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The Jews had Knowledge that the (Muslim) Qiblah would later be changed : Tafseer Ibn Katheer

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Source: Tafseer Ibn Katheer

Imam Al-Bukhari reported that Al-Bara’ bin `Azib narrated: “Allah’s Messenger offered his prayers facing Bayt Al-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka`bah (at Makkah). The first prayer which he offered (facing the Ka`bah) was the `Asr (Afternoon) prayer in the company of some people. Then one of those who had offered that prayer with him, went out and passed by some people in a mosque who were in the bowing position (in Ruku`) during their prayers (facing Jerusalem). He addressed them saying, `By Allah, I bear witness that I have offered prayer with the Prophet facing Makkah (Ka`bah).’ Hearing that, those people immediately changed their direction towards the House (Ka`bah) while still as they were (i.e., in the same bowing position). Some Muslims who offered prayer towards the previous Qiblah (Jerusalem) before it was changed towards the House (the Ka`bah in Makkah) had died or had been martyred, and we did not know what to say about them (regarding their prayers towards Jerusalem). Allah then revealed:

(And Allah would never make your faith (prayers) to be lost (i.e., the prayers of those Muslims were valid)) (2:143).”

Al-Bukhari collected this narration, while Muslim collected it using another chain of narrators. Muhammad bin Ishaq reported that Al-Bara’ narrated: Allah’s Messenger used to offer prayers towards Bayt Al-Maqdis (in Jerusalem), but would keep looking at the sky awaiting Allah’s command (to change the Qiblah). Then Allah revealed:

(Verily, We have seen the turning of your (Muhammad’s) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (at Makkah).) (2:144)

A man from among the Muslims then said, “We wish we could know about those among us who died before the Qiblah was changed (i.e., towards Makkah) and also about our own prayers, that we had performed towards Bayt Al-Maqdis.” Allah then revealed:

(And Allah would never make your faith (prayers) to be lost.) (2:143)

The fools among the people, meaning the People of the Scripture (Jews and Christians), said, “What made them change the former Qiblah that they used to face” Allah then revealed:

(The fools (idolators, hypocrites, and Jews) among the people will say…)

until the end of the Ayah.

`Ali bin Abu Talhah related that Ibn `Abbas said: When Allah’s Messenger migrated to Al-Madinah, Allah commanded him to face Bayt Al-Maqdis (Jerusalem). The Jews were delighted then. Allah’s Messenger faced Jerusalem for over ten months. However, he liked (to offer prayer in the direction of) Prophet Ibrahim’s Qiblah (the Ka`bah in Makkah) and used to supplicate to Allah and kept looking up to the sky (awaiting Allah’s command in this regard). Allah then revealed:

(turn your faces (in prayer) in that direction.) meaning, its direction. The Jews did not like this change and said, “What made them change the Qiblah that they used to face (meaning Jerusalem)” Allah revealed:

(Say (O Muhammad ): “To Allah belong both, east and the west. He guides whom He wills to the straight way.”)

There are several other Ahadith on this subject. In summary, Allah’s Messenger was commanded to face Bayt Al-Maqdis (during the prayer) and he used to offer prayer towards it in Makkah between the two corners (of Ka`bah), so that the Ka`bah would be between him and Bayt Al-Maqdis8. When the Prophet migrated to Al-Madinah, this practice was no longer possible; then Allah commanded him to offer prayer towards Bayt Al-Maqdis, as Ibn Abbas and the majority of the scholars have stated.

Al-Bukhari reported in his Sahih that the news (of the change of Qiblah) was conveyed to some of the Ansar while they were performing the `Asr (Afternoon) prayer towards Bayt Al-Maqdis, upon hearing that, they immediately changed their direction and faced the Ka`bah.

It is reported in the Sahihayn (Al-Bukhari Muslim) that Ibn `Umar narrated: While the people were in Quba’ (Mosque) performing the Fajr (Dawn) prayer, a man came and said, “A (part of the) Qur’an was revealed tonight to Allah’s Messenger and he was commanded to face the Ka`bah. Therefore, face the Ka`bah. They were facing Ash-Sham, so they turned towards the Ka`bah.

These Hadiths prove that the Nasikh (a Text that abrogates a previous Text) only applies after one acquires knowledge of it, even if the Nasikh had already been revealed and announced. This is why the Companions mentioned above were not commanded to repeat the previous `Asr, Maghrib and `Isha’ prayers (although they had prayed them towards Jerusalem after Allah had changed the Qiblah). Allah knows best.

When the change of Qiblah (to Ka`bah in Makkah) occurred, those inflicted with hypocrisy and mistrust, and the disbelieving Jews, both were led astray from the right guidance and fell into confusion. They said:

(What has turned them (Muslims) from their Qiblah to which they used to face in prayer.)

They asked, “What is the matter with these people (Muslims) who one time face this direction (Jerusalem), and then face that direction (Makkah)” Allah answered their questions when He stated:

(Say (O Muhammad ): “To Allah belong both, east and the west.) meaning, the command, the decision and the authority are for Allah Alone. Hence:

(…so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne).) (2:115),

and:

( It is not Al-Birr (piety, righteousness) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is the one who believes in Allah.) (2:177) This statement means, the best act is to adhere to Allah’s commands. Hence, wherever He commands us to face, we should face. Also, since obedience requires implementing Allah’s commands, if He commands us every day to face different places, we are His servants and under His disposal, and we face whatever He orders us to face. Certainly, Allah’s care and kindness towards His servant and Messenger, Muhammad , and certainly, his Ummah (Muslim nation) is profoundly great. Allah has guided them to the Qiblah of (Prophet) Ibrahim — Allah’s Khalil (intimate friend). He has commanded them to face the Ka`bah, the most honorable house (of worship) on the face of the earth, which was built by Ibrahim Al-Khalil in the Name of Allah, the One without a partner. This is why Allah said afterwards:

(Say (O Muhammad ): “To Allah belong both, east and the west. He guides whom He wills to the straight way.”)

Imam Ahmad reported that `A’ishah (the Prophet’s wife) said that Allah’s Messenger said about the People of the Scripture (Jews and Christians):

(They do not envy us for a matter more than they envy us for Jumu`ah (Friday) to which Allah has guided us and from which they were led astray; for the (true) Qiblah to which Allah has directed us and from which they were led astray; and for our saying `Amin’ behind the Imam (leader of the prayer).)

The Jews had Knowledge that the (Muslim) Qiblah would later be changed

Allah stated that:

(Certainly, the people who were given the Scripture (i.e., Jews and the Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord.)

This Ayah means: The Jews, who did not like that you change your Qiblah from Bayt Al-Maqdis, already knew that Allah will command you (O Muhammad) to face the Ka`bah. The Jews read in their Books their Prophets’ description of Allah’s Messenger and his Ummah, and that Allah has endowed and honored him with the complete and honorable legislation. Yet, the People of the Book deny these facts because of their envy, disbelief and rebellion. This is why Allah threatened them when He said:

(And Allah is not unaware of what they do.)

(145. And even if you were to bring to the People of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah. And they will not follow each other’s Qiblah. Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the wrongdoers.)

Why was changing the Qiblah mentioned thrice

This is a third command from Allah to face Al-Masjid Al-Haram (the Sacred Mosque) from every part of the world (during prayer). It was said that Allah mentioned this ruling again here because it is connected to whatever is before and whatever is after it. Hence, Allah first said:

(Verily, We have seen the turning of your (Muhammad’s) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you) (2:144), until:

(Certainly, the people who were given the Scripture (i.e., Jews and the Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do.) (2:144)

Allah mentioned in these Ayat His fulfillment of the Prophet’s wish and ordered him to face the Qiblah that he liked and is pleased with. In the second command, Allah said:

(And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masid Al-Haram that is indeed the truth from your Lord. And Allah is not unaware of what you do.)

Therefore, Allah states here that changing the Qiblah is also the truth from Him, thus upgrading the subject more than in the first Ayah, in which Allah agreed to what His Prophet had wished for. Thus Allah states that this is also the truth from Him that He likes and is pleased with. In the third command, Allah refutes the Jewish assertion that the Prophet faced their Qiblah, as they knew in their Books that the Prophet will later on be commanded to face the Qiblah of Ibrahim, the Ka`bah. The Arab disbelievers had no more argument concerning the Prophet’s Qiblah after Allah commanded the Prophet to face the Qiblah of Ibrahim, which is more respected and honored, rather than the Qiblah of the Jews. The Arabs used to honor the Ka`bah and liked the fact that the Messenger was commanded to face it.

The First Abrogation in the Qur’an was about the Qiblah

`Ali bin Abu Talhah related that Ibn `Abbas narrated: The first abrogated part in the Qur’an was about the Qiblah. When Allah’s Messenger migrated to Al-Madinah, the majority of its people were Jews, and Allah commanded him to face Bayt Al-Maqdis. The Jews were delighted then. Allah’s Messenger faced it for ten and some months, but he liked to face the Qiblah of Ibrahim (Ka`bah in Makkah). He used to supplicate to Allah and look up to the sky (awaiting Allah’s command). Allah then revealed:

(Verily, We have seen the turning of your (Muhammad’s) face towards the heaven), until,

(turn your faces (in prayer) in that direction.)

The Jews did not like this ruling and said:

(“What has turned them (Muslims) from their Qiblah (prayer direction) to which they used to face in prayer.” Say (O Muhammad), “To Allah belong both, east and the west.”) (2:142)

Allah said:

(. ..so wherever you turn (yourselves or your faces) there is the Face of Allah) (2:115),

and:

(And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad ) from those who would turn on their heels (i.e., disobey the Messenger).) (2:143)

The Wisdom behind abrogating the Previous Qiblah

Allah said:

(…so that men may have no argument against you)

Therefore, the People of the Book knew from the description of the Muslim Ummah that they would be ordered to face the Ka`bah. If the Muslims did not fit this description, the Jews would have used this fact against the Muslims. If the Muslims had remained on the Qiblah of Bayt Al-Maqdis, which was also the Qiblah of the Jews, this fact could have been used as the basis of argument by the Jews against other people.

Allah’s Statement:

(…except those of them that are wrongdoers,) indicates the Mushrikin (polytheists) of Quraysh. The reasoning of these unjust persons was the unsound statement: “This man (Muhammad) claims that he follows the religion of Ibrahim! Hence, if his facing Bayt Al-Maqdis was a part of the religion of Ibrahim, why did he change it” The answer to this question is that Allah has chosen His Prophet to face Bayt Al-Maqdis first for certain wisdom, and he obeyed Allah regarding this command. Then, Allah changed the Qiblah to the Qiblah of Ibrahim, which is the Ka`bah, and he also obeyed Allah in this command. He, obeys Allah in all cases and never engages in the defiance of Allah even for an instant, and his Ummah imitates him in this.

Allah said:

(. ..so fear them not, but fear Me!) meaning: `Do not fear the doubts that the unjust, stubborn persons raise and fear Me Alone.’ Indeed, Allah Alone deserves to be feared.

Allah said:

(…so that I may complete My blessings on you.)

This Ayah relates to Allah’s statement:

(…so that men may have no argument against you), meaning: I will perfect My bounty on you by legislating for you to face the Ka`bah, so that the (Islamic) Shari`ah (law) is complete in every respect. Allah said:

(…that you may be guided.), meaning: `To be directed and guided to what the nations have been led astray from, We have guided you to it and preferred you with it.’ This is why this Ummah is the best and most honored nation ever.

Confirmation That Judaism And Christianity Are Forms Of Disbelief : Shaykh Ibn Uthaymeen

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Question: One of the preachers in one of the mosques in Europe claimed that it is not allowed to consider Jews and Christians disbelievers. You know – may Allaah preserve you – that most of the people who attend the mosques in Europe have very little knowledge. We fear that statements like this one will become widespread. Therefore, we request from you a complete and clear answer to this question.

Answer: I say: The statement that came from that man is misguidance. In fact, it can be blasphemy. This is because Allaah has declared that Jews and Christians are disbelievers (kuffaar) in His Book. Allaah has said,

“And the Jews say, ‘Ezra is the son of Allaah,’ and the Christians say, ‘The Messiah is the son of Allaah.’ This is a saying from their mouths. They imitate the saying of the disbelievers of old. Allaah’s curse be on them, how they are deluded away from the truth. They took their rabbis and their monks as lords besides Allaah and [they also took as Lord] the Messiah, son of Mary. But they were commanded only to worship none but One God. Praise and Glory be to Him, [far above is He] from having the partners they associate with Him.” [at-Taubah 9:30-31]

That shows that they are polytheists who associate partners with Allaah. In other verses, Allaah has made it clear that they are disbelievers:

“Surely in disbelief are they who say that Allaah is the Messiah, son of Mary.” [al-Maidah 5:17 and 72]

“Surely, disbelievers are those who said, ‘Allaah is the third of the three [in a Trinity].” [al-Maidah 5:73]

“Those among the Children of Israel who disbelieved were cursed by the tongue of David and Jesus, son of Mary.” [al-Maidah 5:87]

“Those who disbelieve among the People of the Book and the idolaters will abide in the Fire of Hell.” [al-Bayyinah 98:6]

Many verses and hadith express the same meaning. The one who rejects the idea that the Jews and the Christians who do not believe in Muhammad [peace be upon him] and deny him are disbelievers is, in fact, denying what Allaah has said. Denying what Allaah has said is blasphemy. If anyone has any doubt concerning them being disbelievers, then he himself is also a disbeliever.

Glory be to Allaah!

How could that man be pleased to say that it is not allowed to say that they are disbelievers when they themselves say that Allaah is one of a Trinity? Their Creator Himself has declared that they are disbelievers.

How could this man not be pleased to call them disbelievers when they actually say, “Jesus is the son of God” or “the hand of Allaah is tied,” and “Allaah is poor and we are rich”?

How could this man not be pleased to call them disbelievers and apply the word of disbelief (kufr) to them in general when they describe their Lord in such ways that are nothing but cursing and abusing Allaah?

I call upon that man to repent to Allaah and to read Allaah’s words, “They wish that you should compromise (in religion out of courtesy) with them, so that they (too) would compromise with you.” [al-Qalam (68):9]

He should make it clear to everyone that they are disbelievers and that they are the inhabitants of the Hell-fire. The Prophet (peace be upon him) said,

“By the One in whose hand my soul is, no Jew or Christian of this community hears about me – that is from the community of people from the time of the Prophet (peace be upon him) until the Day of Judgment – and then does not follow me – or he said does not believe in what I brought – except that he is from the inhabitants of the Hell-fire.” [Saheeh Muslim]

The one who made such a statement must repent to his Lord because of this great falsehood he has stated. He must make a clear announcement that they are disbelievers and that they are inhabitants of the Hell-fire. He must also announce that it is obligatory upon them to follow the unlettered Prophet Muhammad (peace be upon him). he is the one that the Jews and the Christians know and they know him like they know their own sons. Allaah has stated,

“Those who follow the Messenger, the illiterate Prophet whom they find written about with them in the Torah and the Gospel, he commands what is right and forbids what is evil. He allows them the good things and forbids for them disdainful things. He releases them from their heavy burdens and from the fetters that were upon them. So those who believe in him, honor him, help him, and follow the light which has been sent down with him, it is they who will be successful.” [al-Araf 7:157]

He is the one of whom Jesus, son of Mary (peace be upon him) gave glad tidings. Jesus said, as His Lord states in the Quran,

“O Israel, I am the Messenger of Allaah for you confirming the Torah (which came) before me, and giving glad tidings of a Messenger to come after me, whose name is Ahmad [one of the names of the Prophet Muhammad peace be upon him]. But when he came to them with clear proofs, they said, ‘This is clear magic.’” [as-Saff 61:6]

When the one, Ahmad, who was promised came to them with clear signs, they said that it was nothing but magic. By this, we can refute those Christians who say that the one Jesus promised was named Ahmad and not Muhammad. We say to that that Allaah said, “When he came with clear proofs,” and none has come to you after Jesus except Muhammad (peace be upon him). Muhammad is Ahmad and Allaah inspired Jesus to call Muhammad Ahmad. This is because Ahmad is a name from the root meaning, “to praise,” and the name itself means, “One who praises Allaah more than others.” Therefore, [Muhammad (peace be upon him)] is the most praiseworthy of Allaah among all peoples…

I further say: If anyone claims that there is a religion on earth other than Islam that is acceptable to Allaah, then the person who made that claim is a disbeliever and there is no doubt about his disbelief. This is because Allaah has said in His Book, “Whoever seeks a religion other than Islam, it will never be accepted from him and in the Hereafter he will be one of the losers.” [ali-Imran 3:85]. Allaah has also said, “Truly, the religion in the sight of Allaah is Islam” [ali-Imran 3:19]. Another verse states, “This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion” [al-Maida 5:3]

Based on that – and I repeat it for a third time – the person who made that statement [mentioned in the question] must repent to Allaah, Most High. And he must also make it clear to all the people that those Jews and Christians are disbelievers. This is so because the proof has been established against them, they have received the message but they have refused to believe.

The Jews have been described as those who have earned Allaah’s wrath. That is because they knew the truth and chose to go against it. The Christians have been described as those who have gone astray. This is because they sought the truth but were misled from it. Now, all of them have knowledge of the truth and recognize it. However, they go against it. Therefore, they all deserve to have the wrath of Allaah upon them. I call all those Jews and Christians to believe in Allaah and all of His Messengers. I call upon them to follow the Prophet Muhammad (peace be upon him). This is what they have been ordered to do in their own books. Allaah states in the Quran,

“My Mercy embraces all things. That (Mercy) I shall ordain for those who are God-fearing and give zakat, and those who believe in Our revelations. Those who follow the Messenger, the illiterate Prophet whom they find written about with them in the Torah and the Gospel, he commands what is right and forbids what is evil. He allows them the good things and forbids for them disdainful things. He releases them from their heavy burdens and from the fetters that were upon them. So those who believe in him, honor him, help him, and follow the light which has been sent down with him, it is they who will be successful. Say (O Muhammad): O Mankind! Verily, I am sent to all of you as the Messenger of Allaah, to whom belongs the heavens and the earth. There is no true God but He. It is He who gives life and causes death. So believe in Allaah and His Messenger, the unlettered, who believes in Allaah and His Words. And follow him so that you may be guided.” [al-Araf 7:156-158].

[By having such faith, those converts from Judaism and Christianity] shall receive their reward twice. The Messenger of Allaah (peace be upon him) said, “There are three people who will receive their rewards twice: A person from the People of the Book [Jews and Christians] who believed in his prophet and believed in Muhammad…” [al-Bukhari and Muslim].

I have also found in the law book al-Iqna`, in the section on apostasy, where the author has stated,

“One who does not consider as a disbeliever one who follows a religion other than Islam, such as the Christians, or who has doubt about their disbelief or who approves of their way himself is a disbeliever.”

And he quotes Ibn Taimiya as saying,

“[The following is] a disbeliever:

Whoever believes that churches are the houses of Allaah in which he He is worshipped or who thinks that what the Jews and Christians do are valid acts of worship of Allaah and obedience to Him and His Messenger, or loves or approves of what they do, or aids them in having such places and establishing their religion, and he does so thinking that is a way of getting closer to Allaah or worshipping Allaah.”

He also stated,

“If someone believes that visiting the Jews and the Christians in their places of worship is an act that brings him closer to Allaah, then he is an apostate.”

These statements support what was stated in the text of the answer. This is a matter concerning which there is no room for doubt. And help is sought only with Allaah.

This question was responded by Shaykh Ibn Uthaymeen, Fatawa Islamiya, vol. 1, p. 87, Darussalam publishers

The Jews breach the Sanctity of the Sabbath : Tafsir Ibn Kathir

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Tafsir Ibn Kathir (Abridged) – Al Baqarah surah 2 © Darussalam 2000

The Prescription of the Sabbath for the Jews

There is no doubt that for every nation, Allah prescribed one day of the week for people to gather to worship Him. For this Ummah He prescribed Friday, because it is the sixth day, on which Allah completed and perfected His creation. On this day He gathered and completed His blessings for His servants. It was said that Allah prescribed this day for the Children of Israel through His Prophet Musa, but they changed it and chose Saturday because it was the day on which the Creator did not create anything, as He had completed His creation on Friday. Allah made observance of the Sabbath obligatory for them in the laws of the Tawrah (Torah), telling them to keep the Sabbath. At the same time, He told them to follow Muhammad when he was sent, and took their promises and covenant to that effect. Hence Allah says:

(The Sabbath was only prescribed for those who differed concerning it,) Mujahid said: “They observed the Sabbath (Saturday) and ignored Friday.” Then they continued to observe Saturday until Allah sent `Isa bin Maryam. It was said that he told them to change it to Sunday, and it was also said that he did not forsake the laws of the Tawrah except for a few rulings which were abrogated, and he continued to observe the Sabbath until he was taken up (into heaven). Afterwards, the Christians at the time of Constantine were the ones who changed it to Sunday in order to be different from the Jews, and they started to pray towards the east instead of facing the Dome (i.e., Jerusalem). And Allah knows best. It was reported in the Two Sahihs that Abu Hurayrah heard the Messenger of Allah say:

(We are the last, but we will be the first on the Day of Resurrection, even though they were given the Book before us. This is the day that Allah obligated upon them, but they differed concerning it. Allah guided us to this day, and the people observe their days after us, the Jews on the following day and the Christians on the day after that.) This version was recorded by Al-Bukhari. It was reported that Abu Hurayrah and Hudhayfah said that the Messenger of Allah said:

(Allah let the people who came before us stray from Friday, so the Jews had Saturday and the Christians had Sunday. Then Allah brought us and guided us to Friday. So now there are Friday, Saturday and Sunday, thus they will follow us on the Day of Resurrection. We are the last of the people of this world, but will be the first on the Day of Resurrection, and will be the first to be judged, before all of creation.) It was reported by Muslim.

The Jews breach the Sanctity of the Sabbath

(2.65. And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: “Be you monkeys, despised and rejected.”) (66. So We made this punishment an example for those in front of it and those behind it, and a lesson for Al-Muttaqin (the pious.)

Allah said,

(And indeed you knew). This Ayah means, O Jews! Remember that Allah sent His torment on the village that disobeyed Him and broke their pledge and their covenant to observe the sanctity of the Sabbath. They began using deceitful means to avoid honoring the Sabbath by placing nets, ropes and artificial pools of water for the purpose of fishing before the Sabbath. When the fish came in abundance on Saturday as usual, they were caught in the ropes and nets for the rest of Saturday. During the night, the Jews collected the fish after the Sabbath ended.

When they did that, Allah changed them from humans into monkeys, the animals having the form closest to humans. Their evil deeds and deceit appeared lawful on the surface, but they were in reality wicked. This is why their punishment was compatible with their crime. This story is explained in detail in Surat Al-A`raf, where Allah said (7:163),

(And ask them (O Muhammad ) about the town that was by the sea; when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them, for they used to rebel (disobey Allah).)(7:163)

In his Tafsir, Al-`Awfi reported from Ibn `Abbas that he said,

(We said to them: “Be you monkeys, despised and rejected”) means, “Allah changed their bodies into those of monkeys and swines. The young people turned into monkeys while the old people turned into swine.” Shayban An-Nahwi reported that Qatadah commented on,

(We said to them: “Be you monkeys, despised and rejected”), “These people were turned into howling monkeys with tails, after being men and women.”

The Monkeys and Swine that exist now are not the Descendants of Those that were transformed

Ibn Abi Hatim recorded that Ibn `Abbas said, “Those who violated the sanctity of the Sabbath were turned into monkeys, then they perished without offspring.” Ad-Dahhak said that Ibn `Abbas said, “Allah turned them into monkeys because of their sins. They only lived on the earth for three days, for no transformed person ever lives more than three days. They did not eat, drink or have offspring. Allah transformed their shapes into monkeys, and He does what He wills, with whom He wills and He changes the shape of whomever He wills. On the other hand, Allah created the monkeys, swines and the rest of the creation in the six days (of creation) that He mentioned in His Book.”

Allah’s statement,

(So We made this punishment an example) means, Allah made the people of this village, who violated the sanctity of the Sabbath,

(an example) via the way they were punished. Similarly, Allah said about Pharaoh,

(So Allah, seized him with punishing example for his last and first transgression) (79:25). nAllah’s statement,

(for those in front of it and those behind it) meaning, for the other villages. Ibn `Abbas commented, “Meaning, `We made this village an example for the villages around it by the manner in which We punished its people.”’ Similarly, Allah said,

(And indeed We have destroyed towns (populations) round about you, and We have (repeatedly) shown (them) the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in various ways that they might return (to the truth and believe in the Oneness of Allah ـ Islamic Monotheism)).(46:27)

Therefore, Allah made them an example for those who lived during their time as well as a reminder for those to come, by preserving their story. This is why Allah said,

(and a lesson for Al-Muttaqin (the pious)), meaning, a reminder. This Ayah means, “The torment and punishment that this village suffered was a result of indulging in Allah’s prohibitions and their deceit. Hence, those who have Taqwa should be aware of their evil behavior, so that what occurred to this village does not befall them as well.” Also, Imam Abu `Abdullah bin Battah reported that Abu Hurayrah said that the Messenger of Allah said,

(Do not commit what the Jews committed, breaching what Allah has forbidden, by resorting to the lowest types of deceit.)

This Hadith has a good (Jayid) chain of narration. Allah knows best.

Authentic Hadeeths mentioning the virtues of Zamzam water? Ibn Baz

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Question:Are there any authentic Hadeeths that mention the virtues of Zamzam water?Answer:

There are Hadeeths which indicate that Zamzam water is noble and blessed. In a Hadeeth confirmed in the Sahih, the Prophet (sallAllaahu `alayhi wa sallam) said about Zamzam water:

“Indeed it is blessed, and that like food, it fills.” (Muslim no. 2473)

And in Abu Dawud’s narration, there is this addition:

“And a cure for illness.” (Abu Dawud At-Tiyalsi 2nd Volume no. 61)

So this Hadeeth proves its virtues, that it is a filling food, a cure for illness, and that it is blessed.

The Sunnah is to drink it as the Prophet (sallAllaahu `alayhi wa sallam) drank it, but it is also permissible to make ablution with it, to use it to purify yourself after you have relieved yourself, and if necessary, to take a shower using it when you are Junub (impure).

It is confirmed that on one occasion, water poured forth from between the Prophet’s fingers, and then people took what they needed from that water, using it to drink, to make ablution, to wash their clothes, or to purify themselves after relieving themselves.

Zamzam water may not be the same as the water that poured forth from between the Prophet’s fingers, but it is also not more blessed, for each has its place as pure water. If it is permissible to use the water that miraculously poured forth from between the Prophet’s fingers for all the purposes mentioned above, then it is also permissible in the case of Zamzam.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Vol. 7, Pages 195-196, DARUSSALAM

Virtues of Masjid Quba, Madina – Tafseer Ibn Kathir

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Masjid-Quba

The Following is taken from Tafseer Ibn Kathir

Allah encouraged His Prophet to pray in Masjid Quba’ which, from the first day, was built on Taqwa, obedience to Allah and His Messenger , for gathering the word of the believers and as an outpost and a fort for Islam and its people. This is why Allah the Exalted said,

(Verily, the Masjid whose foundation was laid from the first day on Taqwa is more worthy that you stand therein (to pray).) in reference to the Masjid of Quba’.

An authentic Hadith records that the Messenger of Allah said,

(One prayer in Masjid Quba’ is just like an `Umrah.)

It is recorded in the Sahih that the Messenger of Allah used to visit Masjid Quba’ while riding and walking.

Other Notes:

It is prescribed for the visitor to Madeenah and for the one who lives there to go to the Mosque of Quba’ and pray there, following the example of the Prophet (peace and blessings of Allaah be upon him) and seeking the reward of ‘Umrah.

It was narrated that Sahl ibn Haneef said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever goes out until he comes to this mosque – meaning the Mosque of Quba’ – and prays there, that will be equivalent to ‘Umrah.” Narrated by Ahmad, 3/437; al-Nasaa’i, 699; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1180, 1181.

In Sahih Muslim it is narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to go to the mosque of Quba’ every Saturday, walking or riding, and he would pray two rak’ahs there. Narrated by al-Bukhaari, 1191; Muslim, 1399

Masjid-Quba-

How to wear the upper garment known as Rida’ for Ihram : Ibn Baz

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Fatwa by Shaykh Ibn Baz Fatawa Islamiyah , Darussalam, Vol 4, Page 127

Q. Is it better for the Muhrim to cover the two shoulders or to uncover one of them during the Ihram?

A. The sunnah for the Muhrim is that he places the Rida’ (upper garment) over both of his shoulders and put its ends on his chest. This is the Sunnah and it is what the Prophet (Sallalahu Alahi wa Sallam) did.

So, if the person wants to perform the Tawaf of Arrival (Tawaful-Qudum) , he does Al-Idhtiba’. This is by him placing the center of his Rida’ under his right armpit and its edges over his left shoulder. Thus he uncovers his right shoulder. This is specifically for the Tawaf of Arrival, meaning when the person first arrives in Makkah for Hajj or ‘Umrah.

Then when he completes the Tawaf, he adjusts the Rida’ and places it over both of his shoulders, and he prays two Rak’ahs of Tawaf.

The person who always keeps one shoulder uncovered, this is opposed to the Sunnah, and so is uncovering both of the shoulders. The Sunnah is only to cover both of them with the Rida’ while the person is in Ihram. If the person takes off the Rida’ and does not cover his shoulders while he is sitting or eating or talking with his brothers, there is no harm in that.

However, the Sunnah is that when the person wears the Rida’, it should be over his two shoulders and its ends should be on his chest.

The Life of this World is Fleeting Enjoyment : Imam Ibn Kathir

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Imam Ibn Kathir
Tafsir Ibn Katheer (Abridged) Volume 9
© Darussalam 2000

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children.  (It is) like a rain (Ghayth), thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw.  But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure.  And the life of this world is only a deceiving enjoyment.” [57:20]

Allah the Exalted degrades the significance of this life and belittles it by saying,

“that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children.”

Meaning, this is the significance of this life to its people, just as He said in another Ayah,

“Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land.  This is the pleasure of the present world’s life; but Allah has the excellent return with Him.” ( 3:14 )

Allah the Exalted also sets a parable for this life, declaring that its joys are fading and its delights are perishable, saying that life is,

“Like a rain (Ghayth),” which is the rain that comes down to mankind, after they had felt despair.  Allah the Exalted said in another Ayah,

“And He is it Who sends down the Ghayth (rain) after they have despaired.” (42:28)

Allah’s statement,

“thereof the growth is pleasing to the tiller;” meaning that farmers admire the vegetation that grows in the aftermath of rain.  And just as farmers admire vegetation, the disbelievers admire this life; they are the most eager to acquire the traits of life, and life is most dear to them,

“afterwards it dries up and you see it turning yellow; then it becomes straw.”

Meaning, that vegetation soon turns yellow in color, after being fresh and green.  After that, the green fades away and becomes scattered pieces of dust.  This is the parable of this worldly life, it starts young, then matures and then turns old and feeble.  This is also the parable of mankind in this life; they are young and strong in the beginning.  In this stage of life, they look youthful and handsome.  Slowly, they begin growing older, their mannerism changes and their strength weakens.  They then grow old and feeble; moving becomes difficult for them, while doing easy things becomes beyond their ability.  Allah the Exalted said,

“Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave (you) weakness and gray hair.  He creates what He wills.  And He is the All-Knowing, the All-Powerful.” (30:54)

This parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming.  Those who hear this parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains,

“But in the Hereafter (there is) a severe torment, and (there is) forgiveness from Allah and (His) pleasure.  And the life of this world is only a deceiving enjoyment.”

Meaning, surely, the Hereafter that will certainly come contains two things either severe punishment or forgiveness from Allah and His good pleasure.

Allah the Exalted said,

“And the life of this world is only a deceiving enjoyment.”

Meaning, this life is only a form of enjoyment that deceives those who incline to it.  Surely, those who recline to this life will admire it and feel that it is dear to them, so much so, that they might think that this is the only life, no life or dwelling after it.  Yet, in reality, this life is insignificant as compared to the Hereafter.

Imam Ahmad recorded that `Abdullah said that the Messenger of Allah, sallallahu `alayhi wa sallam, said,

” Paradise is nearer to any of you than the strap of his shoe, and so is the (Hell) Fire.” [Ahmad 1:387]

Al-Bukhari collected this Hadith through the narration of Ath-Thawri [Fath al-Bari 11:328].  This Hadith indicates the close proximity of both good and evil in relation to mankind.  If this is the case, then this is the reason Allah the Exalted encouraged mankind to rush to perform acts of righteousness and obedience and to avoid the prohibitions.  By doing so, their sins and errors will be forgiven and they will acquire rewards and an exalted status.  Allah the Exalted said,

“Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.”

Allah the Exalted said in another Ayah,

“And march forth in the way (to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for those who have Taqwa.” (3:133)

Allah said here,

“prepared for those who believe in Allah and His Messengers.  That is the grace of Allah which He bestows on whom He is pleased with.  And Allah is the Owner of the great bounty.”

Meaning, “This, that Allah has qualified them for, is all a part of His favor, bounty and compassion.”  We mentioned a Hadith collected in the Sahih in which the poor emigrants said to the Messenger, sallallahu `alayhi wa sallam, “O Allah’s Messenger!  The wealthy people will get higher grades and permanent enjoyment.”  He asked, “Why is that?”  They said, “They pray like us and fast as we do.  However, they give in charity, whereas we cannot do that, and they free servants, whereas we cannot afford it.”  The Prophet, sallallahu `alayhi wa sallam, said, “Shall I tell you of a good deed that, if you acted upon, you would catch up with those who have surpassed you? None would overtake you and be better than you, except those who might do the same.  Say, “Glorious is Allah,” Allah is Most Great”, and “Praise be to Allah”, thirty three times each after every prayer.”  They later came back and said, “Our wealthy brethren heard what we did and they started doing the same.”  Allah’s Messenger, sallallahu `alayhi wa sallam, said,

“This is the favor that He gives to whom He wills.” [Muslim 1:416]

Who shall inherit Firdaws? Tafsir Ibn Kathir

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1-10 Verses of Al-Momin Surah
Tafsir Ibn Kathir

What is Jannat ul Firdaus?

It was recorded in the Two Sahihs that the Messenger of Allah said: (If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.)

Who shall inherit Firdaws? (1-10 Verses of Al-Monin Surah)

  1. Successful indeed are the believers.
  2. Those who with their Salah are Khashi`un (with fear and with tranquillity).
  3. And those who turn away from Al-Laghw.
  4. And those who pay the Zakah.
  5. And those who guard their private parts.
  6. Except from their wives or their right hand possessions, for then, they are free from blame.
  7. But whoever seeks beyond that, then those are the transgressors.
  8. Those who are faithfully true to their Amanat and to their covenants are Ra`un.
  9. And those who strictly guard their Salawat.
  10. These are indeed the heirs.
  11. Who shall inherit Firdaws. They shall dwell therein forever.

The Success is for the believers whose qualities are described here

(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded.

***These are the believers who have the following characteristics ***

(Those who with their Salah are Khashi`un.)

`Ali bin Abi Talhah reported that Ibn `Abbas said: “(Khashi`un) means those with fear and with tranquillity.” This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri.

It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i.

Al-Hasan Al-Basri said, “Their Khushu` was in their hearts.” So they lowered their gaze and were humble towards others.

Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasai from Anas, who said that the Messenger of Allah said:(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)

(And those who turn away from Al-Laghw.)

It refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit.

As Allah says: (And if they pass by Al-Laghw, they pass by it with dignity)[25:72].

Qatadah said: “By Allah, there came to them from Allah that which kept them away from that (evil).”

(And those who pay the Zakah.)

Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah: (but pay the due thereof on the day of their harvest, ) [6:141]

It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) [91:9-10]

It could be that both meanings are intended, purification of the soul and of one’s wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.

(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.)

It means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives.

One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him.

Allah says: (they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl, (then those are the transgressors.) meaning , aggressors.

(Those who are faithfully true to their Amanat and to their covenants)

When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word.

This is not like the hypocrites about whom the Messenger of Allah said: (The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)

(And those who strictly guard their Salawat.)

It means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: “I asked the Messenger of Allah , `O Messenger of Allah, which deed is most beloved to Allah’ He said, (Prayer at the appointed time.) I said, `Then what’ He said,(Kindness to one’s parents. ) I said, `Then what’ He said,(Jihad in the way of Allah.)

It was recorded in the Two Sahihs. Qatadah said: “At the fixed times, with the proper bowing and prostration.”

Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said: (Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu’ except the believer.)

Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:

(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.)

It was recorded in the Two Sahihs that the Messenger of Allah said: (If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.)

Ibn Abi Hatim recorded that Abu Hurayrah said, “The Messenger of Allah said:(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.)

Ibn Jurayj narrated from Layth from Mujahid:(These are indeed the heirs.) “The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well.”

This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said: (Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.)

According to another version: the Messenger of Allah said: (When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, “This is your ransom from the Fire.”) `

Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah’s saying: (Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) [19:63] (This is the Paradise which you have been made to inherit because of your deeds which you used to do.) [43:72]

Righteousness comes from Taqwa : Tafseer Ibn Kathir

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Tafseer Ibn Kathir – Surah A-Baqarah (2:189)

Allah said:

(It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back, but Al-Birr is from Taqwa. So enter houses through their proper doors.)

Al-Bukhari recorded that Al-Bara’ said, “During the time of Jahiliyyah, they used to enter the house from the back upon assuming the Ihram. Thereafter, Allah revealed (the following Ayah):

(It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr is from Taqwa. So enter houses through their proper doors.)

Abu Dawud At-Tayalisi recorded the same Hadith from Al-Bara’ but with the wording; “The Ansar used to enter their houses from the back when returning from a journey. Thereafter, this Ayah (2:189 above) was revealed…”

Al-Hasan said, “When some people during the time of Jahiliyyah would leave home to travel, and then decide not to travel, they would not enter the house from its door. Rather, they would climb over the back wall. Allah the Exalted said:

(It is not Al-Birr (piety, righteousness) that you enter the houses from the back,).”

Allah’s statement:
(…and have Taqwa of Allah that you may be successful.) Have Taqwa of Allah, means to do what He has commanded you and refrain from what He has forbidden for you,

(that you may be successful.) tomorrow when you stand before Him and He thus rewards you perfectly.

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

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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

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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.

Allah’s Love is Attained by Following the Messenger : Tafseer Ibn Kathir

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Tafseer Ibn Kathir – Surah 3 : Ale Imraan :

(31. Say (O Muhammad to mankind): “If you (really) love Allah, then follow me (i.e. Muhammad), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”) (32. Say: “Obey Allah and the Messenger.” But if they turn away, then Allah does not like the disbelievers.)

This honorable Ayah judges against those who claim to love Allah, yet do not follow the way of Muhammad . Such people are not true in their claim until they follow the Shari`ah (Law) of Muhammad and his religion in all his statements, actions and conditions. It is recorded in the Sahih that the Messenger of Allah said,

(Whoever commits an act that does not conform with our matter (religion), then it will be rejected of him.)

This is why Allah said here,

(Say (O Muhammad to mankind): “If you (really) love Allah, then follow me, Allah will love you…”) meaning, what you will earn is much more than what you sought in loving Him, for Allah will love you. Al-Hasan Al-Basri and several scholars among the Salaf commented, “Some people claimed that they love Allah. So Allah tested them with this Ayah;

(Say (O Muhammad to mankind): “If you (really) love Allah, then follow me, Allah will love you…”). ”

Allah then said,

(“And forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”) meaning, by your following the Messenger , you will earn all this with the blessing of his mission. Allah next commands everyone,

(Say: “Obey Allah and the Messenger.” But if they turn away) by defying the Prophet ,

(then Allah does not like the disbelievers.) thus, testifying that defiance of the Messenger’s way constitutes Kufr. Indeed, Allah does not like whoever does this, even if he claims that he loves Allah and seeks a means of approach to Him, unless, and until, he follows the unlettered Prophet, the Final Messenger from Allah to the two creations: mankind and the Jinn. This is the Prophet who, if the previous Prophets and mighty Messengers were to have been alive during his time, they would have no choice but to follow, obey him, and to abide by his Law.

Returning the Salam, With a Better Salam : Tafseer Ibn Kathir

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Tafseer Ibn Kathir . The Noble Qur’an An-Nisa 4:86

Allah said,

(When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.) meaning, if the Muslim greets you with the Salam, then return the greeting with a better Salam, or at least equal to the Salam that was given. Therefore, the better Salam is recommended, while returning it equally is an obligation.

Imam Ahmad recorded that Abu Raja’ Al-`Utaridi said that `Imran bin Husayn said that a man came to the Messenger of Allah and said, “As-Salamu `Alaykum”. The Prophet returned the greeting, and after the man sat down he said, “Ten.” Another man came and said, “As-Salamu `Alaykum wa Rahmatullah, O Allah’s Messenger.” The Prophet returned the greeting, and after the man sat down he said, “Twenty.” Then another man came and said, “As-Salamu `Alaykum wa Rahmatullah wa Barakatuh.” The Prophet returned the greeting, and after the man sat down he said, “Thirty.” This is the narration recorded by Abu Dawud. At-Tirmidhi, An-Nasa’i and Al-Bazzar also recorded it. At-Tirmidhi said, “Hasan Gharib”.

There are several other Hadiths on this subject from Abu Sa`id, `Ali, and Sahl bin Hanif. When the Muslim is greeted with the full form of Salam, he is obliged to return the greeting equally.

As for Ahl Adh-Dhimmah the Salam should not be initiated nor should the greeting be added to when returning their greeting. Rather, as recorded in the Two Sahihs their greeting is returned to them equally.

Ibn `Umar narrated that the Messenger of Allah said,

(When the Jews greet you, one of them would say, `As-Samu `Alayka (death be unto you).’ Therefore, say, `Wa `Alayka (and the same to you).’) In his Sahih, Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,

(Do not initiate greeting the Jews and Christians with the Salam, and when you pass by them on a road, force them to its narrowest path.) Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah said,

(By He in Whose Hand is my soul! You will not enter Paradise until you believe, and you will not believe until you love each other. Should I direct you to an action that would direct you to love each other Spread the Salam among yourselves.)

Say not to anyone who greets you: “You are not a believer;” : Tafseer Ibn kathir

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Tafseer Ibn kathir

Surah 4: Ayah 94.

O you who believe! When you go (to fight) in the cause of Allah, verify (the truth), and say not to anyone who greets you: “You are not a believer;” seeking the perishable goods of the worldly life. There is much more benefit with Allah. Even as he is now, so were you yourselves before, till Allah conferred on you His Favors, therefore, be cautious in discrimination. Allah is Ever Well-Aware of what you do.

Imam Ahmad recorded that `Ikrimah said that Ibn `Abbas said, “A man from Bani Sulaym, who was tending a flock of sheep, passed by some of the Companions of the Prophet and said Salam to them. They said (to each other), `He only said Salam to protect himself from us.’ Then they attacked him and killed him. They brought his sheep to the Prophet , and this Ayah was revealed,

(O you who believe!), until the end of the Ayah.” At-Tirmidhi recorded this in his (chapter on) Tafsir, and said, “This Hadith is Hasan, and it is also reported from Usamah bin Zayd.” Al-Hakim also recorded it and said, “Its chain is Sahih, but they did not collect it.” Al-Bukhari recorded that Ibn `Abbas commented;

(and say not to anyone who greets you: “You are not a believer;”), “A man was tending his sheep and the Muslims caught up with him. He said, `As-Salamu `Alaykum.’ However, they killed him and took his sheep. Allah revealed the Ayah;

(And say not to anyone who greets you: “You are not a believer; seeking the perishable goods of the worldly life).” Ibn `Abbas said; “The goods of this world were those sheep.” And he recited,

(Peace) Imam Ahmad recorded that Al-Qa`qa` bin Abdullah bin Abi Hadrad narrated that his father `Abdullah bin Abi Hadrad said, “The Messenger of Allah sent us to (the area of) Idam. I rode out with a group of Muslims that included Abu Qatadah, Al-Harith bin Rab`i and Muhallam bin Juthamah bin Qays. We continued on until we reached the area of Idam, where `Amr bin Al-Adbat Al-Ashja`i passed by us on his camel. When he passed by us he said Salam to us, and we did not attack him. Because of some previous problems with him, Muhallam bin Juthamah killed him and took his camel. When we went back to the Messenger of Allah and told him what had happened, a part of the Qur’an was revealed about us,

(O you who believe! When you go (to fight) in the cause of Allah), until,

(Well-Aware).” Only Ahmad recorded this Hadith. Al-Bukhari recorded that Ibn `Abbas said that the Messenger of Allah said to Al-Miqdad,

(You killed a believing man who hid his faith with disbelieving people, after he had announced his faith to you. Remember that you used to hide your faith in Makkah before.) Al-Bukhari recorded this shorter version without a complete chain of narrators. However a longer version with a connected chain of narrators has also been recorded. Al-Hafiz Abu Bakr Al-Bazzar recorded that Ibn `Abbas said, “The Messenger of Allah sent a military expedition under the authority of Al-Miqdad bin Al-Aswad and when they reached the designated area, they found the people had dispersed. However, a man with a lot of wealth did not leave and said, `I bear witness that there is no deity worthy of worship except Allah.’ Yet, Al-Miqdad killed him, and a man said to him, `You killed a man after he proclaimed: “There is no deity worthy of worship except Allah. By Allah I will mention what you did to the Prophet .’ When they went back to the Messenger of Allah, they said, `O Messenger of Allah! Al-Miqdad killed a man who testified that there is no deity worthy of worship except Allah.’ He said,

(Summon Al-Miqdad before me. O Miqdad! Did you kill a man who proclaimed, “There is no deity worthy of worship except Allah” What would you do when you face, “There is no deity worthy of worship except Allah tomorrow”) Allah then revealed;

(O you who believe! When you go (to fight) in the cause of Allah, verify (the truth), and say not to anyone who greets you: “You are not a believer;” seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, so were you yourselves before till Allah conferred on you His Favors, therefore, be cautious in discrimination). The Messenger of Allah said to Al-Miqdad,

(He was a believing man who hid his faith among disbelieving people, and he announced his faith to you, but you killed him, although you used to hide your faith before, in Makkah.)” Allah’s statement,

(There is much more benefit with Allah.) means, better than what you desired of worldly possessions which made you kill the one who greeted you with the Salam and pronounced his faith to you. Yet, you ignored all this and accused him of hypocrisy, to acquire the gains of this life. However, the pure wealth with Allah is far better than what you acquired. Allah’s statement,

(so were you yourselves before, till Allah conferred on you His Favors.) means, beforehand, you used to be in the same situation like this person who hid his faith from his people. We mentioned the relevant Hadiths above. Allah said,

(And remember when you were few and were reckoned weak in the land). `Abdur-Razzaq recorded that Sa`id bin Jubayr commented about Allah’s statement,

(so were you yourselves before), “You used to hide your faith, just as this shepherd hid his faith.” Allah said,

(therefore, be cautious in discrimination), then said,

(Allah is Ever Well-Aware of what you do.) and this part of the Ayah contains a threat and a warning, as Sa`id bin Jubayr stated.

”Were You To Depend upon Allaah with true dependence” : Permanent Committee

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Question:

Please explain this Hadeeth so that we have a correct understanding of it: لو أنكم كنتم توكلون على الله حق توكله لرزقكم كما يرزق الطير تغدو خماصا وتروح بطانا “Were you to depend upon Allaah with true dependence, He would have provided for you like He provides for the bird; early in the morning he leaves hungry, but returns at the end of the day with a full stomach.”

Answer:

The Hadeeth from ‘Umar, may Allaah be pleased with him, that the Prophet (sallAllaahu `alayhi wa sallam) said:

لو أنكم كنتم توكلون على الله حق توكله لرزقكم كما يرزق الطير تغدو خماصا وتروح بطانا

“Were you to depend upon Allaah with true dependence, He would have provided for you like He provides for the bird; early in the morning he leaves hungry, but returns at the end of the day with a full stomach.” (At-Tirmithi no. 2344, Ibn Majah no.4I64, Ahmad 1/30,52, Ibn Hibban no. 2548 and Al-Hakim 4/318)

was recorded by Imam Ahmad, At-Tirmithi, An-Nisa’i, Ibn Majah, Ibn Hibban, and Al-Hakim, and At-Tirmithi said, “This Hadeeth is Hasan Sahih.”

The (Arabic) word (in the Hadeeth is) “Tawakkul,” means to depend sincerely in one’s heart upon Allaah Almighty, for bringing blessings and warding off harms, for this world and the Hereafter. If people were to sincerely trust and depend upon Allaah to bring them that which benefits them and to keep away that which harms them, and if they take reasonable, practical steps themselves, Allaah will send their provision to them by the simplest of means. Just as Allaah Almighty gives the bird provision when it simply leaves in the morning, seeking its sustenance, and returns at the end of the day. Yes, it does go out to search, but it is an easy effort. Tawakkul in reality does not deny actually working and striving for provision, for Allaah Almighty has decreed that we should work and it is from His ways that he gives people when they strive. In fact, Allaah Almighty ordered us to both depend upon Him and to work, to take the necessary steps needed to achieve our goals, and so the act of striving for our sustenance is an act of physical worship while trusting and depending upon Allaah is faith in Him. He said:

وَعلَى اللّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

“And in Allaah let believers put their Trust” [Ibrahim 14:11]

He made Tawakkul like Taqwa which is to establish the means that have been ordered, while depending upon Allaah. Dependence without working and striving is mere impotence, even though, when one does this, he may appear to depend on Allaah to a certain degree. No one, then, should transform his trust into mere impotence and weakness. One should rather deem his trust in Allaah to be like working and striving: it is one of the necessary steps one must take to achieve his goal.

And with Allaah is the facilitation to do what is right. May Allaah send peace and blessings upon Muhammad, his family, and his Companions

Permanent Committee for Research and Verdicts
Fatawa Islamiyah, Vol. 7, Pages 172-174, DARUSSALAM

Suffering from the whispering of Shaytan : Shaykh ibn Uthaymeen

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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.

Is it permissible to stand or sit by a grave for supplication in favour of the deceased? – The Permanent Committee

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Seeking Blessings from Graves

Question:

Is it permissible to stand or sit by a grave for supplication in favour of the deceased?

Answer:

The purpose of the legitimate visitation to graves is to get a lesson, remember death and heed, not for seeking blessings from the buried.

When one enters a cemetery he should greet the dead saying: As-Salaamu Alaikum, O people of this place, believers and Muslims, and we will – if Allah wills – follow you. We ask Allah safety for ourselves and yourselves.[1]

One may also recite other supplication in favour of the dead that are recommended by the Prophet (sallallaahu alaihi wa sallam).

But he should not ask the dead people to fulfil his needs, seek relief or benefit from them. Supplication alone is an act of worship which must be dedicated to Allah alone.

There is not harm however, in standing or sitting by the grave while supplicating, but not for seeking blessings or taking rest. Graveyards are not resting places or residential area for people to sit in.

It is legitimate to stand by the grave areas right after burial to supplicate in favour of the buried asking Allah to confirm him and forgive him. It is authentically reported that whenever the Prophet (sallallaahu alaihi wa sallam) buried a dead, he would stand by his grave and say: Ask Allah’s forgiveness for your brother, and ask him to make him give firm answers, for right now he is being questioned.[2]

[1] Muslim no.975
[2] Abu Dawud no.3221, Al-Hakim 1:370 and Al-Bayhaqi 4:56

The Permanent Committee

Fatawa Islamiyah Vol. 1 Page 66, Dar-us-salam publications

Legitimate and Illegitimate Amulets – Shaykh Abdul-Azeez Bin Baz

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Question:

Abdullah bin Mas’ud, may Allaah be pleased with him, said: I heard the Messenger of Allaah (sallallaahu alaihi wa sallam) say: Verily, incantations, amulets and Tiwalah are Shirk. [1] Jabir, may Allaah be pleased with him, said:I had an uncle who used to treat people with incantations for the scorpion’s sting. When the Prophet (sallallaahu alaihi wa sallam) forbade incantations, he came to him and asked him: O Messenger of Allaah, You have forbidden incantations, and I treat those who are stung by scorpions with incantations. He (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so. [2] How do we compromise between the Hadith which forbids, and that which permits? And what is the ruling on wearing an amulet containing Qur’anic words on the chest of the affected person?

Answer:

The forbidden formulas for incantations are those containing Shirk, beseeching other than Allaah, or meaningless words. But incantations that are free from such things, are legitimate, and are among the great means of healing.

The Prophet (sallallaahu alaihi wa sallam) said: There is no harm in incantations as long as they do not include Shirk. [3]

And he (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so.[4]

He also said: No incantation for other than the envious eye or venomous sting. [5]

This means the most affective and beneficial incantation is that which is used in these two cases. The Prophet (sallallaahu alaihi wa sallam) was himself treated with incantation, and he treated others with it.

As for wearing amulets by children and patients, it is not permissible. Such are called trinkets. But the most valid opinion is that they are a form of Shirk, and unlawful, because the Prophet (sallallaahu alaihi wa sallam) said: He who wears an amulet; may Allaah not help him, and he who wears a shell; may Allaah not protect him. [6] He who wears an amulet commits Shirk.[7] And he (sallallaahu alaihi wa sallam) said: Verily, incantations, amulets and Tiwalah are Shirk. [8]

The scholars are at variance regarding the legality of wearing amulets containing Qur’anic Verses. The correct verdict is that they are unlawful, for two reasons:

  • The general prohibition of wearing any kind of amulets according to the Prophetic traditions whether they contain Qur’anic Verses or not.
  • Leaving no room for formulas of Shirk, for if the amulets containing Qur’anic verses were allowed then they may be confused with the other amulets, and that will keep the door open to Shirk, and all kinds of amulets would be worn on that ground. It is known that closing the door to things that lead to Shirk and evil deeds is one of the greatest judicial objectives. It is Allaah who grants success.

[1] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418 [2] Muslim no. 2199 [3]Muslim no. 2200 [4] Muslim no. 2199 [5] Al-Bukhari no. 5705 and Muslim no. 220 [6] Ahmad 4:154 and Abu Yaýla no. 1759. See Majmaýuz-Zawaýid 5:103 [7] Ahmad 4:156 and Al-Hakim 4:417. See Majmaýuz-Zawaýid 5:103 [8] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 1 Page 40, Dar-us-salam publications

Bowing as a Greeting Either in Karate or for Some Other Reason – Permanent Committee

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Question:

We joined a karate club in America, and when our trainer told us that we had to bow to him after he bowed to us, we refused, explaining to him that we couldn’t because of our religion. He accepted our excuse but then he said that we had to bow our heads at least. He said that since he began the greeting by bowing, we had to respond. What is the ruling in this issue?

Answer:

To greet somebody by bowing is unlawful, regardless whether that person is a Muslim or a disbeliever, and regardless whether you bow with our entire upper body or with your head only. This is because bowing is a kind of worship, and worship is for Allaah Almighty alone.

May Allaah send peace and blessing upon Muhammad, his family, and his Companions.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 219

Shorts that do not Cover Ones Knees – Shaykh Muhammad bin Saalih al-`Uthaymeen

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Shorts That Do Not Cover Ones Knees

Question:

What is the ruling regarding people who wear shorts when they play sports and people who watch them play?

Answer:

Playing sports is allowed when it does not prevent one from what is obligatory. If it were to prevent one from something that is obligatory then it would be unlawful. If it becomes something that people spend most of their time in, then it would become a waste of time, in which case the least of what could be said is that it is Makruh (disliked). As for a person playing a sport, who is wearing only shorts that expose his thigh, or even more then that, then this is not allowed. For what is correct is that it is obligatory for young men to cover their thighs, and that watching a sport whose participants have their thighs exposed like this is not allowed.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Vol. 8 Page 256

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