leave O enemy of Allah.’

Iblis said: ‘There are five things that cause people to become destroyed (deviated). I will inform you of three and not of the other two’. It was revealed to Nooh that he needed not know the three, but that he should enquire about the two.”

Iblis said: ‘The two that are certain to work are: envy: I was cursed because of my envy, and became a stoned devil. And the second is eagerness (to have more) : The entire paradise was made permissible to Adam (‘alayhis-salam) . I got what I wanted from him because of his eagerness.’

Ibn Abee al-Dunya in Maka’d al-Shaytaan , 65/ 44.

Posted from the Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi, Dar as-sunnah Publishers. Page 74

Shaytan says : “If you miss him now , you will never catch him again”

When death befalls someone, he should know that it is an hour of serious suffering because it is a moment of severe pain, when he is leaving all objects of love, his loved ones, and to all that the horror of the throes of death and fear of where his wealth go. Then Shaytan comes and attempts to have the slave [of Allah] become discontent with his Lord, he tells him ‘Look at you! What made you die? Is it painful? You are leaving your wife, your children and you will be laid under the ground? So he might cause him to become discontent with his Lord, hating Allaah’s decree, making him say things that include any kind of objection , or he might make him unjust in his will, giving some of the inheritors preference over others, to on and so forth. In this case, we need to cure the whispers of Shaytaan and cure the self .

Abu Dawood reported from Abu al-Yusr (radiy Allaahu anhu) that the Prophet (Sallallaahu ‘alaihi wa sallam) used to say,

 أعوذ بك أن يتخبطني الشيطان عند الموت

Aoodhubika an ya takhabaTani ash-Shaytaan ‘indal Mawt

“I seek refuge in You that Shaytaan flounders me at death: [1]

In that minute Shaytaan tells his assistants,

“If you miss him now [i.e. you do not succeed to lead him astray before he dies], you will never catch him again [i.e. you will never be able to deviate him at any other time].”

As for the cure for these trials we should first mention that whoever is mindful of Allah while in good health, Allah will protect him when he is ill, and whoever observes Allah in his thoughts, Allah will protect him when he moves his bodily parts.

Al-Khattaab said,

“His seeking refuge in the ‘floundering of Shaytaan at death‘, that is if Shaytaan seizes him when he leaves this world, preventing him from repenting or hinders him from mending his affairs, leaving an injustice or he makes him despair from the mercy of Allaah or makes him hate death or be sorry for this life, so he becomes discontented with Allah’s decree in dissolution, going to the hereafter, so one has a bad end and he meets his Lord while he is discontented with Him.

It was narrated that the Shaytaan is never tougher on a man as in death and he tells his assistants: ‘Take this person! if you miss him today you will never catch him again.’ We seek refuge in Allah from his evil, we ask him to bless our death and to have a good end.”

[1] Reported by Abu Dawood 1552-1553, al-Nasa’i[8:283] through the chain of Afla’ Mawla (emancipated slave) of Abu Ayyub from Abu al-Yusr that the Prophet (Sallallaahu ‘alaihi wa sallam) used to pray, “O Allah! I seek refuge in you from dying under abolishment, not being deliberate, I seek refuge in you from drowning, from burning and from senility, I seek refuge in you that Shaytaan flounders me at death, I seek refuge in you that I die while escaping from fighting for Your sake and I seek refuge in you from dying because of a sting.”

Source: from the Book “Disciplining the Soul” by Ibn al Jawzi (rahimahullaah) , published by Dar as-Sunnah

Related Links:

Jinn & Devils Index Page:
https://abdurrahman.org/jinn-shayateen-devils/

Seeking Refuge in Allah from Shaitan :
https://authentic-dua.com/category/dua-dhikr/shaitan-devil/

Ruling on the so-called science of summoning spirits – Shaykh Ibn Baaz

 A speech by His Eminence published in the local and Islamic newspapers in 1395 A.H

All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, his Companions, and those who follow his guidance.

The so-called science of summoning spirits is widespread among many people including writers and others. They claim that they summon the souls of the dead through a method invented by those who practice such jugglery. They further claim that they ask such souls about the dead, whether they are in bliss or torture, as well as other such affairs as they may think the dead know about.

I have investigated the issue thoroughly to find that it is a false science and a satanic jugglery that aims at corrupting beliefs and morals, confusing Muslims, and claiming to know the Ghayb (the Unseen) in many respects.

Therefore, I considered it proper to write a brief note to clarify the truth, advise the Ummah, and ward off confusion. Undoubtedly, this issue, as any other issue, should be referred to the Qur’an and the Sunnah so that we might verify what they or one of them verify and reject what they or one of them rejects. In this regard, Allah (Glorified and Exalted be He) says: O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.

With regards to soul-related issues, they have to do with matters relating to the Ghayb, the truth about which is exclusively known by Allah (Glorified and Exalted be He). It is impermissible to discuss them unless substantiated by a Shar`y (Islamic legal) evidence. Allah (Exalted be He) says: (He Alone is) the All-Knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen).” Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him. Allah (Glorified be He) also says in Surah Al-Naml: Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh”

Scholars differed regarding what is intended by the Ruh (the Spirit) in the Ayah (Qur’anic verse) in Surah Al-Isra’ that reads: And they ask you (O Muhammad صلى الله عليه و سلم) concerning the Rûh (the spirit); Say: “The Rûh (the spirit) is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.” Some scholars view that it refers to the soul that is in the bodies. Accordingly, the Ayah indicates that the soul is a divine secret unknown to humankind and no one can know about it except what Allah tells. Thus, it is something that is known exclusively to Allah who concealed it from creatures. The Qur’an and authentically reported Hadiths indicate that the souls of the dead survive after the death of bodies. The following Ayah indicates the same fact: It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. It is also authentically reported that on the Day of Badr, the Prophet (peace be upon him) ordered that the corpses of twenty-four leaders of Quraysh should be thrown into one of the dirty dry wells of Badr. (It is a habit of the Prophet, peace be upon him, that whenever he conquered some people, he used to stay at the battlefield for three nights). So, on the third day of the Battle of Badr, he ordered that his she-camel be saddled, then he set out, and his Companions followed him saying among themselves, ‘Definitely, he (peace be upon him) is proceeding for some great purpose.’ When he (peace be upon him) halted at the edge of the well, he addressed the corpses of the Quraishi infidels by their names and their fathers’ names, ‘O so-and-so, son of so-and-so, and O so-and-so, son of so-and-so!Would it have pleased you if you had obeyed Allah and His Messenger? We have found true what your Lord promised us. Have you too found true what your Lord promised you?’ `Umar said, ‘O Messenger of Allah! You are speaking to bodies that have no souls!’ The Messenger of Allah (peace be upon him) said, ‘By Him in Whose Hand is the soul of Muhammad, you do not hear what I say better than they do, but they cannot answer.’ The Prophet (peace be upon him) is authentically reported to have said: The deceased person hears the footsteps of those who escort him to his final destination after they leave him.

The great scholar Ibn Al-Qayyim (may Allah be merciful to him) said: “The Salaf (righteous predecessors) are unanimously in agreement with that, and they believed, according to many transmitted reports, that a dead person recognizes the visit of a living person and becomes cheerful about it.”

Furthermore, Ibn Al-Qayyim recorded that Ibn `Abbas (may Allah be pleased with him and his father) gave an interpretation of the Ayah that reads: It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed.

He said: “I was told that the souls of both the living and the dead meet while sleeping and ask each other questions. However, Allah maintains the souls of the dead and sends the souls of the living back to their bodies.”

Ibn Al-Qayyim (may Allah be merciful to him) commented, saying: “The meeting between the souls of the living and the dead is proven by the fact that a living person might see in his dream a dead person and ask him about things not known by the former for which the latter gives an answer that might correspond with the real fact.”

This is the view held by the Salaf that the souls of the dead survive until a time known only to Allah. However, it is not authentically reported that they communicate with the living people at any time other than that of sleeping.

Claims of jugglers that they have the ability to summon the soul of any dead person they like, talk to, and ask it questions are all false. Actually, such are false claims that have no textual or rational grounds. Rather, Allah Alone is the One Who knows about and disposes of souls. He Alone is the One capable of returning them to bodies whenever He so wills. In fact, He Alone is the One who disposes of His Kingdom and no one can interfere with His Plan. However, those who claim otherwise are those who claim to know things they are totally ignorant about and deliberately lie to people regarding the news they report about souls,which they spread either in order to earn money, to prove themselves able to do things they actually cannot do or to confuse people and thus corrupt their religion and `Aqidah (creed).

In addition, souls summoned by such jugglers are souls of devils they make use of after worshipping and obeying the commands of such devils. The latter do what the former asks and thus deceive people and impersonate the claimed dead people.

Allah (Exalted be He) says in this regard: And so We have appointed for every Prophet enemies – Shayâtîn (devils) among mankind and jinn, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it; so leave them alone with their fabrications. (Tafsîr Qurtubi) (And this is in order) that the hearts of those who disbelieve in the Hereafter may incline to such (deceit), and that they may remain pleased with it, and that they may commit what they are committing (all kinds of sins and evil deeds).

He (Exalted be He) also says: And on the Day when He will gather them (all) together (and say): “O you assembly of jinn! Many did you mislead of men,” and their Auliyâ’ (friends and helpers) amongst men will say: “Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us.” He will say: “The Fire be your dwelling-place, you will dwell therein forever, except as Allâh may will. Certainly your Lord is All-Wise, All-Knowing.”

Scholars of Tafsir (exegesis of the meanings of the Qur’an) say that Jinn benefit from humans in the sense that the latter worship them through sacrificing, vowing for and supplicating to them. On the other hand, humans benefit from Jinn in the sense that the latter fulfill the requests which the former ask of them. In return, they tell them about things that only the Jinn may get to know from remote places, or about things they overhear, or merely about lies, which happens in most cases. Supposing that such people do not offer acts of worship for the souls they summon, even then such a practice may not be considered permissible. This is because merely asking devils, soothsayers, jugglers, and diviners is impermissible. Believing what they say is more unlawful and sinful and even falls under disbelief. In this regard, the Prophet (peace be upon him) said: Anyone who visits a diviner and asks him about anything, his Salahs (Prayers) extending to forty nights will not be accepted. It is also reported in Musnad Ahmad and the Sunan (Hadith compilations classified by jurisprudential themes) that the Prophet (peace be upon him) said: Anyone who resorts to a diviner and believes in what he says has disbelieved in what was revealed to Muhammad (peace be upon him).

****

So many Hadiths and traditions were related in this regard. Undoubtedly, the so-called summoned souls are included under those things prohibited by the Prophet (peace be upon him), as they are of the same kind of souls of devils used by diviners and jugglers and thus have the same ruling. They may not be summoned or believed. In fact, such are all prohibited, abhorred, and false practices based on the above-quoted Hadiths and traditions to this effect. This is also because the statements they report from such souls are included under knowledge of the Ghayb. Allah (Glorified be He) says: Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh”

Such souls might also belong to the devils who used to accompany the dead people, while they were alive, whose souls are summoned. Thus, they may tell some events that had passed to the dead person while alive. Therefore, they may neither be summoned, asked, nor believed as substantiated by the above-quoted evidence. Actually, those people summon no more than devils and Jinn and make use of them in return for acts of worship, which should not be offered to anyone except Allah. Thus, such people commit major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam). We seek refuge with Allah.

The Permanent Committee for Scholarly Research and Ifta’ in the Saudi House of Fatwa issued a Fatwa on Hypnotism included under summoning spirits, which states:

“Hypnotism is a kind of fortune-telling or magic whereby the hypnotist uses the Jinn to overpower the subject and then speak through his tongue and give him strength to do things by means of controlling his faculties. This is true if the Jinni is sincere to the hypnotist and obeys him in return for the things by means of which the hypnotist draws close to him. So, the Jinni makes the subject obey the commands of the hypnotist and helps him do things he is asked by the hypnotist to do. Thus, it is impermissible to use hypnotism in finding out stolen objects or lost thingsor in treating diseases or doing anything. Rather, it is an act of Shirk, for the reasons stated above and because it implies relying on other than Allah in things beyond ordinary means which Allah has made accessible for His creatures and permitted them to use.”

End of quote.

Among scholars who disclosed the truth about such false claims is Dr. Muhammad Muhammad Husayn in his book “Modern Spirituality, Truth and Objectives.” He was one of those deceived by such jugglery for a while but Allah guided him to truth to uncover the falsehood of such claims after he had gone deeply into them and found them no more than superstitions and jugglery. He stated that those who practice summoning spirits make use of a variety of methods. Beginners use a small cup to receive them therein. Others make use of the basket method on whose edge a pen is fastened to write answers to the questions of questioners. However, others depend on an intermediary such as in the case of Hypnotism.

He added that he has doubts about those who claim to summon spirits and that they are supported by certain sponsors in view of the huge propaganda made for them. Therefore, many newspapers and magazines that have never been active in any spiritual or hereafter-related fields hurried to be updated with them and publish their claims. Such magazines have never called to religion or belief in Allah. He also added that they concern themselves with reviving the Pharaonic and other pre-Islamic ideologies. Moreover, he added that those who promote these ideas are people who lost a dear person, and thus try to console themselves through fancies. In this regard, the most famous person who promoted such an idea is Mr. Oliver Lodge who lost his son in World War I. The same applies to the founder of Spiritualism movement in Egypt Ahmad FahmyAbul-Khayr whose long awaited son died in 1937.

Dr. Muhammad Muhammad Husayn stated that he practiced such a false practice starting with the method of cup and table, which he found them unpersuasive. He ended up using the method of an intermediary and tried to watch the so-called embodiment of souls or hear their direct voice that they deem the evidence of the truthfulness of their claims. Neither he nor others were successful because this cannot be materialized in the actual fact. Rather, they are no more than exact deceptions based on secret skillful tricks that aim at destroying religions.

Universal destructive Zionism is not far away this. When the man came to realize the truth about such false ideas and to lose confidence in them, he forsook them and decided to make clear the truth to people. He began to say that those deviated people work hard to extract deep-rooted faith and `Aqidah out of people’s hearts and plunge them into a confusing mix of doubts and illusions. Those who claim to summon spirits describe the Messengers of Allah (peace be upon them) as no more than spiritual intermediaries as claimed by their leader Arthur Findlay in his book “On the Edge of the Ether.” Speaking about prophets, the author describes them as high class intermediaries, and their miracles as no more than spiritual phenomena as those that happen in the room where spirits are summoned.

Dr. Husayn further said: “If they fail to summon a spirit, they will say that the intermediary is unsuccessful or tired, that attendants are incompatible or that among attendants are dubious or challenging people.”

Among their false claims is their claim that Jibril (Gabriel, peace be upon him) attends and blesses their sessions (may Allah damn them). This was a brief outline of the ideas of Dr. Muhammad Muhammad Husayn on the subject.

According to what we mentioned above as well as the opinion of the Committee and Dr. Muhammad Muhammad Husayn on Hypnotism, it becomes clear how false are the claims of those who allege that they talk to souls, including summoning the souls of the dead and asking them what they would like to know. It also becomes clear that all these are satanic acts and jugglery falling under acts warned against by the Prophet (peace be upon him), such as consulting diviners, soothsayers, augurs and the like. It is thus obligatory on officials in Muslim states to ban and eliminate such falsehood and prescribe deterrent penalties against those indulgent in them. It is also obligatory on editors-in-chief of Muslim newspapers not to publish such falsehood which might defame their newspapers. Rather, they have to criticize and refute it and warn people against the traps, deceptions and illusions of devils from among both human and Jinn. Indeed, Allah says the truth and guides to the straight path. We ask Him to reform the states of Muslims, grant them clear understanding of the religion, and protect them against the deception of criminals and the illusions of the friends of devils. Indeed, He is the Patron, Capable of all things. May peace and blessings be upon our Prophet Muhammad.

Posted from : http://www.alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&View=Page&PageID=209&PageNo=1&BookID=14

Iblis said: “These ropes are the various lusts with which I strike on the children of Adam”

Thabit Al-Bunani said: ‘It was reported to us that once Iblis manifested himself before Prophet Yahya (‘alaihis-salaam).’ Observing that he had numerous ropes on him, Yahya inquired:

“O Iblis! What are these ropes that I see on you?”

He replied:

“These ropes are the various lusts with which I strike on the children of Adam.”

Yahya asked: ‘Does there exist a rope for me too?’

Satan said: ‘Yes.’ When you satiate yourself with food, you experience weightiness and it is for this reason you become disinclined to perform prayers, remembrance and supplications.

Hearing this, Yahya vowed: By Allah! Never shall I eat to my fill, ever again.

Iblis responded by pledging: And by Allah, never shall I give advice to a Muslim, ever again.’

[Ahmad in al-Zuhd page 96]

Posted from the excellent Book – The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi. Darussunnah Publishers.You are encouraged to buy this very beneficial Book – around 600 pages.

Visithttps://abdurrahman.org/jinn-shayateen-devils/

How the Shaytaan Finds His Way into Somebody’s Heart ? – Permanent Committee

Question:

Through what avenues does the Shaytaan find a way to make suggestions to man?

Answer:

There are many avenues;

He might try to incite someone to fornicate, for example. He first incites his victim to be alone with women, then to look at them, then to talk to them, then perhaps to listen to them sing, and so on until he achieves his end: when his victim fornicates.

Shaytaan may attack a person through his stomach, by tempting him into eating what is unlawful, into drinking alcohol, or even into taking drugs.

Shaytaan may find that a person has an inordinate love for owning things, so he biguiles him into gaining wealth through unlawful means: stealing, swindling, practicing usury, usurping, cheating.

He may find that a person has a great deal of pride, so he will encourage him to belittle others, to be haughty with those inferior to him in society,

and the list of Shaytaan’s tricks is endless.

May Allaah send peace and blessings on Muhammad, his family, and his Companions.

Permanent Committee for Research and Verdicts
Fataawa Islamiyah, vol. 8, p314
Dar-us-salam publications

Protecting the Home by Recitation of the Qur’aan – Saheeh Ahadeeth

Aboo Hurayrah رضى الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

“Do not make your homes like graveyards, indeed shaytaan avoids the home in which Sooratul-Baqarah is read.”  [1]

Ibn Mas’ood رضى الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said: 

“Verily everything has a high point, and the highest point of the Qur’aan is Sooratul-Baqarah, and verily shaytaan, if he hears Sooratul-Baqarah recited, he leaves the house in which Sooratul-Baqarah is recited.” [2]

And the Messenger of Allaah صلى الله عليه وسلم said:

“Recite Sooratul-Baqarah in your homes, for indeed shaytaan does not enter a house in which Sooratul-Baqarah is recited in.”  [3]

Aboo Mas’ood narrated that the Messenger of Allaah صلى الله عليه وسلم said:

“Whoever recites the two verses from the end of Sooratul-Baqarah in a night, they will suffice him.” [4]

‘Uqbah bin ‘Aamir narrated that the Messenger of Allaah صلى الله عليه وسلم said:

“Recite these two aayaat that are at the end of Sooratul-Baqarah, for indeed my Lord gave them to me from under the ‘Arsh.” [5]

And the Messenger of Allaah صلى الله عليه وسلم said:

“(( Qul Huwal-llaahu Ahad )) and the Mu’awwidhatayn [Sooratul-Falaq and Sooratun-Naas]  when you reach evening and when you reach the morning 3 times suffice you from everything.”  [6]

[1] Muslim, at-Tirmidhee(#2877), Ahkaamul-Janaa’iz (p.212) of Shaykhal-Albaanee
[2]  Declared hasan by Shaykh al-Albaanee.  See As-Saheehah (#588)
[3] Declared hasan by Shaykh al-Albaanee.  As-Saheehah (# 1521) * Note:  What is intended, and Allaah knows best, is the actual recitation of the Qur’aan by the occupants themselves, not playing audio files (or cds, cassettes) in the home. {A.S.}
[4] Al-Bukhaaree, Muslim, Aboo Daawood (#1397), at-Tirmidhee (#2881), Ibn Maajah (#1368 and 1369)
[5] as-Saheehah (#1482)
[6] Saheeh. Refer to Saheehul-Jaami’ (#4406) and al-Mishkaat (#2163)

Source for above : [eBook] Protecting oneself from shaytaan and from harm through the Words of Remembrance found in the Authentic Sunnah

[Book Reco] The Devil’s Deceptions (Talbis Iblis): By Imam Abu’l Faraj Ibn Al Jawzi

The Devil's Deceptions (Talbis Iblis) - By Imam Abul Faraj Ibn Al Jawzi

Paperback 592 Pages
ISBN : 9780904336051
Publisher : Dar as-Sunnah

About The Book

It is from enmity and hopelessness of the devil that his endeavour to misguide mankind from the Path of Allah will persist. This misguidance takes many shades and forms; be it from planting seeds of doubt, or giving rise to deviant ideas antithetical to the sacred teachings of Islam, and essentially becoming entangled within regressive intellectual and rhetorical discourses. The Ummah has suffered varying levels of deviation, some of which remain prevalent today, while more continue to be uncovered – and such is the impact of delusive plottings of the devil and his allies.

This book is the sixth instalment from Dar as-Sunnah of the illustrious Imam, Abu’l-Faraj Ibn Jawzi. Being a complete translation of his well-known and prized work, Ibn Jawzi enumerates within it, many of the mechanisms and modus operandi used by the devil in deceiving and leading mankind away from the Straight Path. It is of particular value and importance because only by unearthing and accentuating some of the traps of the devil, can mankind avoid them as well as navigate others away from falling prey to his harm.

Speaking about the devil and his plotting, the author wrote that, “he was only able to do so while creeping during the night of ignorance. Had the dawn of knowledge shone on him, he would have been exposed. Thus I decided to warn from his plots for identifying evil is a form of warning from it.”

This translation of Tablees Iblees will provide important analysis in developing self-awareness and critical thinking to ward off many deceptions of the devil, which have plagued mankind from the time of Adam. For such reasons alone, this work is a valuable addition to the scholarly discourse it presents to the English speaking world.

About the Author:

‘Abu’l-Faraj Jamal al-Din Abdul Rahman ibn Ali Ibn Muhammad ibn Ali Ibn Ubayd Allah Ibn al-Jawzi al-Qurashi al Tamimi al Bakri al-Baghdadi al-Hanbali (509/510-597) was the Imam of the Hanbalis and foremost orator of kings and commoners in his time, whose gatherings reportedly reached one hundred thousand.

A hadith master, philologist, commentator of Qur’an, expert jurist, physician, and historian of superb character and exquisite manners.
Ibn al-Jawzi was a prolific author of over seven hundred books.

He was the author of a vast number of works of which several have been printed in recent times. He was famous as a preacher and the traveller Ibn Jubair gives an enthusiastic account of two of his sermons heard in Baghdad.

He was born in 509/510 AH in the city of Baghdad and grew up studying under the leading scholars of the time, He also was noted for his scholarship in the fields of history, linguistics, tafseer and fiqh. In fact, he became the leading scholar of the Hanbali Madhab of his time and played an important role in reviving and spreading it, especially after the become a favorite of the Abassid Caliph, al Mustadi

Ibn al-Jawzi was severely tried towards the end of his life when his criticism of Shaykh `Abd al-Qadir al-Gilani – his senior of forty years – led to accusations made against him to the Sultan al-Nasir by the Shaykh’s children and supporters. He was taken from Baghdad to the city of Wasit where he remained imprisoned for five years.

Ibn al-Jawzi passed away in 597 AH, two years after his release from Imprisonment.

When ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another

From the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh p.37-39 

“When Shaikh Abdullah Al-Qar’aawee1 came to our region, many people were suffering from illnesses; they were bed-ridden and couldn’t get up. And what was this due to? It was due to the Jinn and so on and so forth. They would go out and come across the Jinn at night in trees and upon the roads and so on, and the devils would take over them. This is because they were ignorant. They didn’t have any understanding of Tawheed.

So when he (i.e. Shaikh Al-Qar’aawee) came and spread Tawheed, not ruqyah or anything else, may Allah bless you, all of these things came to an end. All of these (possessions and illnesses) came to an end once Tawheed and knowledge spread. When Tawheed and knowledge spread, these things go away and come to an end. And when ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another.

So I advised him to do as the good doers in the past did, which was to call to Tawheed and wage war against shirk and false superstitions such that the devils left them and they had no need for people to perform ruqyah on them from devils, sorcerers or anyone else….”

[1]Translator’s Note:Shaikh Abdullah Al-Qar’aawee was born in 1315H in Saudi Arabia where he played a great role in reviving the call to Islaam, particularly in its southern regions, making Saamitah the center of his efforts. He studied under such Scholars as Shaikh Muhammad bin Ibtaheem, the former muftee of Saudi Arabia, and produced students of his own such as Shaikh Haafidh Al-Hakamee. He passed away in 1389H, may Allah have mercy on him.

An Open Enemy – Dawud Adeeb [Audio|En]

Listen / Download Mp3 Here (Time 35:19)

Audio Download Courtesy : dawatulmuminaat

Khutbah by our elder brother Dawud Adib hafidhahullaah

The Origins of Shirk : Shaykh al-Albaanee

The Origins of Shirk [1]
Al-Ibaanah Magazine , Issue No.3 – Dhul-Qa’dah 1416H / April 1996

From that which has been established in the Sharee’ah (prescribed law) is that mankind was – in the beginning – a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allaah, to other than Allaah) gradually overcame them. The basis for this is the saying of Allaah – the Most Blessed, the Most High:

“Mankind was one Ummah, then Allaah sent prophets bringing good news and warnings.” (Soorah Baqarah 2:213)

Ibn ‘Abbaas – radiallaahu ‘anhu – said: “Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee’ah (law) of the truth, then they differed. So Allaah sent prophets as bringers of good news and as warners.” [2]

Ibn ‘Urwah al-Hanbalee (d.837 H) said: “This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers.” [3]

I say: In it is also a refutation of some of the philosophers and atheists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:

Firstly: His (the prophet sallallaahu ‘alayhi wa sallam) saying that he related from his Lord (Allaah) : “I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority.” [4]

Secondly: His (the prophet sallallaahu ‘alayhi wa sallam) saying: “Every child is born upon the Fitrah [5] but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them.”

Abu Hurayrah said: Recite if you wish: “Allaah’s fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allaah.” (Soorah ar-Rum 30:30) [6]

After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed). Concerning the saying of Allaah – the most perfect – about the people of Nooh:

“And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa’, nor Yaghooth, nor Ya’ooq, nor Nasr.” (Soorah Nooh 71:23)

It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allaah – the most high – and he whispered to them that this is what their forefathers used to do!!!

So Allaah sent to them Nooh alayhis-salaam, commanding them to worship Allaah alone. However none responded to hiscall except a few. Allaah – the mighty and majestic – related this whole incident in Soorah Nooh Ibn ‘Abbas relates: “Indeed these five names of righteous men from the people of Nooh. When they died Shataan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them.”[7]

The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the salaf (Pious Predecessors) – radiallaahu ‘anhum. In ad-Durral-Manthoor (6/269): ‘Abdullaah ibn Humaid relates from Abu Muttahar, who said: Yazeed ibn al-Muhallab was mentioned to Abu Ja’far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allaah was first worshipped. Then he mentioned Wadd and said: “Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil ( Babel ), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying : I see that you are mourning and lamenting over him. So why don’t you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said : “Why doesn’t every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him.” So they all said “yes”. So each household made a picture of him, which they adored and venerated and which constantly reminded them of him. Abu Ja’far said: “Those from the later generation saw what the (pevious generation) had done and considered that……..to the extent that they took him as an ilah (diety) to be worshipped besides Allaah. He then said :” This was the first idol worshipped other than Allaah, and they called this idol Wadd”[8]

Thus the wisdom of Allaah – the Blessed, the Most High – was fufilled, when he sent Muhammed sallallaahu ‘alayhi wa sallam as the final prophet and made his Sharee’ah the completion of all divinely Prescribed Laws, in that He prohibited all means and avenues by which people may fall into Shirk – which is the greatest of sins. For this reason, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave; have all been prohibited. All of these lead to excessiveness and lead to the worship of other than Allaah – the Most High.

This being the case even more so in an age in which knowledge is diminishing, ignorance is increasing, thre are few sincere advisors ( to the truth) and shaytaan is co-operating with men and jinn to misguide mankind and to take them away from the worship of Allaah alone – the Blessed, the Most High.

FOOTNOTES:

1. Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (pp.101-106)

2. Related by Ibn Jareer at-Tabaree in his tafseer (4/275) and al-Haakim (2/546) who said: “It is authentic according to the criterion of al-Bukhari.” Adh-Dhahabee also agreed.

3. Al-Khawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad’alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form.

4. Related by Muslim (8/159) and Ahmad (4/162) from ‘Iyaadh ibn Himaar al-Mujaashi’ee radiallaahu ‘anhu

5. [From the Editors] Ibn-al-Atheer said in an-Nihaayah (3/457): “Al-Fitr: means to begin and create, and al-Fitrah is the condition resulting from it. The meaning is that mankind were born upona disposition and a nature which is ready to accept the true Religion. So if he were to be left upon this, then he would continue upon it. However, those who deviate from this do so due to following human weaknesses and blind following of others…..” Al-Haafidh Ibn Hajar said in Al-Fath (3/248): “The people differ concerning what is meant by al-Fitrah and the most famous saying is that it means Islaam. Ibn ‘abdul-Barr said: That is what was well known with most of the salaf (pious predecessors), and the scholars of tafseer are agreed that what is meant by the saying of Allaah – the Most High – “Allaah’s fitrah wiht which He created mankind.” is Islaam

6. Related by Al-Bukhaaree (11/418) and Muslim (18/52)

7. Related by al-Bukhaaree (8/534)

8. Related by Ibn Abee Haatim also, as is in al-Kawaakibud-Duraaree (6/112/2) of Ibn ‘Urwah al-Hanbalee, along with an isnaad which is Hasan, up to Abu Muttahar. However, no biography could be found for him, neither in ad-Dawlaabee’s al-Kunaa wal-Asmaa, nor Muslim’s al-Kunaa, nor any one elses. And the hidden defect here is that he is from the Shee’ah, but his biography is not included in at-Toosee’s al-Kunaa — from the index of Shee’ah narrators.

 

The Remedy for Whispering (of Shaytan) : Shaikh Ibn Baz

From Fatawah Islamiyyah Vol. 1 and 2
Published by Darussalaam

The Remedy for Whispering (of Shaytan) in the Prayer

When I begin to pray, I am afflicted by a kind of whispering and thoughts, and sometimes I do not know what I have recited, not how many Raka’ahs I have prayed. Please advice me.

It is prescribed for the worshiper, man or woman, to approach the prayer with humility towards Allah and to call to mind that he stands before his Lord, so that Shaytan will stay away from him and the whispering will be reduced, in implementation of Allah’s Words: “Successful indeed are the believers. Those who offers their prayers with all solemnity and full submission.” [Soorah Muminoon (23): 1-2]

If the whispering become frequent, it is prescribed to seek refuge with Allah, from Shaytan, as the Prophet (sallallahu alaihi wa-sallam) ordered Uthman Ibn Abi al-As when he informed him (sallallahu alaihi wa-sallam) that Shaytan had confused his prayers. And when the worshiper becomes confused as to the number of Raka’ahs he has prayed, he should assume the minimum, base his estimation upon what he is sure of, and then complete his prayer. Afterwards, he performs two prostration of forgetfulness before making the Tasleem, based upon the narration of Abu Said (radhi allahu anhu) from the Prophet (sallallahu alaihi wa-sallam) in which he said: “If any of you is in doubt regarding his prayer, and he does not know how much he has prayed, three or four (Raka’ahs) then let him cast aside doubt and base his estimation upon what he is sure of. Then prostrate twice before making the Tasleem; if he has prayed five, his prayer will be an intercessor for him, and if he has completed the prayer correctly, it will be a humiliation for Shaytan.” [Saheeh Muslim (571)], And Allah is the Grantor of success.

Shaikh Ibn Baz (rahimahullah)

Isti’adhah : Seeking Refuge with Allah : Tafsir Ibn Kathir

Tafseer Ibn Kathir – Surah Fatihah

[1] Why the Devil is called Shaytan ?

In the Arabic language, Shaytan is derived from Shatana, which means the far thing. Hence, the Shaytan has a different nature than mankind, and his sinful ways are far away from every type of righteousness. It was also said that Shaytan is derived from Shata, (literally `burned’), because it was created from fire. Some scholars said that both meanings are correct, although they state that the first meaning is more plausible. Further, Siybawayh (the renowned Arab linguistic) said, “The Arabs say, `So-and-so has Tashaytan,’ when he commits the act of the devils. If Shaytan was derived from Shata, they would have said, Tashayyata (rather than Tashaytan).” Hence, Shaytan is derived from the word that means, far away. This is why they call those who are rebellious (or mischievous) from among the Jinns and mankind a `Shaytan’. Allah said,

(And so We have appointed for every Prophet enemies ـ Shayatin (devils) among mankind and Jinn, inspiring one another with adorned speech as a delusion (or by way of deception)) (6:112).

In addition, the Musnad by Imam Ahmad records that Abu Dharr said that the Messenger of Allah said,

(O Abu Dharr! Seek refuge with Allah from the devils of mankind and the Jinns.) Abu Dharr said, “I asked him , `Are there human devils’ He said, (Yes.)” Furthermore, it is recorded in Sahih Muslim that Abu Dharr said that the Messenger of Allah said,

(The woman, the donkey and the black dog interrupt the prayer (if they pass in front of those who do not pray behind a Sutrah, i.e. a barrier).) Abu Dharr said, “I said, `What is the difference between the black dog and the red or yellow dog’ He said,

(The black dog is a devil.).”

Also, Ibn Jarir At-Tabari recorded that `Umar bin Al-Khattab once rode a Berthawn (huge camel) which started to proceed arrogantly. `Umar kept striking the animal, but the animal kept walking in an arrogant manner. `Umar dismounted the animal and said, “By Allah! You have carried me on a Shaytan. I did not come down from it until after I had felt something strange in my heart.” This Hadith has an authentic chain of narrators.

[2] What does Isti`adhah mean

Isti`adhah means, “I seek refuge with Allah from the cursed Satan so that he is prevented from affecting my religious or worldly affairs, or hindering me from adhering to what I was commanded, or luring me into what I was prohibited from.” Indeed, only Allah is able to prevent the evil of Satan from touching the son of Adam. This is why Allah allowed us to be lenient and kind with the human devil, so that his soft nature might cause him to refrain from the evil he is indulging in. However, Allah required us to seek refuge with Him from the evil of Satan, because he neither accepts bribes nor does kindness affect him, for he is pure evil. Thus, only He Who created Satan is able to stop his evil. This meaning is reiterated in only three Ayat in the Qur’an. Allah said in Surat Al-A`raf,

(Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don’t punish them).) (7:199)

This is about dealing with human beings. He then said in the same Surah,

(And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is Hearing, Knowing (7: 200).)

Allah also said in Surat Al-Mu’minun,

(Repel evil with that which is better. We are Best-Acquainted with the things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.” (23:96-98).)

Further, Allah said in Surat As-Sajdah,

(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing) (41:34-36).

[3] The Tafsir of Isti`adhah (seeking Refuge)

Allah said,

(Show forgiveness, enjoin what is good, and stay away from the foolish (i.e. don’t punish them). And if an evil whisper comes to you from Shaytan (Satan), then seek refuge with Allah. Verily, He is Hearing, Knowing) (7:199-200),

(Repel evil with that which is better. We are Best-Acquainted with things they utter. And say: “My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.”) (23:96-98) and,

(Repel (an evil) with one which is better, then verily he with whom there was enmity between you, (will become) as though he was a close friend. But none is granted it except those who are patient ـ and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e. Paradise and of a high moral character) in this world. And if an evil whisper from Shaytan tries to turn you away (O Muhammad ) (from doing good), then seek refuge in Allah. Verily, He is the Hearing, the Knowing.) (41:34-36) These are the only three Ayat that carry this meaning. Allah commanded that we be lenient human enemy, so that his soft nature might make him an ally and a supporter. He also commanded that we seek refuge from the satanic enemy, because the devil does not relent in his enmity if we treat him with kindness and leniency. The devil only seeks the destruction of the Son of Adam due to the vicious enmity and hatred he has always had towards man’s father, Adam. Allah said,

(O Children of Adam! Let not Shaytan deceive you, as he got your parents ﴿Adam and Hawwa’ (Eve)﴾ out of Paradise) (7:27),

(Surely, Shaytan is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire) (35:6) and,

(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you What an evil is the exchange for the Zalimun (polytheists, and wrongdoers, etc)) (18:50).

The devil assured Adam that he wanted to advise him, but he was lying. Hence, how would he treat us after he had vowed,

(“By Your might, then I will surely, mislead them all. Except Your chosen servants among them (i.e. faithful, obedient, true believers of Islamic Monotheism).”) (38:82-83)

Also, Allah said,

(So when you ﴿want to﴾ recite the Qur’an, seek refuge with Allah from Shaytan, the outcast (the cursed one). Verily, he has no power over those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow him (Satan), and those who join partners with Him.) (16:98-100).

[4] The Meaning of Ar-Rajim

Ar-Rajim means, being expelled from all types of righteousness. Allah said,

(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps Rujuman (as missiles) to drive away the Shayatin (devils)) (67:5).

Allah also said,

(Verily, We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness) (37:6-10).

Further, Allah said,

(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every Shaytan Rajim (outcast Shaytan). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18).

There are several similar Ayat. It was also said that Rajim means, the person who throws or bombards things, because the devil throws doubts and evil thoughts in people’s hearts. The first meaning is more popular and accurate.

[5] Virtues of the Isti`adhah

The Isti`adhah cleanses the mouth from the foul speech that it has indulged in. It also purifies the mouth and prepares it to recite the speech of Allah. Further, the Isti`adhah entails seeking Allah’s help and acknowledging His ability to do everything. The Isti`adhah also affirms the servant’s meekness, weakness and inability to face the enemy of his inner evil, whom Allah alone, Who created this enemy, is able to repel and defeat. This enemy does not accept kindness, unlike the human enemy. There are three Ayat in the Qur’an that affirm this fact. Also, Allah said,

(Verily, My servants (i.e. the true believers of Islamic Monotheism) ـ you have no authority over them. And sufficient is your Lord as a Guardian.) (17:65).

We should state here that the believers, whom the human enemies kill, become martyrs, while those who fall victim to the inner enemy – Satan – become bandits. Further, the believers who are defeated by the apparent enemy – disbelievers – gain a reward, while those defeated by the inner enemy earn a sin and become misguided. Since Satan sees man where man cannot see him, it is befitting that the believers seek refuge from Satan with Whom Satan cannot see. The Isti`adhah is a form of drawing closer to Allah and seeking refuge with Him from the evil of every evil creature.

[6] Is the Isti`adhah (seeking Refuge) required

The majority of the scholars state that reciting the Isti`adhah (in the prayer and when reciting the Qur’an) is recommended and not required, and therefore, not reciting it does not constitute a sin. However, Ar-Razi recorded that `Ata’ bin Abi Rabah said that the Isti`adhah is required in the prayer and when one reads the Qur’an. In support of `Ata’s statement, Ar-Razi relied upon the apparent meaning of the Ayah,

(Then seek refuge.) He said that the Ayah contains a command that requires implementation. Also, the Prophet always said the Isti`adhah. In addition, the Isti`adhah wards off the evil of Satan, which is neccessary, the rule is that the means needed to implement a requirement of the religion is itself also required. And when one says, “I seek refuge with Allah from the cursed devil.” Then this will suffice.

[7] Seeking Refuge before reciting the Qur’an

Allah said,

(So when you ﴿want to﴾ recite the Qur’an, seek refuge with Allah from Shaytan, the outcast (the cursed one).) meaning, before you recite the Qur’an. Similarly, Allah said,

(When you intend to offer As-Salah (the prayer), wash your faces and your hands (forearms)) (5:6) meaning, before you stand in prayer, as evident by the Hadiths that we mentioned. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, “When the Messenger of Allah would stand up in prayer at night, he would start his prayer with the Takbir (saying “Allahu Akbar”; Allah is Greater) and would then supplicate,

(All praise is due to You, O Allah, and also the thanks. Blessed be Your Name, Exalted be Your sovereignty, and there is no deity worthy of worship except You.)

He would then say thrice,

(There is no deity worthy of worship except Allah,).

He would then say,

(I seek refuge with Allah, the Hearing, the Knowing, from the cursed Satan, from his coercion, lures to arrogance and poems.).”

The four collectors of the Sunan recorded this Hadith, which At-Tirmidhi considered the most famous Hadith on this subject.

Abu Dawud and Ibn Majah recorded that Jubayr bin Mut`im said that his father said, “When the Messenger of Allah started the prayer, he said,

(Allah is the Greater, truly the Greatest (thrice); all praise is due to Allah always (thrice); and all praise is due to Allah day and night (thrice). O Allah! I seek refuge with You from the cursed Satan, from his Hamz, Nafkh and Nafth.).” `Amr said, “The Hamz means asphyxiation, the Nafkh means arrogance, and the Nafth means poetry.” Also, Ibn Majah recorded that `Ali bin Al-Mundhir said that Ibn Fudayl narrated that `Ata’ bin As-Sa’ib said that Abu `Abdur-Rahman As-Sulami said that Ibn Mas`ud said that the Prophet said,

(O Allah! I seek refuge with You from the cursed devil, from his Hamz, Nafkh and Nafth.)

He said, “The Hamz means death, the Nafkh means arrogance, and the Nafth means poetry.”

[8] Seeking Refuge with Allah when One is Angry

In his Musnad, Al-Hafiz Abu Ya`la Ahmad bin `Ali bin Al-Muthanna Al-Mawsili reported that Ubayy bin Ka`b said, “Two men disputed with each other in the presence of the Messenger of Allah and the nose of one of them became swollen because of extreme anger. The Messenger of Allah said,

(I know of some words that if he said them, what he feels will go away, ‘I seek refuge with Allah from the cursed Satan.’)”

An-Nasa’i also recorded this Hadith in his book, Al-Yawm wal-Laylah.

Al-Bukhari recorded that Sulayman bin Surad said, “Two men disputed in the presence of the Prophet while we were sitting with him. One of them was cursing the other fellow and his face turned red due to anger. The Prophet said,

(I know of a statement which if he said it, will make what he feels disappear, `I seek refuge with Allah from the cursed Satan.’) They said to the man, `Do you not hear what the Messenger of Allah is saying’ He said, `I am not insane.”’ Also, Muslim, Abu Dawud and An-Nasa’i recorded this Hadith.

There are many other Hadiths about seeking refuge with Allah. One can find this subject in the books on supplication and the virtues of righteous, good deeds.

Suffering from the whispering of Shaytan : Shaykh ibn Uthaymeen

Fatawa Arkanul Islam
Shaykh Muhammad Ibn Uthaymeen (Rahimallah) Pgs. 55-60

Question:

There is a man who suffers from the whisperings of Shaytan. He whispers things to him that are great sins, concerning Allah, the Almighty, the All-Powerful and he is very much afraid of this; what is the advice of your eminence?

Answer:

Regarding what has been mentioned concerning the problem of the questioner, which is that he fears the result of it, I say to him: Rejoice at the good news that there will be no result from it except a good result. This is the whispering by which Shaytan assails the believers in order to upset the sound belief in their hearts and to cause them sprirtual and mental agitation and disturb the serenity of their faith, indeed the serenity of their lives, if they are believers.

He is not the 1st among the people of faith to be confronted by this situation, nor is he the last, for it will continue as long as there is a believer in the world; and this same situation confronted the Sahabahs (radiallahu anhum), for it was reported o­n the authority of Abu Hurayrah (radiallahu anhu) that he said:

“Some people from among the Companions of the Messenger of Allah came to the Rasool (alayhi salatul wasalam) and said to him, ‘Verily we perceive in our minds that which every o­ne of us considers too grave to express’.

He (alayhi salatul wasalam) said: “Do you really perceive it?

“They said: “Yes”. Upon this he (alayhi salatul wasalam) remarked:”That is true faith.” *

* [(It was reported by Muslim in the Book of Faith, in the Chapter of Explanation of the (evil) whispering regarding Faith (132)]

In the Two Sahihs , it is also narrated from Abu Hurayrah (radiallahu anhu) that the Rasool (alayhi salatul wasalam) said:

“Satan may come to anyone of you and say: ‘Who created such and such? Who created such and such?’ until he says, ‘Who created your Lord?’ So, when he inspires such a question, o­ne should seek refuge w/Allah and give up such thoughts.” *

* (Reported by Bukhari in the Book of Beginning of Creation, in the Chapter: The description of Iblis and his Legions (3276) and it was reported by Muslim in the Book of Faith, in the Chapter o­n the Description of the (evil) Whispering regarding Faith (134).

It is reported o­n the authority of Ibn Abbas (radiallahu anhu) that a man came to the Rasool (alayhi salatul wasalam) and said: “Oh, Messenger of Allah! o­ne of us has thoughts of such a nature that he would rather be reduced to charcoal than speak about them.” The Rasool (alayhi salatul wasalam) said:”All praise and thanks be to Allah who has reduced his matter (shaytan’s guile) to (evil) whispering.” *

*(It was reported by Abu Dawud in the Book of Good Manners, in the Chapter: Regarding the response to (evil) Whispering (5112) and by Imam Ahmed in Al-Musnad (1:340)

Shaykhul Islam Ibn Taymiyah (rahimallah) said in the Book of Faith:
“The believer is put to trial by the whispering of Satan, the whispering of kufr which causes him distress, as the Companions (radiallahu anhum) said: “Oh Messenger of Allah! o­ne of us has thoughts within himself of such a nature that he would rather fall down from the heaven than speak of them.” The Rasool (alayhi salatul wasalam) said:

“That is true faith”

And in another narration: “he considers it too grave to express.” He (alayhi salatul wasalam) said:

“All praise and thanks are Allah’s who has reduced his (shaytan) intrigue to (evil) whispering)”

That is, the occurence of his whispering along with this great hatred for it and repelling it from the heart is a part of true faith, like the warrior in Allah’s Cause who met the enemy and fought him until he overcame him, for that is a great Jihad up to his words.

This why the seekers of knowledge and worship are assailed by whispering and uncertainty which do not afflict another, b/c he (the other) does not follow the Law of Allah and His way; rather, he follows his own desires, heedless of the rememberance of his Lord and this is the goal of Shaytan, as opposed to those who turn towards their Lord with knowledge and (acts of ) worship, for he is their enemy and he seeks to prevent them from (worshipping) Allah, the Most High.

So, I say to this questioner: o­nce it is clear to you that this whispering is from Shaytan, then you must struggle and stand against it, know that it will never harm you as long as you undertake the necessary struggle, reject it and cease thinking about it. The Rasool (alayhi salatul wasalam) said:

“Allah has forgiven what is whispered in the hearts of my followers, unless they put it into action or utter it.” *

*(Reported by Bukhari in the Book of Manumission, in the Chapter: Error and Forgetfulness in Manumission and Divorce (2528) and by Muslim in the Book of Faith, in the Chapter: Allah has forgiven what is whispered in heart (127)

And if it is said to you:

Do you believe what is whispered to you? And do you think it is the truth? And is it possible to describe Allah, the Most Glorified by it? You would say: It is not for us to speak of this; Glorified are You (Oh Allah), this is a great lie! You would reject it with your heart and by your words; and of the people, you would flee further than any of them from it. Then it is, o­nly whispering and perils displayed to your heart, and a window to polythesim from Shaytan, who courses throughout the human body as blood courses through it, in order to destroy and obscure your deen for you.

This is why you find that Shaytan does not place doubt or rejection about trivial things in your heart, so you hear for example, of the existence of large and important cities filled w/residents and buildings in the east and west and yet doubt their existence never o­nce crossed your mind, nor regarding their faults, such as that their buildings are destroyed or are unfit for habitation or that there are no occupants in them and so o­n. There is no goal for Shaytan in making man kind doubt such things. But Shaytan’s important great goal is destroying the faith of the believer, so he strives by his horse, and o­n o­n foot, to extinguish the light of knowledge and guidance in o­ne’s heart and to cause him to fall into the darkness of doubt and uncertainty.

The Rasool (alayhi salatul wasalam) explained the beneficial medicine which contains a cure for this:

“Then let him seek refuge with Allah and cease doing it.”

If a person ceases doing that and continues to worship Allah, seeking & desiring that which is with Allah, it will stop troubling him, by Allah’s Power. So, avoid all suppositions which pass through your heart o­n this subject and worship Allah, supplicate to Him and glorfiy Him, and if you heard anyone describing Him with what was whispered to him, you would kill him if you could. Therefore, what is whispered is not a fact; rather it is simply thoughts and whisperings which have no basis. Like in the case of someone wearing a clean garment which he has just washed and then he is assailed by thoughts that maybe it is impure, and maybe it is not permissble to pray in it, but he should pay no heed to this.

And my advice may be summarized as follows:

1. Seek protection with Allah and completely stop these suppositions as the Rasool (alayhi salatul wasalam) ordered us to do.

2. Mention Allah, the Most High and restrain yourself from this whisperings.

3. Wholehearted dedication to worship and acting in accordance with the Command of Allah and seeking His Pleasure, for when you give worship your undivided attention with earnestness and striving, you will forget about occupying yourself with this whispering, Inshallah.

4. Seeking refuge with Allah much and asking Him to protect you from this thing.And I ask Allah, the Most High for protection for you and safety from every evil and every destable thing.

The Shayaateen are locked up, but not their soldeirs – Shaykh Saalih al-Fawzaan [Video|Ar-En Subtitles]

Shaykh Saalih al-Fawzaan (hafithahuAllah)
Source: alfawzan.af.org.sa/node/14849

Video Courtesy: Eesa ibn Roy

Shaytan’s Three Angles of Attack – Ibn Qayyim Al-Jawzīyah, Al-Fawaa`id

Shaytan’s Three Angles of Attack
#85 -Owais Al-Hashimi (hafidhahullaah)
Ibn Qayyim Al-Jawzīyah, Al-Fawā`id 1:277

Every intelligent person knows that Shaytān has no way to [attack] him except from three angles:

1. Extravagance. [A person] takes more than he needs, so it becomes superfluous; and [surplus] is the share of Shaytān and his point of entry to the heart. The way to avoid this is to avoid giving the self all it wants of food, sleep, pleasure and comfort. When you close this door, you will be safe from the enemy entering through it.

2. Heedlessness. One who remembers [Allāh] is in an impenetrable fortress. If he becomes forgetful and heedless, he opens the gates of the fortress, and the enemy enters, after which it is difficult to expel him.

3. Affectation of what does not concern oneself, or what one is not qualified to involve oneself in.

Posted by Owais Al-Hashimi (hafidhahullaah) on his blog  http://www.pointsofbenefit.net

Enemies from the Jinn and Mankind – Shaykh Shehaab ibn Hassan Al-Banna [Audio|Ar-En]

Shaykh Shehaab ibn Hassan Al-Banna (hafidhahullaah)
[Audio|Arabic-English]

Lecture by Shaykh Shehaab ibn Hassan Al-Banna from UK Tour Series 2012

Enemies from the Jinn and Mankind

From the wisdom of Allah, He has made for his prophets and friends enemies from the jinn and mankind. The enemies oppose the truth that the prophets and messengers are calling to. The enemies use beautified speech to deceive the people from the truth…

Listen /Download Mp3 Here (Time 1:28:01)

Protecting oneself from shaytaan and from harm through the Words of Remembrance found in the Authentic Sunnah

Compiled by Aboo Sufyaan ‘Uthmaan Beecher
http://salafiyyah-kuwait.blogspot.com

بسم الله و الحمد لله، والصلاة والســلام على رسول الله و على آله وصحبه أجمعين. أما بعد

Allaah the Most High said:

{ يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ }

“O you who believe! Enter perfectly in Islaam and do not follow the footsteps of shaytaan. Verily! He is to you a plain enemy.” [Al-Baqarah (2):208]

{ إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ }

“Verily! shaytaan  is to man an open enemy!” [Yoosuf (12):5]

And Allaah (تبارك و تعالى) consistently warns us from our enemy throughout His Book, and likewise His Messenger (صلى الله عليه وسلم) in the authentic Sunnah, warning us from the plots and deception of shaytaan and his followers – from both the jinn and mankind  – like the people of shirk, kufr, and  bid’ah.

And the Messenger of Allaah صلى الله عليه وسلم said:

«إِنَّ الشَّيْطَانَ يَجْرِي مِنَ الإِنْسَانِ مَجْرَى الدَّمِ »

“Verily shaytaan runs through the human being like the running of blood.”  [1]

And Al-Haafith Ibn Hajr (رحمه الله) said regarding this hadeeth:  “And his saying  ((he penetrates)) or ((he runs)), it is said that it is on its apparent meaning, and that Allaah the Most High gave him the ability to do that, and it is said that it is figurative, referring to the abundance and tremendous amount of his misguidance, enticements, and his whisperings.” [al-Fath (4/1982)]

So there is no doubt that shaytaan is an enemy who does not cease to attack the believer with doubts, confusion, and whisperings, constantly prodding him towards that which will misguide him and lead to his destruction.  But the remedy for these attacks have been prescribed for us by Allaah and His Messenger (صلى الله عليه وسلم).  Allaah says:

{ وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ * إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ }

“And if an evil whisper comes to you from shaytaan, then seek refuge with Allaah. Verily, He is All-Hearer, All-Knower.  Verily, those who have Taqwaa (of Allaah), when an evil thought comes to them from shaytaan, they remember (Allaah), and (indeed) they then see (aright).” [Al-A’raf (7):200-201]

So with the permission of Allaah, we would like to present a series of posts reminding Ahlus-Sunnah of some of those adhkaar and ad’iyyah found in the authentic Sunnah of our Messenger صلى الله عليه وسلم that the sunnee, the atharee can use to protect himself from the plots and whisperings of shaytaan and other types of harm.

The Prophet صلى الله عليه وسلم Protecting Himself from the shayaateen

Ja’far bin Sulaymaan adDuba’ee narrated:  Aboo at-Tayyaaj narrated to us, he said:  “I said to ‘Abdur-Rahmaan bin Khanbash at-Tameemee – and he was an old man – ‘did you reach the Messenger of Allaah صلى الله عليه وسلم (during his lifetime)?’  He said, ‘Yes.’ He said: ‘So I said:  How did the Messenger of Allaah صلى الله عليه وسلم act on the night the shayaateen plotted against him?’  So he said: ‘Indeed the shayaateen descended that night upon the Messenger of Allaah صلى الله عليه وسلم from the valleys and mountain paths, and amongst them was a shaytaan, in his hand was a flame of fire, wanting to burn the face of Messenger of Allaah صلى الله عليه وسلم with it.  So Jibreel – عليه السلام – descended to him and said:  ‘O Muhammad! Say:

« أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لَا يُجَاوِزُهُنَّ بَرٌّ وَلَا فَاجِرٌ مِنْ شَرِّ مَا خَلَقَ،  وَذَرَأَ وَبَرَأَ، وَمِنْ شَرِّ مَا يَنْزِلُ مِنَ السَّمَاءِ، وَمِنْ شَرِّ مَا يَعْرُجُ فِيهَا، وَمِنْ شَرِّ ما ذَرَأَ فِي الأَرضِ وَبَرَأَ، وَمِنْ شَرِّ ما يَخرُجُ مِنها، وَمِنْ شَرِّ فِتَنِ اللَّيْلِ وَالنَّهَارِ، وَمِنْ شَرِّ كُلِّ طَارِقٍ إِلَّا طَارِقًا يَطْرُقُ بِخَيْرٍ، يَا رَحْمَنُ  »

(( I seek refuge by the complete, perfect words of Allaah, which no righteous one nor wicked one can exceed, from the evil of what He has created, and from the evil of what descends from the heavens, and from the evil of what ascends to them, and from the evil of what is sown in the earth and is created, and from the evil of what comes out from it, and from the evil of the fitan of the night and the day, and from the evil of everyone who comes knocking, except for the one who comes knocking with khayr, O Rahmaan! ))

So it (this du’aa) extinguished their fire, and Allaah تبارك و تعالى defeated them.” [2]

Protecting Oneself when entering the bathroom

1) ‘Alee said:  The Messenger of Allaah صلى الله عليه وسلم  said:  “The screen of what is between the jinn and the ‘awrahs of the Children of Aadam when he enters the bathroom, is that he says:

« بِسْمِ اللَّهِ »[3]

2) Anas bin Maalik said:  “The Prophet  صلى الله عليه وسلم  used to, when he entered the bathroom, he said:

« اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الخُبُثِ وَالخَبَائِثِ »

(( O Allaah! Verily I seek refuge in You from al-khubuthi wal-khabaa’ith (the male and female shayaateen) ))  [4]    

Shu’bah narrated: “If he comes to the bathroom…”, and Moosaa narrated from Hammaad: “When he enters…”, and Sa’eed bin Zayd said, ‘Abdul-‘Azeez narrated to us: “When he wants to enter…”.

3) In another wording collected by at-Tirmidhee:

« اللَّهُمَّ إِنِّي أَعُوذُ بِكَ ….»

((O Allaah! Verily I seek refuge in You…))

Shu’bah said: and indeed he said another time:

« أَعُوذُ بِاللَّهِ مِنَ الْخُبْثِ وَالْخَبِيثِ – أَوِ الْخُبُثِ وَالْخَبَائِثِ »

 (( I seek refuge in Allaah from al-khubthi wal-khabeeth )) – or – (( al-khubuthi wal-khabaa’ith ))  [5]


[1] Al-Bukhaaree, Muslim,  Aboo Daawood (2470 & 4994), an-Nasaa’ee (3356 &3358), Ibn Maajah (1779),  Ahmad (26863), ad-Daarimee (1780),  Ibn Khuzaymah (2233, 2234), Ibn Hibbaan (3671), atTabaraanee  in al-Kabeer (24/189, 190-193), Aboo Nu’aym in al-Hilyah (3/145), al-Bayhaqee in Shu’ab (6800), and others.  Shaykh al-Albaanee declared it saheeh.

[2]  Traced to as-Suyootee in al-Jaami’ al-Kabeer (1/11/2) to Ahmad, and atTabaraanee in al-Kabeer, and Ibnus-Sunnee in ‘Amalul-Yawmi wal-Laylah from ‘Abdur-Rahmaan bin Khanbash, and from Ahmad (3/319), and Ibnus-Sunnee (631) from Ja’far bin Sulaymaan adDuba’ee from Aboo at-Tayyaaj.  Al-Albaanee said: “And the isnaad is saheeh, its men up to Ibn Khanbash are on the condition of Muslim…”  See AsSaheehah (#840).

[3] Ibn Maajah (#297).  Declared saheeh by Shaykh al-Albaanee
[4]  al-Bukhaaree,  at-Tirmidhee (#6), Ibn Maajah (#298)
[5]  at-Tirmidhee (#5), Ibn Maajah (#298).  Declared saheeh by Shaykh al-Albaanee.  The wording of Ibn Maajah is: (( I seek refuge in Allaah from al-khubuthi wal-khabaa’ith ))

Protection when stopping in a different home or place, and when reaching morning and evening

1) Sa’d bin Abee Waqqaas said: I heard Khawlah bint Hakeem as-Sulamiyyah say:  The Messenger of Allaah صلى الله عليه وسلم say:  “Whoever stops (and stays) at a home, then says:

« أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ »

(( I seek refuge by the complete, perfect words of Allaah from the evil of what He has created )) 

Nothing will harm him until he leaves from that home.” [1]

2) Aboo Hurayrah said: A man came to the Prophet صلى الله عليه وسلم and said: “O Messenger of Allaah!  I was stung by a scorpion last night.” He said: “If you had said when you reached the evening (just before Maghrib):

« أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ »

(( I seek refuge by the complete, perfect words of Allaah from the evil of what He has created )) 

it would not have harmed you.” [2]

3) “Whoever says 3 times at the time he reaches the evening:

« أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ »

(( I seek refuge by the complete, perfect words of Allaah from the evil of what He has created )) 

he will not be harmed by a snakes bite during that night.” [3]

Suhayl said: “So our people used to learn it (this du’aa), so they used to say it every night, then a slave-girl from amongst them was stung, so she didn’t suffer any pain.”   [4]

4) Abaan bin ‘Uthmaan said: I heard ‘Uthmaan bin ‘Affaan saying: The Messenger of Allaah صلى الله عليه وسلم said:  “There is no slave who says in the morning of every day (before sunrise) and the evening of every night (before sunset):

« بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلَا فِي السَّمَاءِ، وَهُوَ السَّمِيعُ العَلِيمُ »

 (( In the Name of Allaah, with Whose name nothing in the earth and nothing in the heavens can cause harm, and He is As-Samee (The all-Hearing), al-‘Aleem (The All-Knowing)  ))  -three times – except that nothing will harm him.” [5]


[1]  Muslim, at-Tirmidhee (#3437), Ibn Maajah (#3547). See AsSaheehah (#3980)
[2]  Muslim,  Aboo Daawood (#3898, 3899)
[3]  Saheehul-Jaami’ (#6427)
[4] Declared Saheeh by Shaykh al-Albaanee. See Saheeh at-Targheeb wat-Tarheeb (#652)
[5] At-Tirmidhee (#3388), Aboo Daawood (#5088), Ibn Maajah (#3869). Declared saheeh by Shaykh al-Albaanee

Seeking Protection from shaytaan when entering the Masjid

‘Abdullaah bin ‘Amru bin al-‘Aas reported from the Prophet صلى الله عليه وسلم that when he would enter the masjid he said:

« أَعُوذُ بِاللَّهِ الْعَظِيمِ، وَبِوَجْهِهِ الْكَرِيمِ، وَسُلْطَانِهِ الْقَدِيمِ، مِنَ الشَّيْطَانِ الرَّجِيمِ »

(( I seek refuge in Allaah al-‘Atheem, and by His Noble Face, and His Eternal Sovereignty, from the accursed shaytaan ))

He صلى الله عليه وسلم  said: “If he said that, shaytaan says: ‘He is protected from me for the rest of the day.’ [1]

The Prohibition of sitting half in the sun and half in the shade

1) Aboo Hurayrah رضى الله عنه   said:  Abool-Qaasim صلى الله عليه وسلم  said:  “If one of you was sitting in the sunlight”, and Makhlad said: “in the shadow, so the shade that is over him moves away from him, and part of him is in the sun and part (of him) is in the shade, then let him get up (and move).”   [2]

2) And in another narration: He prohibited that one sit between the sunlight and the shade, and he said:  “It is the sitting of shaytaan.” [3]

3) Qays bin Abee Haazim narrated from his father that he said: The Prophet صلى الله عليه وسلم saw me and I was sitting in the sun, so he said:  “Move to the shade.”

In the wording of Aboo Daawood (#4822), Qays reported that his father narrated that he came and the Messenger of Allaah صلى الله عليه وسلم was giving a khutbah, so he stood in the sun, so he ordered him to move to the shade. [4]

Protecting the Utensils and Home before going to bed

Jaabirرضى الله عنه  reported Allaah’s Messenger صلى الله عليه وسلم as saying:

“Cover the vessel, tighten the waterskins, close the doors and extinguish the lamps, for shaytaan does not loosen the waterskin, does not open the door, and does not uncover the vessels. And if one of you doesn’t find (something) to cover it with except placing over his vessel (a piece of) wood (to cover it) and to mention the name of Allaah, then let him do so, for indeed the pests (mice) may set the house on fire over its inhabitants.”  [5]

Yawning is from shaytaan

Aboo Hurayrah رضى الله تعالى عنه  narrated that the Messenger of Allaah صلى الله عليه وسلم  said:  “at-Tathaa’ub (yawning) is from shaytaan, so when one of you yawns then let him suppress it as much as possible.” [6]

Suhayl bin Abee Saalih said:  I heard a son of Aboo Sa’eed al-Khudree narrate to my father from his father [i.e. from Aboo Sa’eed]: the Messenger of Allaah صلى الله عليه وسلم said:  “When one of you yawns, then let him cover his mouth with his hand, for indeed shaytaan enters.” [7]

And in another wording:  “If one of you yawns in the Salaah, then let him suppress it as much as he is able, for indeed shaytaan enters.”

Aboo Hurayrah narrated that the Prophet صلى الله عليه وسلم  said  “If one of you yawns, then let him repel it as much as possible, for indeed, one of you, if he says “haa” (makes sounds when he yawns), shaytaan laughs at him.”  [8]

In another wording with al-Bukhaaree:  “Verily Allaah loves sneezing and hates yawning, so if one of you sneezes and he praises Allaah, it is a right upon every muslim who hears him to say:

يَرْحَمُكَ اللَّهُ 

(( May Allaah have mercy upon you )).   

As for yawning, then indeed it is only from shaytaan, so if one of you yawns let him repel it as much as possible, for indeed when he yawns, shaytaan laughs at him.”

Al-Haafith Ibn Hajr رحمه الله said:

“And in regards to the meaning of placing the hand over the mouth is placing the garment and the like of it from what achieves that intent (over ones mouth), but the hand is only specified if yawning is not repelled without it.  And there is no difference in this issue between the one praying and other than him.  Rather it is stressed in the situation of the salaah as has preceded, and that it is excluded from the prohibition of the one praying placing his hand on his mouth.  And from what the one who is yawning is commanded with if he was in the salaah, is that he withhold from recitation until it leaves him lest his recitation change.  And Ibn Abee Shaybah traced the like of that back from Mujaahid and ‘Ikrimah and the Taabi’een.”


[1]  Aboo Daawood (#466).  Declared saheeh by Shaykh al-Albaanee
[2]  Aboo Daawood (#4821), al-Humaydee in al-Musnad (1138), Ahmad (2/383).  Shaykh al-Albaanee declared it saheeh. See AsSaheehah (#837)
[3]  Collected by Ahmad (3/413).  Shaykh al-Albaanee said:  “And this isnaad is saheeh, it’s men are thiqaat (trustworthy narrators), men of the Shaykhayn (al-Bukhaaree and Muslim), with the exception of Katheer, and he is Ibn Abee Katheer al-Basree as al-‘Ajalee and Ibn Hibbaan have said, and a group from the thiqaat narrated from him.  See AsSaheehah (#838)
[4]  Declared saheeh by Shaykh al-Albaanee.  See AsSaheehah (#833)
[5] Muslim, Ahmad (3/355).  See Silsilah (#37) and Irwaa’ al-Ghaleel (#38)
[6] Muslim
[7] Muslim
[8] Al-Bukhaaree, Aboo Daawood

Seeking refuge in Allaah when angry

1) Sulaymaan bin Surad said: Two men insulted one another in front of the Prophet صلى الله عليه وسلم, so one of them began to get angry and his face became red.  So the Prophet صلى الله عليه وسلم looked at him, then said:  “Indeed I know a statement that if he said it, what afflicted him would go away:

« أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ »

(( I seek refuge in Allaah from the accursed shaytaan )) [1]

2) Aboo Hurayrah رضى الله تعالى عنه narrated that the Messenger of Allaah صلى الله عليه وسلم  said:  “The strong man is not the one who overcomes the people by his strength, but the strong is the one who controls himself while angry.”  [2]

3) ‘Imraan bin Husayn رضى الله تعالى عنه narrated that the Messenger of Allaah صلى الله عليه وسلم  said: “If you become angry, then sit down.” [3]

4) Ibn ‘Abbaas رضى الله تعالى عنهما narrated that the Messenger of Allaah صلى الله عليه وسلم  said: “If one of you becomes angry, then let him remain silent.” [4]

5) And the Messenger of Allaah صلى الله عليه وسلم  said: “If one of you becomes angry, and he is standing, then he should sit down until the anger leaves him, and if not, then he should lie down.” [5]

6) And the Messenger of Allaah صلى الله عليه وسلم  said: “If a man becomes angry, then he says:

« أَعُوذُ بِاللهِ »

 (( I seek refuge in Allaah ))

his anger while subside.”[6]

The Du’aa when a person feels pain in their body

‘Uthmaan bin Abeel-‘Aas ath-Thaqafee said that he complained to the Messenger of Allaah صلى الله عليه وسلم of a pain he felt in his body since the time he accepted Islaam.  So the Messenger of Allaah صلى الله عليه وسلم  said to him: “Place your hand on the place on your body where the pain is, and say ((Bismillaah )) 3 times, and then say 7 times:

« أَعُوذُ بِاللهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ »

((I seek refuge in Allaah and His complete power and ability from the evil of what I feel and am wary of  )) [7]

Our shaykh, Shaykh Taariq as-Subay’ee said:  this is a tremendous du’aa.


[1]  Muslim
[2]  Al-Bukhaaree
[3] Saheeh: al-Mishkaat (#1514), Saheeh al-Jaami’ (#696)
[4] AsSaheehah (#1375) – declared saheeh by Shaykh al-Albaanee.
[5] Narrated by Aboo Dharr and declared saheeh by Shaykh al-Albaanee. See Saheeh al-Jaami’ (#694) and al-Mishkaat (#5114)
[6]  Declared saheeh by Shaykh al-Albaanee in asSaheehah (#1376).  See Saheeh al-Jaami’ (#695)
[7]  Muslim

The Virtue – & Protection – awarded to the one who says Laa ilaaha illallaah, wahdahu laa shareeka lahu….

Aboo Hurayrah رضى الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:”Whoever said:

« لاَ إِلَهَ إِلَّا اللَّهُ، وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ المُلْكُ وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ »

((There is nothing that deserves to be worshipped in truth except Allaah, He is Alone and has no partner, to Him belongs the dominion and to Him belongs all praise, and He is All-Powerful over all things)) after he prays the morning prayer (al-ghadaah) ten times, Allaah عزوجل writes for him 10 hasanaat and removes from him 10 sayyiaat, and raises him 10 darajaat, and he gets the equivalent of freeing 2 slaves from the offspring of Ismaa’eel, and if he says it when he reaches evening, he gets the like of thatو and for him is a hijaab (barrier) from shaytaan until he reaches morning.”  [1]

And in another wording, he –  صلى الله عليه وسلم  – said:

”Whoever said:

« لاَ إِلَهَ إِلَّا اللَّهُ، وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ المُلْكُ وَلَهُ الحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ »

((There is nothing that deserves to be worshipped in truth except Allaah, He is Alone and has no partner, to Him belongs the dominion and to Him belongs all praise, and He is All-Powerful over all things)) 100 times in a day, he will get a reward equal to freeing ten slaves, and one-hundred good deeds will be written for him, and one-hundred bad deeds will be removed from him, and he will be protected from shaytaan on that day until he reaches the evening, and nobody will come with something superior to what he came with, except one who has done more than that.”  [2]


[1] AsSaheehah (#113)
[2]  Al-Bukhaaree, Muslim, A.D (#5077), at-Tirmidhee (#3468), Ibn Maajah (#3798)

Protecting the Home by Recitation of the Qur’aan

Aboo Hurayrah رضى الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said: “Do not make your homes like graveyards, indeed shaytaan avoids the home in which Sooratul-Baqarah is read.”  [1]

Ibn Mas’ood رضى الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said: “Verily everything has a high point, and the highest point of the Qur’aan is Sooratul-Baqarah, and verily shaytaan, if he hears Sooratul-Baqarah recited, he leaves the house in which Sooratul-Baqarah is recited.” [2]

And the Messenger of Allaah صلى الله عليه وسلم said: “Recite Sooratul-Baqarah in your homes, for indeed shaytaan does not enter a house in which Sooratul-Baqarah is recited in.”  [3]

Aboo Mas’ood narrated that the Messenger of Allaah صلى الله عليه وسلم said: “Whoever recites the two verses from the end of Sooratul-Baqarah in a night, they will suffice him.” [4]

‘Uqbah bin ‘Aamir narrated that the Messenger of Allaah صلى الله عليه وسلم said: “Recite these two aayaat that are at the end of Sooratul-Baqarah, for indeed my Lord gave them to me from under the ‘Arsh.” [5]

And the Messenger of Allaah صلى الله عليه وسلم said: “(( Qul Huwal-llaahu Ahad )) and the Mu’awwidhatayn [Sooratul-Falaq and Sooratun-Naas]  when you reach evening and when you reach the morning 3 times suffice you from everything.”  [6]

Hafs bin Ghayaath al-Hanafee narrated that Aboo Hurayrah رضى الله عنه  said:

“Indeed the home becomes spacious for its inhabitants, and the Angels visit it and the shayaateen abandon it, and its goodness is increased if the Qur’aan is recited in it.  And indeed the home becomes narrow and restricted upon its inhabitants, and the Angels abandon it and the shayaateen visit it, and its goodness is decreased if the Qur’aan is not recited in it.”  [7]

Aayatul-Kursee

And the Prophet صلى الله عليه وسلم  said: “Whoever reads Aayatul-Kursee at the end of every obligatory salaah, nothing prevents him from entering Jannah except that he dies.”  [8]

Aboo Hurayrah رضى الله عنه said:  “The Messenger of Allaah صلى الله عليه وسلم  ordered me to guard the Zakaah of Ramadaan, then somebody came to me and started stealing from the foodstuff. So I caught him and said, ‘I will take you to the Messenger of Allaah صلى الله عليه وسلم!’” Then he described the whole narration and said:  “He (that person) said (to me), ‘When you go to your bed, recite Aayatul-Kursee [9],  for then there will be a guard from Allaah who will protect you all night long, and shaytaan will not be able to come near you until you reach the morning.” The Prophet صلى الله عليه وسلم said (to me), “He told the truth, and he is a liar. That was shaytaan.”  [10]


[1] Muslim, at-Tirmidhee(#2877), Ahkaamul-Janaa’iz (p.212) of Shaykh al-Albaanee
[2]  Declared hasan by Shaykh al-Albaanee.  See AsSaheehah (#588)
[3] Declared hasan by Shaykh al-Albaanee.  AsSaheehah (# 1521) * Note:  What is intended, and Allaah knows best, is the actual recitation of the Qur’aan by the occupants themselves, not playing audio files (or cds, cassettes) in the home. {A.S.}
[4] Al-Bukhaaree, Muslim, Aboo Daawood (#1397), at-Tirmidhee (#2881), Ibn Maajah (#1368 and 1369)
[5] asSaheehah (#1482)
[6] Saheeh. Refer to Saheehul-Jaami’ (#4406) and al-Mishkaat (#2163)
[7]  Ad-Daarimee (4/3310) – mawqoof on Aboo Hurayrah .
[8] Declared saheeh by Shaykh al-Albaanee.  Refer to asSaheehah (#972), al-Mishkaat (#974)
[9] Al-Bukhaaree
[10] Al-Bukhaaree, Aboo Daawood (#2880)

Beware of Ghuloo (going to extremes and crossing the limits) in the Deen of Allaah

The Prophet (صلى الله عليه وسلم) said:

« وَإِيَّاكُمْ وَالْغُلُوَّ فِي الدِّينِ، فَإِنَّمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمُ الْغُلُوُّ فِي الدِّينِ »

“Beware of ghuloo in the Deen, for indeed those who came before you were only destroyed by ghuloo in the Deen.” [1]

Shaykhul-Islaam Ibnu Taymiyyah (رحمه الله) said regarding this hadeeth: “ –

(This) is general in regards to every type and category of Ghuloo, in I’tiqaad (the matters of ‘Aqeedah) and in actions. And Ghuloo (is): going beyond and exceeding the limits by increasing something in its praise, or dispraise, beyond what it rightfully deserves, and the like of that.” [2]

Al-Imaam Ibnul-Qayyim (رحمه الله) said:

“Allaah did not order with a command except that shaytaan has an avenue to incite evil in it, either towards negligence and wastefulness, or towards excessiveness and extremism (ghuloo). And the Deen of Allaah is in the middle between abandonment and neglect, and excessiveness and extremism, like the valley between two mountains. And al-Hudaa (guidance) is between two ways of misguidance, and the middle ground between two sides that are dispraised. So just like abandoning the command is squandering it and throwing it away, so then excessiveness and extremism in it is to corrupt and ruin it. This one is by falling short of the limits, and this one is by going beyond the limits.” [3]

And Shaykhul-Islaam Ibn Taymiyyah said:

“And whoever seeks to get close to Allaah by what is not from the hasanaat that have been commanded, (not) by a command of obligation nor (a command) of recommendation, then he is astray, following the shaytaan, and his path is from the paths of shaytaan…” [4]

And this is what leads to bid’ah and deviation.

Allaah said in His Book:

وَأَنَّ هَـذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ

“And verily, this is my Straight Path, so follow it, and do not follow (other) paths, for they will separate you away from His Path. This He has ordained for you so that you may have Taqwaa.” [5]

‘Abdullaah bin Mas’ood said [6]: The Messenger of Allaah (صلى الله عليه وسلم) drew a line for us (on the ground), then he said:

« هَذَا سَبِيلُ اللَّهِ »

“This is the Path of Allaah.”

Then he drew lines on it’s right and on it’s left, then he said:

« هَذِهِ سُبُلٌ مُتَفَرِّقَةٌ – عَلَى كُلِّ سَبِيلٍ مِنْهَا شَيْطَانٌ يَدْعُو إِلَيْهِ »

“These are the other paths – on every one of them is a shaytaan calling to it.”

Then he recited this aayah.

And Allaah said in His Book:

قُلْ يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ غَيْرَ الْحَقِّ وَلاَ تَتَّبِعُواْ أَهْوَاء قَوْمٍ قَدْ ضَلُّواْ مِن قَبْلُ وَأَضَلُّواْ كَثِيراً وَضَلُّواْ عَن سَوَاء السَّبِيلِ

“Say (O Muhammad): ‘O Ahlul-Kitaab! Do not go to extremes and exceed the limits in your deen (by believing in something) other than the Haqq, and do not follow the vain desires of people who went astray in times gone by, and who misled many, and strayed (themselves) from the Right Path.’” [7]

Ibnul-Mundhir, Ibn Abee Haatim, and Aboosh-Shaykh reported from Qataadah regarding the meaning of Allaah’s statement ﭓ ﭔ ﭕ ﭖ “Do not go to extremes and exceed the limits in your deen”: Qataadah said that it means: “do not innovate.”

So this aayah, even though it is addressed to Ahlul-Kitaab specifically, the Salaf have explained that it is general for all those who go to ghuloo from this Ummah, from the people of Bid’ah, and those who go beyond the boundaries of the Sharee’ah in their worship of Allaah.

[1] Iqtidaa’ as-Siraatil-Mustaqeem

[2] An-Nasaa’ee (#3057), Ibn Maajah (#3029), and by an-Nasaa’ee in al-Kubraa (#4049), al-Bayhaqee in as-Sunan al-Kubraa (#9534) and others. Declared saheeh by Shaykh al-Albaanee

[3] Madaarijus-Saalikeen

[4] Iqitidaa

[5] Al-An’aam (6):153

[6] Ibn Maajah (#11), Ahmad (#4142), an-Nasaa’ee in al-Kubraa (11109), and also ad-Daarimee, al-Haakim , and al-Bazzaar. Declared saheeh by Shaykh al-Albaanee

[7] Al-Maa’idah (5):77

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