How can we observe Tawakkul in our life? – Imam Ibn Baz (rahimahullaah)

Bismillaah

(Part No. 4; Page No. 17)

4- Observing causes does not contradict Tawakkul

Q: The questioner asks: “I recite many Ayahs (Qur’anic verses) that talk about Tawakkul (putting one’s trust in Allah). How can we observe Tawakkul in our life? I hope you will give me examples of that.”

A: Tawakkul is one of the duties of the believers. Allah (Glorified be He) says: (and put your trust in Allah if you are believers indeed.) , (And whosoever puts his trust in Allah, then He will suffice him.) and, (and in Allah (Alone) let those who trust, put their trust.)

Tawakkul is one of the acts of worships and obligations upon Muslims. It means entrusting all affairs with Allah (may he be Exalted) and depending upon Him in everything. It also means putting one’s trust in Allah along with observing the causes. One should believe that Allah is the Causer of causes and the Disposer of all affairs and that everything rests in Allah’s Hands (Glorified and Exalted be He). One should also believe that no one can hinder what Allah gives and no one can give what Allah hinders and that Allah is the benefit Giver and the harm Inflicting, and the Supreme Giver and the Preventer. But, at the same time, one should follow legal causes that can bring him benefit by eating when he is hungry, drinking when he is thirst, marrying, earning lawful provision through selling and buying and other things. One should not neglect observing causes and put his trust in Allah along with believing that nothing happens to him except what is predestined by Allah (Exalted be He) and that he will not succeed without Allah’s support and help. Therefore, one should observe causes and put his trust in Allah and rely upon Him alone.

(Part No. 4; Page No. 18)

One should treat the patient while putting his trust in Allah as He is the One Who brings cure. You should follow the causes by seeing a physician, carrying out his instructions, having medicine, Cauterization, dietary or the like. You should sell and buy while putting trust in Allah and believing that nothing will occur except what Allah predestines for you. You can rent your estates in order to receive their due revenues, irrigate your farm, give your animals to drink and eat in order to gain their benefits while depending upon Allah in all these things. This means that one should observe the causes in everything while putting his trust in Allah and believing that He is the Causer of causes, Disposer of all affairs, benefit Giver, harm Inflicting, the Supreme Giver and the Preventer. One should only observe the causes that are ordained for him. You travel for performing Hajj (Pilgrimage), Umrah (Lesser Pilgrimage) or for trading while observing causes and believing that Allah is the Causer of causes and He is the Only One Who can make you reach your destination, support you in performing rites of Hajj and help you to achieve your goals in trade, return from your journey, and so on.


Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 4. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com , Portal of the General Presidency

Some people say that the world was created for the sake of Muhammad – Imam Ibn Baz

Bismillaah

20- The wisdom of creating the universe

Q: It has become quite common knowledge that this world came into existence only for the sake of the Messenger of Allah (peace be upon him) and that had it not been for his sake, it would not have come into existence. I hope that our grand Shaykh will answer this question and mention related evidence. May Allah reward you richly.

A: This claim is adopted by some common people who lack proper understanding of the purpose of life. Some people say that the world was created for the sake of Muhammad. They say that were it not for Muhammad (peace be upon him), neither the world nor the people living in it would have been created. This is a false and groundless claim which is based on corrupt understanding. Allah (Exalted be He) created the world so that people would know Him, realize His existence and worship Him Alone (Glorified and Exalted be He). He created the world and human beings so that His Names and Attributes, His Graciousness and Knowledge would be known and so that He Alone would be obeyed and worshipped with no partner. He did not create this world for the sake of Muhammad, Nuh (Noah), Musa (Moses), Isa (Jesus) or any other prophet. Rather, Allah (Exalted be He) created the universe so that He Alone would be worshiped with no partner or associate,

(And I (Allah) created not the jinn and mankind except that they should worship Me (Alone). )

Allah (Glorified be He) states that He created mankind so that they would worship Him and not for the sake of Muhammad (peace be upon him), Being one of the prophets, Muhammad (peace be upon him) was also created to worship His Lord.

Allah (Glorified be He) states, (And worship your Lord until there comes unto you the certainty (i.e, death). )

In Surah Al-Talaq, Allah (Glorified and Exalted be He) says, (It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds all things in (His) Knowledge. )

Allah (Glorified be He) says,(And We created not the heaven and the earth and all that is between them without purpose! }

Therefore, Allah (Glorified and Exalted be He) created mankind so that He would be worshipped, obeyed, glorified and so that people may know that He has power over all things and that He disposes of all affairs.

Therefore, the questioner must realize that the things which he heard are void and groundless. It was not for the sake of Prophet Muhammad (peace be upon him) nor for the sake of any other messenger that Allah (Exalted be He) created the jinn, mankind, the heavens, the earth or other objects. Rather, Allah (Exalted be He) created life and mankind so that He will be worshipped Alone without any partner and that His Names and Attributes are known to everyone. This is the truth of the matter as is indicated by many proofs. This is by no means in contradiction with the fact that Muhammad (peace be upon him) is the best and most honorable of men, the last and final Prophet, and the master of the children of Adam. It must be known that Allah (Exalted be He) created him for the purpose of worshipping Him, which is the very purpose for which all mankind was created. Again, Allah (Exalted be He) did not create people for the sake of Muhammad (peace be upon him). At the same time, Prophet Muhammad (peace be upon him) is the best of all people. Therefore, you must understand this and convey it to others because this matter is very important.

Some ‘so-called’ scholars and uneducated extremists have misunderstood this matter and this may confuse common Muslims. On the contrary, people of knowledge and far-reaching insight know very well that these are but false claims and that Allah (Glorified be He) created mankind for the purpose of worshipping Him Alone and that they may come to know about His Names and Attributes, like the All-Wise, the All-Knowing, the Hearer, the Answerer of supplications, the One Who has Power overall things, and the One Whose Being, Names and Attributes and Actions are perfect.

(Part No. 1; Page No. 66, 67)


Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 1. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents).He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com , Portal of the General Presidency

Related Links:

Definition and the Meaning of “Islam” – Imam Ibn Baz (rahimahullaah)

Bismillaah

1- Definition of Islam

Q: Please, illustrate to me the meaning of Islam.

A: Islam means total submission to Allah (Exalted be He) through belief in His Oneness, and showing subservient and servile obedience to Him. This is the meaning of Islam.

The Arabic root word ‘Aslama‘ means to show submission and surrender to someone and obey his commands. Accordingly, Islam means surrender and submission to Allah’s Will by means of believing in His Oneness, being devoted to Him, obeying His commandments and abandoning what He has prohibited. Such is Islam, about which Allah (Exalted be He) says: (Truly, the religion with Allah is Islam.)

Besides, a Muslims are thus called as they show complete submission to Allah and obey Him, abiding by His Commandments and refraining from what He has prohibited.

Islam is also a name for all the Commandments of Allah (Exalted be He) and His Messenger (peace be upon him), including Salah (Prayer), Sawm (fast), Zakah (obligatory charity), Hajj (pilgrimage), faith and so on. Such categories fall under Islam.

In this regard, Allah (Exalted be He) says: (This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.)

He (Glorified be He) also says: (And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers, )

Therefore, a Muslim is a person who submits himself to Allah (Exalted be He) as far as words, practical behavior and belief are concerned. In other words, Islam stands for total submission to and abidance by His Commandments in all aspects of life.

(Part No. 1; Page No. 10)


Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 1. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents).He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com (website is down since longtime), Portal of the General Presidency

Related Links:

The difference between the Fard and Nafilah Prayers – Imam Ibn Baz (rahimahullah)

Bismillaah

167. The difference between the Fard and Nafilah Prayers

Q: Are there differences between the Fard and Nafilah Prayers ?

A: Yes, there are differences.

The Nafilah is a desirable supererogatory act, while the Fard is obligatory, based on a definitive text. If one does not offer the Nafilah Prayer, such as Salat-ul-Duha (supererogatory Prayer before noon), Al-Witr (Prayer with an odd number of units), or the Sunnah Ratibah (supererogatory Prayer performed on a regular basis) related to the the Zhuhr (Noon), Fajr (Dawn), Maghrib (Sunset), and ‘Isha’ (Night) Prayers, one is not regarded as sinful for this. On the other hand, if one gives up the the Fard Prayers, one is sinful and may even be considered a disbeliever if one does so intentionally.

The Nafilah Prayer may be offered while sitting, even if the person performing it is healthy, while the Fard Prayer cannot be performed while sitting unless the person offering it has a reason for this; such as being sick or disabled.

The Prophet (sallallahu alaihi wasallam) would sometimes offer the optional late night Prayer while sitting, and he (sallallahu alaihi wasallam) said: (Whoever prays while standing will get greater reward;one who prays while sitting will get half of the reward of the person praying while standing; and one who prays laying will get half of the reward of the person who prays sitting.) Peace and blessings be upon the Prophet.

So, it is permissible in general to pray the Nafilah during the night or day while sitting. However, this is not the case with the Fard Prayer. The latter must be offered while standing, as the Prophet (sallallahu alaihi wasallam) said to “Imran: (Offer Prayer while standing). He said to ‘Imran ibn Al-Husain (may Allah be pleased with him): (Pray while standing and if you cannot, pray while sitting, and if you cannot do even that, then pray lying on your side.) (If you cannot do even that, you can pray lying on your back.) This Hadith is about the Fard; as for the Nafilah, there is no problem if one performs it while sitting; if he or she finds himself or herself too tired to stand while praying the same, they may sit.

(Part No. 10; Page No. 385)


Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 10. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents).He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com (website is down since longtime), Portal of the General Presidency

Related Links:

Announcing the Adhan upon seeing a Spirit or an Apparition from the Jinn – Imam Ibn Baaz

Imam Ibn Baaz (rahimahullaah):

It is permissible to announce the Adhan upon seeing a spirit or an apparition from the Jinn as related in the Hadith:

When the Jinn try to mislead you (by taking different shapes), hasten to pronounce Adhan (call to Prayer)” [#01].

If someone sees the Jinn, they should announce Adhan, because it rebukes them, as does the remembrance of Allah

[#01] Related by Ahmad, Musnad, Section on the Hadiths narrated by Jabir ibn `Abdullah, no. 13865

Fatwas of Nur `Ala Al-Darb
Browse by Volume Number > Volume 6 > Book of Salah > Chapter on Adhan and Iqamah > Announcing Adhan for purposes other than Salah

http://www.alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&BookID=8&View=Page&PageNo=1&PageID=1180

Related Links:

Performing Tawbah from envy : Nur Ala Al-Darb Fatwas

Source : Nur `Ala Al-Darb Fatwas , alifta.net

Q62: I would like to perform Tawbah (repentance to Allah) from envying others. I am trying to get rid of this quality as hard as I can, but Satan often tempts me to do this through jealousy. If I become jealous of my colleagues or other women, I begin to envy them. A friend told me, “Suppress your jealousy and envy inside your heart, and don’t talk about it, so Allah will not punish you for it.”

A62: Yes, it is true, if you feel something you should try to struggle against yourself and suppress your feelings, and do not do anything contrary to the Shari`ah.

– Do not try to harm the person that you envy, whether by actions or by words.

– Ask Allah to remove this from your heart so it will not harm you.

– If one person envies another, but they do not act upon it, it will not harm them if they do not harm the person they envy, take their blessing from them, or speak ill about them. If it is something that is in their mind and they suppress it, it will not cause them any harm. However, they should be careful to avoid saying or doing anything to harm the person they envy. It was narrated the Messenger of Allah (peace be upon him) said,Avoid envy, as envy devours good deeds just as a fire devours fuel.

– Envy is a malicious thing that harms the one who feels it before it harms others.

– Believers should beware of this and ask Allah for protection. They should supplicate to Allah to remove this from their hearts, until there is nothing left of it. And, whenever they feel anything like it, they should struggle against themselves to suppress it and keep it inside their hearts, without hurting the person they envy, whether by actions or by words. And may Allah help us all!

Ruling On Interlacing The Fingers In The Masjid – Shaykh Muhummed Naasir al Deen al Albaani

interlacing fingersThe ruling on interlacing the hands in Salah

Q: Please inform us about the ruling on interlacing the hands in the Masjid (mosque).

Answer:

It is Makruh (reprehensible) for the Muslims to interlace their fingers when they go and wait for Salah (Prayer) and during Salah itself.

It is reported about the Prophet (peace be upon him) that this act is Makruh. When people go to Salah, it means that they are regarded as if they are in Prayer. Thus, they should not interlace their fingers. Also, they should not do that in the Masjid waiting for Salah or during Salah itself, as this act is Makruh. After offering the Salah, there is nothing wrong with doing that even if they are still in the Masjid. It is authentically reported from the Prophet (peace be upon him) in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) that when he offered Taslim (salutation of peace ending the Prayer), he regarded Salah as completed.

Then, he sat in the front of the Masjid and interlaced his fingers (peace be upon him). Thus, there is nothing wrong with interlacing the fingers after offering the Salah even if in the Masjid.

Source: Fatwas of Nur `Ala Al-Darb>Volume 9>Book of Salah>Adhkar and supplications said during Salah and after Taslim>Interlacing the hands in Salah – http://alifta.com

Ruling on naming someone: “Razzaq” or “Um Razzaq” – Permanent Committee

Q: What is your Eminence’s opinion on the name “Razzaq” and “Um Razzaq”? [1]

A: It is not permissible to use this name since Al-Razzaq (The All- Provider) is Allah (Glorified and Exalted be He):
Verily, Allâh is the All-Provider, Owner of Power, the Most Strong. [2]

Accordingly, the name Abdul-Razzaq is the one to be used. Also, it is not permissible to say Um (the mother of) Razzaq or Um Khallaq (The Creator), for both Names are Attributes of Allah (Glorified and Exalted be He). Rather, this woman should say Um Abdul-Razzaq instead and if she has an ID card, she should change it if she is able to.

Footnotes:
[1] Question no. 9, tape no. 232.
[2] Surah Al-Dhariyat, 51: 58

Source: Fatwas of Nur `Ala Al-Darb – alifta.net

The meaning of the Hadith: “Whoever asks in the Name of Allah, give him!”

68- The meaning of the Hadith ” If anyone asks by Allah, you should give them”

Q: A questioner asks: Some people embarrass us when they ask us by Allah to give, sell or even tell them anything. We often refuse their request when it is inappropriate. Is there any sin upon us for rejecting their request after they have asked us by Allaht? Please advise us about this. May Allah reward you well.

A: If the person in need has no right to do this, there is no harm in refusing his request insha`a Allah (If Allah wills). For example, when someone asks you by Allah to give them your house, car, or money, they have no right to do this. But, if they claim their right, such as asking for their due money or demanding Zakah (obligatory charity)-provided that they deserve it- you should give them as available, for the Messenger (peace be upon him) said: If anyone asks (for something) by Allah, you should give them. Thus, it is acceptable to give a to person so long as they have the right to do so, such as a poor person who asks for Zakah, a lender who claims their money, one who needs your support against an oppressor, or in stopping an act of Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect).

Rather, it becomes your duty to respond and help them since they have asked for their right. The Messenger (peace be upon him) said: If anyone asks (for something) by Allah, you should give them On the other hand, if a person claims that which he has no right, or asks for something that involves an act of disobedience, there is no sin upon you if you refuse their request as such demanders should not do this.

Source : alifta.net – Fatwas of Nur `Ala Al-Darb

Hanging supplications on the body as protection from the Jinn and devils – Fatwas of Nur `Ala Al-Darb

145- Ruling on hanging supplications on the body

Q: Is it permissible to hang some of the Du`a’s (supplications) which are mentioned in the Qur’an and Sunnah (whatever is reported from the Prophet) on the chest of a man or woman as protection for them from the Jinn (creatures created from fire) and devils? [1]

A: This is not permissible whether it be from the Qur’an, Sunnah or anything else. This is called “Tama’im (amulets)”, “Jami`at” and “Hujub” and it is not permitted to wear or hang them.

The Prophet (peace be upon him) said about this matter: <<Anyone who ties an amulet, may Allah not fulfill his aim; and anyone who ties a seashell, may Allah not give him peace>> [2]

He (peace be upon him) also said: <<Ruqyahs (recitations for healing or protection), amulets and love-charms are Shirk (associating others with Allah in His Divinity or worship)>> [3]. Ruqyah here is referring to any words recited that are unknown or involve Shirk or Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), they are absolutely prohibited! All amulets are prohibited, that is, what is written on a paper or parchment and placed in a piece of cloth or a bag and tied to a child or a sick person, these are all forbidden.

This prohibition applies even if the amulets are made of Words of the Qur’an or lawful Du`a’s, they are still forbidden, because the correct scholarly opinion is that all amulets are absolutely prohibited. However, there is greater prohibition regarding the amulets which are not made using Words of the Qur’an. The prohibition of the amulets made using the Qur’an is to close any of the doors which may lead to sin or Shirk, as a Muslim is obliged to stay away from these acts, so that they do not fall into what Allah (Exalted be He) has made Haram (prohibited). Allah has made lawful for His Servants the things which lead to happiness, well-being and protection. He did not make lawful that which will harm them; rather, He made lawful that which will bring well-being and happiness in this life and the Hereafter. Humans are not permitted to introduce a Bid`ah (innovation in religion); hanging these things constitutes a Bid`ah, even if they contain Qur’an or Hadiths. The Prophet (peace be upon him) forbade the use of amulets and warned those who wear or hang them that Allah will not fulfill their aim; anyone who ties an amulet or a seashell, Allah will not fulfill their aim of wearing them. It is obligatory on every believing man and woman to protect themselves by reciting the Islamic supplications not by hanging them; supplications for recovery and well-being should be made for the sick and the children. Du`a’ for protection should also be made on their behalf before sleeping by saying: <<I seek refuge for you in the Perfect Words of Allah from the evil of what He has created>> [4]. This is following the example of the Prophet (peace be upon him) because it is reported that: <<The Prophet (peace be upon him) used to seek refuge with Allah for Al-Hasan and Al-Husayn, by saying, ‘I seek refuge for you both in the Perfect Words of Allah, from every devil and every poisonous vermin, and from every evil (envious) eye.’>> [5] Muslims must accustom themselves to reciting Adhkar (invocations and Remembrances said at certain times on a regular basis) and supplications for refuge and protection, and should seek refuge with Allah, as long as they are a sane adult, before sleeping, when entering and leaving their house etc.

The point is that there is no need to wear amulets. Some scholars have permitted wearing amulets which contain Qur’an or lawful invocations, and they said: It is a form of Ruqyah (recitation for healing or protection), and since Ruqyah is lawful if it is using the Qur’an and lawful supplications, an amulet made using the Qur’an and supplications is also lawful. The answer is that there is a difference between the two; we have evidence that the prophet (peace be upon him) performed Ruqyah and Ruqyah was performed for him. He (peace be upon him) said: <<There is nothing wrong with Ruqyah as long as it does not involve any Shirk (associating others with Allah in His Divinity or worship).>> [6] This is evidence of the exception of Islamically lawful Ruqyah (i.e., reciting Qur’an and saying supplications over the sick seeking healing), which is excluded from his saying: <<Ruqyahs (recitations for healing or protection), amulets and love-charms are Shirk.>>[7] This is based on the fact that the Prophet (peace be upon him) performed Ruqyah and Ruqyah was performed for him.

No exceptions were made for amulets and there is no evidence that the Prophet (peace be upon him) hung an amulet on anyone; therefore, it is not permissible to regard amulets the same as Ruqyahs; rather, all amulets are absolutely prohibited. Wearing amulets of the Qur’an and lawful supplications could lead to wearing all other amulets, while being unaware of which is right and which is wrong, and thus opens the door to Shirk and wearing charms. The Shari`ah (Islamic law) has closed all of the doors which may lead to Shirk, and the Hadiths stated regarding amulets are general and the prohibition applies to all. Closing the doors which may lead to Shirk is an obligation, consequently, this entails prohibiting all amulets, even if they contain Qur’an or lawful invocations. This is to block the means leading to Shirk and act upon the general meaning of the Hadiths, so that the believer grows accustomed to putting their trust in Allah, relying on Him, supplicating to Him, and asking Him to protect them from all evil and relieve them from any distress, and not to rely on an object which they wear around their neck or anywhere else.

The teachings of the Shari`ah sufficiently contain all goodness and well-being, for the young and old, sick and healthy. May Allah grant everyone success and guidance!

Footnotes:

[1] Question no. 10, tape no. 195.
[2] Related by Imam Ahmad, Musnad, Section on Levanters, Chapter on the Hadiths narrated by `Uqbah ibn `Amir Al-Juhany, no. 16969.
[3] Related by Imam Ahmad, Musnad, Section on the Companions who narrated a large number of Hadiths, Chapter on the hadiths narrated by `Abdullah ibn Mas`ud (may Allah be pleased with him), no. 3604.
[4] Muslim, Book on remembrance of Allah, supplication, repentance and seeking forgiveness, no. 2708; Al-Tirmidhy, Book on supplications, no. 3437; Ibn Majah, Book on medicine, no. 3547; Ahmad, vol. 6, p. 409; and Al-Darimy, Book on asking permission, no. 2680.’
[5] Related by Al-Bukhari, Book on prophets, Chapter on Allah’s Saying: “And Allah did take Ibrahim (Abraham) as a Khalil (beloved, close elect)”, no. 3371.’
[6]Related by Muslim, Book on salutations and greetings, Chapter on there is no harm in the incantation which does not smack of polytheism, no. 2200.’
[7] Related by Imam Ahmad, Musnad, Section on the Companions who narrated a large number of Hadiths, Chapter on the hadiths narrated by `Abdullah ibn Mas`ud (may Allah be pleased with him), no. 3604.’

Source : alifta.com

Fatwas of Nur `Ala Al-Darb>Volume 1>Chapter on `Aqidah>Chapter on Ruqyahs and amulets>Ruling on hanging supplications on the body

Ruling on giving names indicating servitude to other than Allah – Fatwas of Nur Ala Al-Darb

Q: Some people commonly give their children names such as `Abdul-Nabiy (the servant of the Prophet), `Abdul-Hussayn (the servant of Al-Hussayn). What is the opinion of your Eminence on such names? Please advise us. May Allah reward you well.

A: It is impermissible to give names indicating servitude to other than Allah (Exalted be He), i.e. it is prohibited to say `Abdul-Nabiy, `Abd Aly, `Abdul-Hussayn and so on. This is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), for such names should be denoting servitude to Allah Alone like `Abdul-Rahman (The Servant of The Most Compassionate), `Abdul-Rahim (The Servant of the Most Merciful), `Abdul-Malik (The Servant of The Sovereign), `Abdul-Quddus (The Servant of The Most Holy) etc. This is the right form of servitude, which is to be declared to None but Allah.

Ibn Hazm Abu Muhammad said:

The widely-known opinion of scholars is to prohibit any name indicating servitude to other than Allah, such as `Abd `Umar, `Abd Al-Ka`bah and the like with the exception of `Abdul-Muttalib, as there is disagreement on that. In other words, scholars agree upon prohibiting this. Therefore, it is impermissible to give names showing servitude to other than Allah (Exalted be He) regardless of who the person is. Accordingly, it is impermissible to say: `Abdul-Hussayn, `Abd `Umar, `Abdul-Nabiy, `Abdul-Ka`bah and the like. Rather, a person should use either names signifying servitude to Allah (Exalted be He) or other names like Salih, Muhammad, Ahmad, Zayd, Khalid, Bakr and the like.

Source : alifta.net – Fatwas of Nur `Ala Al-Darb

Meaning of Allah’s Arsh (Throne) – Fatwas of Nur Ala Al-Darb

Q: What is the meaning of Allah’s `Arsh (Allah’s Throne)?

A: According to Muslim scholars, and the Arabic language, `Arsh means a throne or a throne belonging to a king.

The `Arsh of Allah is an extremely large and great Throne; it is the greatest thing created by Allah. It has four legs, and is carried by Angles. Allah (Glorified and Exalted be He) is above the `Arsh as He (Glorified and Exalted be He) says about Himself: <<The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty)>> (Surah Taha 20:5). And: <<Indeed, your Lord is Allâh, Who created the heavens and the earth in Six Days, and then He rose over (Istawâ) the Throne (really in a manner that suits His Majesty)>> (Surah Al-A’raf 7:54).

Thus, it is a significantly large `Arsh; none knows how great the size of its magnificence is except Allah (Glorified and Exalted be He) Who created it (but we are told by the Prophet that it is very large). This `Arsh is like a dome stretching over the entire universe; it is the ceiling of the whole universe. It is also the ceiling of Paradise; nothing is above it except Allah (Glorified and Exalted be He).

Thus, `Arsh in Arabic is a very large throne, and the thrones of kings are called `Arsh. It is mentioned in the Qur’an that the hoopoe told Sulayman (Solomon) that Bilqis (the Queen of Saba [or Sheba] in Yemen, who ruled during the lifetime of Prophet Sulayman): <<and she has a great throne>>(Surah Al-Naml 27:23). Yet, Allah’s `Arsh is unique; there is no similarity between Allah’s `Arsh and those of His Creatures. In general, we know from Arabic that `Arsh is a generic name standing for a throne. However, none knows the essence, nature, substance, or greatness of Allah’s `Arsh except Allah Himself (Glorified and Exalted be He). Yet, authentic Hadiths of the Prophet (peace be upon him) are our authority in this matter. If an authentic Hadith mentions something about it, we must believe it, and accept it without doubt. The Prophet (peace be upon him) does not utter any untruth. Thus, we must believe in what we are told about the `Arsh in the Qur’an and the authentic Hadiths without further questions. There is no authentic Hadith to tell us what it is made of. However, it is established that it is a very large, and great `Arsh created by Allah and carried by some Angels. Allah (Glorified and Exalted be He) says: <<And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them>> (Surah Al-Haqqah 69:17). The day meant here is the Day of Resurrection.

However, it is known from the Hadiths that four Angels carry the `Arsh now, and on the Day of Resurrection they will be eight Angels. It is reported that Umayah ibn Abu Al-Salt composed a poem, which the Prophet approved, to this effect, namely that four Angels carry the `Arsh of Allah (Glorified and Exalted be He) now. It reads:

On the right side, one in the shape of a man, and the other in the shape of an ox
On the left side, one in the shape of a vulture, and the other in the shape of a lion

This means that now four Angels carry the `Arsh; one in the shape of a man, another in the shape of an oxen, the third in the shape of a vulture, and the fourth in the shape of a lion. These four Angels were created by Allah (Glorified and Exalted be He) exclusively to bear the `Arsh. Yet, it is reported on the authority of Al-`Abbas ibn `Abdul Muttalib that on the Day of Resurrection eight Angels in the shapes of ibexes will carry the `Arsh. These Angels are so giant, and extremely tall. However, this Hadith has some weakness in relation to its chain of narrators. But, another evidence for this is the Qur’anic verse mentioned above, that is <<And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them>>(Surah Al-Haqqah 69:17). which states that this will be on the Day of Resurrection. To sum up, they are now four angels, and on the Day of Resurrection they shall be eight. Allah (Glorified be He) is the One sought for help, and He knows best.

Source : alifta.net – Fatwas of Nur `Ala Al-Darb

The meaning of the Hadith “Allah created Adam in His Image” – Fatwas of Nur Ala Al-Darb

Q: A Hadith was reported from the Prophet (peace be upon him) in which he prohibits making the face ugly, and states that Allah (Exalted be He) created Adam in His image. What is the correct belief regarding this Hadith?

A: This Hadith is authentically reported from the Messenger of Allah (peace be upon him) in which he said: “If any of you strikes (another), let them avoid the face, for Allah created Adam in His image” . In another narration: “In the Image of Ar-Rahman (The Gracious)“.

This does not mean Tashbih (comparison) or Tamthil (likening Allah’s Attributes to those of His Creation).

According to the view of scholars, this means that Allah (Exalted be He) created Adam hearing, seeing and talking as He wishes. These are also the Attributes of Allah (Glorified and Exalted be He), for He is All-Hearer, All-Seer, Speaker and has a Face (Glorified and Exalted be He). Yet, that does not mean Tashbih or Tamthil, since the Image of Allah is completely different from the image of any creature. Rather, it means that He is Hearer, Seer, has a Face and Speaker if He wishes. Similarly, Allah (Exalted be He) created Adam in the same image; possessing hearing, sight, face, hands and feet and speech when he wants to talk. Yet, his hearing is not like Allah’s and so is his sight and speech. His face does not also resemble Allah’s Face for there is no match to Allah’s Attributes (may He be Exalted and Glorified). Rather, they befit Him (Glorified be He) alone. The servants (of Allah) have characteristics that befit them as well. Such characteristics are doomed to extinction, defect and weakness. However, the Attributes of Allah are Perfect without defect, weakness or extinction. For that, Allah (Glorified and Exalted be He) says: There is nothing like Him; and He is the All-Hearer, the All-Seer. He (Glorified be He) says: “And there is none co-equal or comparable unto Him.” Accordingly, it is not permissible to strike or make the face ugly.

Source : http://alifta.net – Fatwas of Nur `Ala Al-Darb

Hadeeth al-Qudsi is the speech of Allaah in wording and meaning – Fatwas of Nur Ala Al-Darb

Hadith Qudsy: Allah’s uncreated Words

Q: Are the Hadith Qudsy (Revelation from Allah in the Prophet’s words) not created for being the Words of Allah?

A: Yes, the Hadith Qudsy are Allah’s Words that are not created, they are similar to the Qur’an such as Allah’s Saying (Glorified and Exalted be He) in respect of what the Prophet (peace be upon him) narrated from Him (Glorified be He): “O My slaves, I have forbidden Zhulm (injustice) to Myself and made it forbidden amongst you, so do not wrong one another. O My slaves all of you are misguided except those whom I guide, so ask Me for guidance, and I will guide you”. In addition to other authentic Hadith Qudsy which are all the Words of Allah.

Source : alifta.net

Fatwas of Nur `Ala Al-Darb – Browse by Volume Number > Volume 1 > Chapter on `Aqidah > Chapter on Allah’s Names and Attributes > The Hadith Qudsy are Allah’s Words that are not created

Ruling on women delaying the ‘Isha’ Prayer until twelve at night – Fatwas of Nur Ala Al-Darb

Q 33: Is it permissible for women to pray the ‘Isha’ (night) Prayer after twelve o’clock at night? Is it disliked to perform it at eleven thirty, for instance ?

A: The time of ‘Isha’ Prayer extends until midnight. The Prophet (peace be upon him) said: The time of ‘Isha’ Prayer extends until midnight. It is impermissible for women to delay the ‘Isha’ Prayer until midnight.

The length of the night varies, so if there are nine hours of night, for instance, then half of this is four hours and half, according to the time of sunset. If it is twelve hours, according to the time of sunset, then its half will be six hours and a half. After this that, it is not permissible for the sick or women to delay it until midnight.

As for men who are not ill, they are to pray with the people in the Masjid (mosque).However, if a man prays at home due to illness, he should pray before midnight and the same applies to the woman.

Fatwas of Nur `Ala Al-Darb

Browse by Volume Number > Volume 7 > Book of Salah > The remaining of the chapter on the conditions of Salah > Women delaying the `Isha’ Prayer until twelve at night

Ruling on women uncovering their hands and feet in Salah – Fatwas of Nur Ala Al-Darb

Q: Your Eminence, once we heard you mention that a woman who offers Salah with her hands and feet uncovered must repeat the whole Salah. Please clarify this matter for us, knowing that we are practicing Muslims abiding by Shari`ah (Islamic law). Since we have heard this ruling, my wife has been covering her feet and hands during Salah.

A: Scholars (may Allah be merciful to them) stated that a woman’s entire body is `Awrah, and thus she has to cover it all in Salah except the face. This is based on what was reported in the Hadiths from Allah’s Messenger (peace be upon him) that state that all a woman’s body is `Awrah.

Scholars differed as to whether the hands should be covered or not. Regarding the feet, the Jumhur stated that they should be covered.

As for the face, there is nothing wrong in uncovering it according to Ijma` (consensus of scholars). In fact, uncovering it in Salah is Sunnah unless there is an Ajnaby present. The correct view in this regard is that a woman when offering Salah must cover all her body except the face and hands. According to the correct scholarly opinion, it is not obligatory to cover her hands, but if she covers them, this is better in order to avoid the divergent opinions of scholars who hold that covering them is obligatory.

As for the feet, it is obligatory to cover them according to Jumhur because all a woman’s body is `Awrah and the feet are considered `Awrah. Thus, there is no reason to uncover them and they should be covered whether by wearing socks or long garments while offering Salah.

What I said and clarified more than once on the program “Nur `ala Al-Darb (Light on the Way)” is that it is obligatory for a woman to cover her entire body so that nothing of it shows. She should not wear something see-through. Her garments must be concealing, not showing her hair and body except the face; for it is Sunnah to uncover it if there is no Ajnaby present. As for the hands, scholars differed as to the ruling on them, but it is better to cover them. If a woman uncovers them, there is nothing wrong with this. As for the feet, as mentioned above, it is obligatory to cover them.

As for having to make up for the Salah, this is due to having violated one of the conditions of Salah by offering Salah without covering the feet. Therefore, if a woman offers Salah without covering her feet, she has to make up for it. But if she does so out of ignorance of the ruling, may Allah (Glorified and Exalted be He) forgive her for what is past and she does not have to make up for the past Salahs.

It was authentically reported from the Prophet (peace be upon him) that: He saw a man offering Salah quickly. He called him and the man came and greeted him. The Prophet (peace be upon him) said to him, “Go back and offer Salah, for you have not offered Salah.” The man went back and offered Salah as he had offered it before, then he came to the Prophet (peace be upon him) and greeted him. The Prophet (peace be upon him) returned the greeting and said to him, “Go back and offer Salah, for you have not offered Salah.” The man again offered Salah as he had offered it before. When he had done this three times, he said: By the One Who sent you with the Truth as a Prophet, I cannot do any better than this. Please, teach me. The Prophet (peace be upon him) said, “When you go to offer Salah, perform Wudu’ (ablution) properly, face the Qiblah (Ka`bah-direction faced in Prayer), pronounce Takbir (saying: “Allahu Akbar [Allah is the Greatest]”), and then recite whatever you can of the Qur’an. Then bow until you are at ease in that position, then rise until you are standing erect, then prostrate until you are at ease in your prostration, then raise yourself and sit until you are at ease in sitting. Do this throughout the entire Salah.” (Agreed upon by Al-Bukhari and Muslim) The Prophet (peace be upon him) ordered this man to repeat the presently due Salah and did not order him to repeat any past Salah, because the man was ignorant about the ruling. It seemed that the man was accustomed to offering Salah in such a manner; but because he was ignorant about the ruling, the Prophet (peace be upon him) excused him from making up for the past Salahs and merely ordered him to repeat the Salah due at that time. This indicates that whoever is ignorant about a ruling of Salah then becomes informed about it has to only repeat the presently due Salah. As for past Salahs, they are waived because of ignorance. This is what is implied by the Hadith, for the Messenger (peace be upon him) did not order the man who offered Salah incorrectly to repeat his past Salahs due to ignorance and because this entails hardship.

In the same way, if a woman is used to offering Salah without covering her feet out of ignorance about the ruling, she does not have to repeat the past Salahs, in sha’a-Allah, according to the correct scholarly opinion. This is because she is excused because of ignorance. Thereafter, she has to abide by covering her feet and the rest of her body when offering Salah. This excludes the face and hands as mentioned above because they are not `Awrah according to scholars. But if she covers her hands to avoid the divergent opinions of scholars, this is good as stated above.

Fatwas of Nur `Ala Al-Darb

Browse by Volume Number > Volume 7 > Book of Salah > The remaining of the chapter on the conditions of Salah > Woman’s uncovering of their hands and feet during Salah

Is there any difference between men and women with regard to the actions of Salah (Prayer)

Demonstrating that men and women are on an equal footing with regard to Salah

Q: Is there any difference between men and women with regard to the actions of Salah (Prayer) like raising hands to the ears and putting them over the chest?

A: The correct opinion maintains that the way in which women perform Salah is the same as that of men, as the Messenger of Allah (peace be upon him) said: Perform Salah as you see me perform it. and he (peace be upon him) made no exclusions for women. So men and women are equally addressed with the prescribed actions of Salah such as raising the hands, putting them over the chest, putting them on the knees when bowing down, and resting them on the ground opposite the shoulders or ears in Sujud (prostration). Similarly, they both have to recite Al-Fatihah (Opening Chapter of the Qur’an) and some verses of the Qur’an in both the first and second Rak`ahs (units of Prayer) of Zhuhr (Noon), `Asr (Afternoon), Maghrib (Sunset), `Isha’ (Night) and Fajr (Dawn) Prayers. Yet, only Al-Fatihah is to be recited in the third Rak`ah of Maghrib Prayer, and the third and fourth of Zhuhr, `Asr and `Isha’ Prayers. So women are on an equal footing with men in this regard.

Fatwas of Nur `Ala Al-Darb>Volume 9>Book of Salah>Completion of the chapter on the description of Salah>Demonstrating that men and women are on an equal footing with regard to Salah

Source : alifta.com

Stories of sorcerers claiming treating the incurable diseases – Fatwas of Nur `Ala Al-Darb

115- Ruling on those who claim to be mediators between mankind and Jinn for the sake of treating incurable diseases

Q: I heard that there is a woman who deals with Jinn (creatures created from fire). She was told by Jinn that she will be a good mediator between mankind and Jinn in order to treat incurable diseases that physicians failed to treat. The woman is only a mediator, while the Jinn are the ones who will prescribe medicines and perform operations. But people cannot see them. What is the ruling on this regard?

A: There is no basis for what you mentioned and such statements can not be relied upon. The tales of Jinn, very old women and those who serve the Jinn are unauthentic and can not be relied upon. It is not permissible to deem as authentic the sayings of old women, old men, youth or any other person who reports from the Jinn. One should guard himself against using or serving them. This is because if the Jinn use him, they will draw him to Shirk (associating others with Allah in His Divinity or worship) if they are unbelievers. Moreover, there is no certain way whereby we can distinguish the believer from the unbeliever. They may be hypocrites who deceive Mu’mins (believers) by these acts. This is because one can not discern their affairs or deal with them openly in order to know their status and morals from authentic sources to distinguish between the reliable and the unreliable ones.

Briefly, there is great ambiguity and difference in morals and attributes between us and them whereby we can not know their realities. Whoever is a believer among them, we supplicate to Allah (Exalted be He) to grant him success and guidance. But we can not trust or rely upon them in treating patients, counseling with them or any thing else as this leads to claiming to know the Ghayb (the Unseen). Man may be tried by dealing with the Jinn and thinks that he knows the Ghayb through the Jinn. He will be, in this case, like those people about whom Allah (may He Glorified and Exalted) says: ‘And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression’. Man will be in great danger if he deals with the Jinn. They may lead him to commit Shirk, Bid`ah (innovation in religion) and sins. Thus, man can cause harm to himself or to others unknowingly. Consequently, it is not permissible to deal with them for the sake of curing or any other purpose.

If one knows or deals with any one of the Jinn, he has to call him to worship Allah alone, teach him goodness, call him to Tawhid (belief in the Oneness of Allah) and obedience to Allah (Exalted be He). One should also advise him to teach others goodness and obedience to Allah (Exalted be He). But man should not trust them or ask them anything for people because they may give him something that brings harm to people. They may give him something good and then deceive him. Briefly, he who deals with them faces great danger because one cannot certainly discern their affairs because they see you and you cannot see them. They may conceal many things from you. They may also claim to be Muslims while they are hypocrites. They may deal with you in order to achieve certain purposes and then do whatever they desired when their purposes are achieved. If you deal with them, you will be in danger. Therefore, you have to avoid them except for the sake of calling them to Allah (Exalted be He), informing, and guiding them to the truth.

Q: There is a woman called Masasah (sucker) who lives in a village. Men and women used to visit her for treatment especially those who suffer diseases in their abdomens, back or chest. Every one pays her one hundred Riyals. If a man suffers pains in his abdomen, she makes him lie down on his back and sucks his abdomen with her mouth. This means that she puts her mouth on the place of pain and sucks like the process of cupping without using anything. Then, she ejects from her mouth a pebble, vein or anything else. Is it permissible to do this? May Allah reward you well!

A: It seems that this woman is a sorcerer who deceives people by these acts. People think that she has knowledge and extraordinary abilities that are unknown to physicians as she sucks a man’s abdomen and then ejects pebbles and the like from her mouth. This woman may use the Jinn in order to trick people by showing them that she brings something out of their abdomens while there is nothing. She only deceives people’s sight as was done by the sorcerers during the confrontation between Musa (Moses) and Pharaoh. She might also have something in her mouth like pebbles upon visiting the patient. Then, she ejects it when she sucks his abdomen in order to convince people that this thing comes out of his abdomen. We believe that it is not permissible to visit or seek treatment with this woman and others like her. This is because this woman and those like her are sorcerers who deceive people with lies or with using Jinn and things that were prohibited by Allah (Glorified and Exalted be He) as Shirk and other evil things that she does with patients for the sake of curing them. Briefly, it appears that this woman is a liar and a sorcerers who uses Jinn. Therefore, it is not permissible to visit her or those like her.

It was authentically reported that the Prophet (peace be upon him) said: He who visits a diviner and asks him about anything, his Salahs (Prayers) extending to forty nights will not be accepted. This Hadith was reported by Muslim in his Sahih.

It was reported in another narration: He who visits a diviner or a fortuneteller and believes him in what he says disbelieves what was revealed to Muhammad (peace be upon him).

This women and those like her lie and invent things that are baseless. These false things are told by Jinn in order to deceive people and lead them astray without knowing the truth. Allah is the One sought for help.

Q: I have a story that I desire to tell you about in order to give me an interpretation or advice about it. My neighbor’s daughter who is eighteen years old was sick. She had a psychological disorder. Her father brought her to physicians, but they did not achieve any progress. Then, he brought her to diviners and sorcerers who told him that she was touched by Jinn and they would treat her. The girl stayed with them for one day only. Then, she returned home as she had completely recovered from her disease. She now leads a normal and tranquil life with her father. What is the ruling on this regard? May Allah reward you well!

A: This may be done by Jinn and their supporters. They may cause harm to a woman or a man in order to make him feel sick. Then, if the guardian of the patient visits them and asks them for help, they will help him and remove the causes of diseases they have done. They do this in order to deceive people and lead them to Shirk (associating others with Allah in His Divinity or worship) and glorifying, resorting, seeking help and invoking Jinn and devils. All these acts are from evil acts and the machinations plotted by devils. Therefore, a Muslim should not be deceived by these things. He should not visit, resort or ask those people.

It was authentically reported that the Prophet (peace be upon him) said: He who visits a diviner and asks him about anything, his Salah (Prayer) extending to forty nights will not be accepted. And: He (peace be upon him) said when he was asked about diviners: “Do not visit them!” He said: “They are nothing.” And: He who visits a diviner or a fortuneteller and believes him in what he says disbelieves what was revealed to Muhammad (peace be upon him). And: He is not from us; who performs sorcery or has it performed for him, performs divination or has it performed for him or sees an evil omen or has it seen for him. All these acts, machinations and deception do not give people an excuse to visit them.

People should avoid them and seek cure from these diseases through legal remedies which includes reciting the Qur’an. Reciting the Qur’an is a remedy for diseases caused by Jinn and others. A Mu’min (believer) should recite for the patient and supplicate to Allah (Exalted be He) to grant him cure and recovery. Then, harm will be removed by Allah’s Will. This remedy was tried by the Imams (initiator of a School of Jurisprudence) and scholars in past and modern ages and was a cause of cure and remedy.

If one died because of this disease, it would be his moment of death. Allah (Glorified and Exalted be He) predestined for him to die because of this disease that they think to be the handwork of sorcerers and Jinn. Therefore, one should not prefer his temporal desire for obtaining a cure at their hands through something that causes harm in his religion and incurs Allah’s wrath upon him to what pleases Allah (Exalted be He) and brings about His satisfaction. Therefore, one should follow legal instructions and remedies. If he dies, he will die according to his appointed moment of death. This is what should man think and do. He is not permitted to visit sorcerers or diviners out of fear of death. All these acts are great falsehoods, mischief in the earth, defiance of religion and aggression against what is legislated by Allah (Glorified be He). Allah is the One sought for help.

Fatwas of Nur `Ala Al-Darb: alifta.com – Volume 3 > Chapter on fortunetellers and their likes

Cure for obsessive Shaytaanic insinuations in Ibaadah – Fatwas of Nur `Ala Al-Darb

Q: The questioner says that she has a sister who complains about obsessive insinuations, especially while performing ablution. She requests His Eminence Shaikh to guide her to the best way which, by Allah’s Permission, will relieve her from this anxiety.  (Question no. 1, tape no. 247)

A: Many people, men and women, complain about the obsessive misgivings. The treatment of this disease is to seek refuge with Allah (Most Exalted be He) from Satan, because it is one of his manifold wicked insinuations and one of his plots.

It is well-known that Satan is the open enemy of Allah, about whom He (Most Exalted be He) says:

Surely, Shaitân (Satan) 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“. (Surah Fatir, 35: 6)

He (Most Exalted and Sublime be He) also says:

“And if an evil whisper from Shaitân (Satan) tries to turn you away (O Muhammad صلى الله عليه وسلم) (from doing good), then seek refuge in Allâh. Verily, He is the All-Hearer, the All-Knower”. (Surah Fussilat, 41: 36)

Therefore, the treatment of this disease is to seek refuge with Allah from Satan, the outcast, while performing ablution, during prayer and in all other situations. Whenever one feels the evil misgivings, he should seek refuge with Allah from Satan by saying: I seek refuge with Allah from Satan, the outcast, and one should have strong will and sincerity to get rid of these misgivings and should have hope in Allah (Most Exalted and Sublime be He).

In order to fight against this enemy, one need strong will and sincerity, and be sure that no one saves man from Satan except Allah, Who is All-Omnipotent to do all things (Most Exalted be He). Therefore, it is the duty of all Muslims, men and women, to resort to Allah (Most Exalted be He) with sincerity and seek His Help to save them from this enemy whenever they feel these evil misgivings and in all other situations.

The believer should seek help and support from Allah (Most Exalted be He) by saying: O Lord, protect me from Satan and from his insinuations! O Lord, keep me away from his evil! O Allah, save me from his evil temptations and wicked thoughts. One should ask his Lord and seek help from Allah, and Allah (Most Exalted be He) will protect him so long as the servant is sincere in his supplication. Allah (Most Exalted be He) says: Call upon Me; I will respond to you. Allah does not break His Promise (Most Exalted and Sublime be He). However, man might not be serious in seeking help from Allah, and thus become heedless and call upon Allah without sincerity. Thus, there has to be sincerity and true desire in seeking the protection of Allah (Most Exalted be He). The person should resort to Allah and wholly submit himself to Him with complete faithfulness and hope in order to gain protection from this open enemy.

If someone performs ablution he should not repeat his ablution due to devilish insinuations. Likewise, he should not repeat his prayer because of such insinuations. He should full trust that his ablution and prayer are valid and should not repeat any part of them due to Satan’s insinuations. For, if he inclines to obey Satan and repeats ablution or the prayer, then the enemy of Allah will prompt him with more evil temptations. Thus, whenever you perform ablution and you are confident that you have fulfilled all its requirements, then do not let doubt creep into your heart. Fear Allah and do not repeat some or all of its acts. Do not respond to the misgivings of Satan. The same should be done with regard to prayer which you should complete with no insinuations as having made mistakes therein. Do the same thing in every similar situation in which you withstand the misgivings of the enemy of Allah and beat him.

Source : alifta.com
Fatwas of Nur `Ala Al-Darb>Volume 5>Book of Taharah>Chapter on invalidators of Wudu’> Our great Shaykh! I have a problem

http://www.alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&BookID=8&View=Page&PageNo=1&PageID=800

Visit : https://abdurrahman.org/jinn-shayateen-devils/

Qur’anic verses that repel witchcraft – Fatwas of Nur `Ala Al-Darb

What are the Qur’anic verses that repel witchcraft?

A: Some scholars mentioned that one of the ways of protection from what may touch a person of witchcraft and Jinn possession or what may turn him away from his wife is to read Ayat-ul-Kursy and blowing it into water, and Surahs (Qur’anic chapters) Al-Fatihah (Opening Chapter of the Qur’an), Al-Kafirun, Al-Ikhlas and Al-Mu`awwidhatayn.

If someone recites these Surahs and the noble verse of Ayat-ul-Kursy, and the verses relating to witchcraft in Surah Al-A`raf and the two Surahs of Yunus and Taha; this is one of the causes of recovery.

If a man drinks the water (over which these Surahs and verses are recited) and washes up with it, it will protect him witchcraft and free him from anything that makes him dislike and keep away from his wife.

The verses of Surah Al-A`raf (7: 117-119)  are:

And We revealed to Mûsâ (Moses) (saying): “Throw your stick,” and behold! It swallowed up straight away all the falsehoods which they showed. Thus truth was confirmed, and all that they did was made of no effect. So they were defeated there and returned disgraced.

These verses from Surah Al-A`raf are one ofthe causes of healing, by reciting them over water or blowing them into the sick person together with Surahs Al-Fatihah, Al-Kafirun, Al-Ikhlas, Mu`awwidhatayn as well as Ayat-ul-Kursy. One can either breath them over the patient or recite them over water and then have them drink it and wash up with the rest.

In Surah Yunus (verses 79-82), Allah (Glorified and Exalted be He) states:

And Fir‘aun (Pharaoh) said: “Bring me every well-versed sorcerer.” And when the sorcerers came, Mûsâ (Moses) said to them: “Cast down what you want to cast!” Then when they had cast down, Mûsâ (Moses) said: “What you have brought is sorcery; Allâh will surely make it of no effect. Verily, Allâh does not set right the work of Al-Mufsidûn (the evil-doers, corrupters). “And Allâh will establish and make apparent the truth by His Words, however much the Mujrimûn (criminals, disbelievers, polytheists, sinners) may hate it.”

This means that one may either recite them over patients or recite them over water and so on.

The verses of Surah Taha are verses 65-69:

They said: “O Mûsâ (Moses)! Either you throw first or we be the first to throw?” [Mûsâ (Moses)] said: “Nay, throw you (first)!” Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast. So Mûsâ (Moses) conceived fear in himself. We (Allâh) said: “Fear not! Surely, you will have the upper hand. “And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.”

Source : alifta.com
Fatwas of Nur `Ala Al-Darb>Volume 3>A chapter on issues related to witchcraft>Legal Wirds and supplications for seeking refuge in Allah are causes of protection from witchcraft

Q: A questioner asks: Nowadays people talk a lot about witchcraft, may Allah protect you and us from it! What is the right protection of Qur’an and Sunnah (acts, sayings or approvals of the Prophet) from it? May Allah reward you with the best.

A: Witchcraft is practiced and it is well-known. There is no doubt that some people may bring it about. A witchcraft practitioner is a Mushrik (one who associates others with Allah in His Divinity or worship) that must be referred to authorities for possible capital punishment if he is found guilty. We ask Allah for protection and well-being.

`Umar (may Allah be pleased with him) ordered his governors to execute practitioners of witchcraft. The Prophet (peace be upon him) stated:

“The prescribed penalty for a witchcraft practitioner is to be struck with the sword.”

[Related by Al-Tirmidhy, Book on ordained punishments, Chapter on the ordained punishment for a magician, no. 1460]

This is because he is a disbeliever calling to Kufr.

As for protection, it is to “seek refuge in the perfect words of Allah from the evil of what He created” three times in the morning and three times in the evening, and saying: “In the name of Allah with whose Name nothing is harmful on Earth nor in the Heavens and He is the All-Hearing, the All-Knowing” three times in the morning and three times in the evening. These supplications are reported in Hadiths. Whoever does so will be protected by Allah from the evil of all things.

Reciting Surahs Al-Ikhlas and Al-Mu`awwidhatayn three times in the morning and three times in the evening are a cause of protection from witchcraft and any other harm.

Ayat-ul-Kursy can also be recited three times upon going to bed, and this is a cause of protection from witchcraft and Satan. It can also be recited following each Salah (Prayer). All these bring protection and safety. We ask Allah for protection and well-being.

Source Link : http://alifta.com/

Related Link: https://abdurrahman.org/jinn-shayateen-devils