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Ten ways to safeguard against the evil eye, magic, and envious individuals

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Contemporary Issues, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Indeed, one of the most pernicious ailments and profound evils is the affliction that befalls an individual as a result of magic, the evil eye, or envy. Magic possesses an exceedingly wicked influence on a person as it has the potential to induce illness or even lead to their demise (by the Will of Allah). Similarly, the evil eye of an envious individual, when accompanied by malice and evil intentions in the heart can bring harm upon the envied person (by the Will of Allah); in fact, it too can result in illness or death (by the will of Allah). However, the believer has been facilitated with the blessed means and beneficial things to ward off evil from (magicians and envious people). Al-Allaamah Ibn Al-Qayyim [may Allah have mercy upon him] summarised these means of protection into ten significant matters as follows:

 

[1] Tawheed: The firm belief [in pure Islamic monotheism, that Allah is the sole Creator, Provider, and Controller of the universe; the only possessor of Perfect names and Attributes that are not similar to that of anyone else, and that He alone has the right to be worshipped]; constantly attaching (one’s heart and thoughts) to Allah, who has created all the means for achieving our goals, The All-Mighty, The All-Wise, whilst considering the means of protection and to remember that nothing can harm or benefit us without Allah’s permission. Allah says:

وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِن يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ

And if Allah touches you with hurt, none can remove it but He; and if He intends any good for you, none can repel His Favour which He causes it to reach whomsoever of His slaves He will. [Surah Yunus. 107]

The Prophet [peace and blessings of Allah be upon him] said to Ibn Abbaas [may Allah be pleased with him and his father], “Know that even if the entire nation were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already decreed for you and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already decreed against you”. [Sahih At-Tirmidhi 2516]

If an individual upholds Tawheed, the fear of anything other than Allah will be eradicated from their heart. Their adversary will appear feeble to them, and they will realise that their preoccupation with their enemy’s affairs, fear of their enemy, and obsession with their enemy stem from a deficiency in their belief in Tawheed. If they were to perfect their belief in Tawheed, their foremost thought would be that Allah is the ultimate Protector and Defender, as Allah safeguards those who have true faith. A true believer will be defended by Allah in accordance with the strength of their faith. Tawheed serves as the most powerful shield, and those who embrace it will be among the protected. As some of the righteous predecessors have stated, “Whoever truly fears Allah, everything will fear him; and whoever does not fear Allah, Allah will make him fear everything.”

 

[2] Taqwa- [Fear of Allah and piety- striving to fulfill everything Allah has commanded and keep away from everything Allah has forbidden]: Those who are mindful of Allah will be safeguarded by Allah and not left in the care of others. Allah [The Most High] says:

وَإِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ

But if you remain patient and become Al-Muttaqun(the pious), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do. [Surah Al Imraan Ayah 120]

 

[3] At-Tawakkul- [Reliance upon Allah]: Whoever places their trust in Allah will find Allah all-sufficient for them. Trusting in Allah is the most powerful means of protection, regardless of the level of harm, oppression, or enmity from others. Those who rely solely on Allah will find that their enemy has no chance of harming them. When a person trusts in Allah as He deserves and firmly believes in Allah’s complete control over the heavens, the earth, and everything in between, Allah will provide a way out of difficulties and assist them. [See Footnote a]

 

[4] Devotion to Allah: Being sincere to Allah, striving to attain His love and Pleasure, and fully surrendering to Him in all thoughts and desires, making an effort to align one’s thoughts and desires with what pleases Allah until it becomes dominant and pushes away everything that goes against what is Pleasing to Allah. Thus, one focuses their thoughts and desires to be in line with what their Lord loves, seeking to draw closer to Him, remembering and praising Him. Allah [The Most High] mentions that Iblis said:

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ
إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

[Iblis (Satan)] said: “By Your Might, I will surely mislead them all, except Your chosen slaves amongst them (faithful, obedient, true believers of Islamic Monotheism). [Surah Saad. Ayaat 82-83]

The sincere individual resembles someone who seeks refuge in a well-protected stronghold – neither is the person within it filled with fear nor is the one who seeks refuge in it left vulnerable. Furthermore, their adversary does not harbour any hope of approaching it.

 

[5] Repentance: Sins lead to being overpowered by one’s adversary. Allah [The Most High] says:

[وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ – And whatever of misfortune befalls you, it is because of what your hands have earned]. [Surah Ash-Shurah. Ayah 30]

A servant of Allah is not overpowered by someone who harms them unless it is due to their sins, whether they are conscious of them or not. The sins that a person is unaware of are many times greater than what they are aware of, and the sins that they committed and forgotten are many times greater than what they can remember. In a well-known supplication, the believer is instructed to say:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ ، وَأَسْتَغْفِرُكَ لما لا أعلم

O Allah! I seek refuge with you from associating partners with you knowingly and I seek your forgiveness for what I do unknowingly]. [Sahih Adab Al-Mufrad. Number 551]

The necessity of seeking forgiveness for sins that a person is unaware of is significantly greater than the sins one is aware of committing. Adversity is often a result of sin, and evil occurrences are typically a consequence of sins and other related actions. By abstaining from sin, individuals can avoid the adverse outcomes associated with them. In times of being mistreated by an adversary, sincere repentance is the most beneficial thing.

 

[6] Seek Allaah’s Refuge against their evil: Allah [The Most High] says:

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ
مِن شَرِّ مَا خَلَقَ
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ
وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

Say: “I seek refuge with (Allah) the Lord of the daybreak; From the evil of what He has created; And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away). And from the evil of the witchcrafts when they blow in the knots; And from the evil of the envier when he envies.” [Surah Al-Falaq]

Allah hears those who seek His protection and knows what they are seeking. He has the power to do anything and He is the only one to whom we should turn for refuge, as no one else has the right to be invoked for refuge or shelter. He alone is the one who shields us from evil. Seeking refuge means escaping from something that frightens us and seeking protection from the only One who can truly protect and shelter us. There is no one else who can protect or shelter us besides Allah and He is enough as the ultimate source of safety. Allah safeguards us from our fears and offers help to those who seek it. He is the best Protector and the best ally.

 

[7] Patience: Patience is the ultimate weapon that grants victory to the person who is envied, surpassing any other greater or more effective means. As the envier’s transgressions escalate, they unknowingly become a powerful host for the one they transgress against, inadvertently causing harm to themselves. Their transgressions act as arrows that they unknowingly shoot at themselves. Allah says: [وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ – But the evil plot encompasses only him who makes it]. [Surah Fatir. Ayah 43]

 

[8] Strive to detach one’s heart from the envier: One should strive to detach their heart from being preoccupied with the affairs of the enemy and refrain from thinking about them. The intention should be to eliminate any thoughts about the enemy whenever they come to mind. It is important not to pay attention to them, neither fear them nor allow one’s heart to be filled with thoughts about them. This approach is highly beneficial and effective in repelling the evil of the enemy. It can be likened to a situation where a person is being pursued by the enemy, but the enemy is unable to see or make contact with them. By abandoning any thoughts about the enemy, they become powerless and unable to harm. This is because evil only occurs when there is contact between the two parties. The same principle applies to similar souls, where tranquility cannot exist if both souls have contact with each other. The cycle of evil will persist until one of them is destroyed. However, if a person turns their soul away from the enemy, protects it from thinking about them, and focuses on what is more beneficial, the envious transgressor will ultimately consume themselves. Envy is like fire, and if it does not find something else to burn, it will eventually burn itself out.

 

[9] Spending in charity and performing acts of kindness towards others: This has a remarkable impact in warding off calamity, the evil eye, and envy of the envier. Rarely does a person who does good and gives to those in need fall victim to envy or the evil eye, as Allah showers them with kindness and protection in times of difficulty. Giving in charity and doing good deeds are expressions of gratitude towards Allah for His blessings, and serve as a shield against anything that may jeopardize those blessings.

 

[10] Be good to others: Eradicate the intense anger of the envier, the transgressor, and the harmful person by being good to them, offering sincere advice and being compassionate. Allah [The Most High] says:

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ
وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at times of anger, and to excuse those who treat them badly), 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, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). [Surah Fussilat. Ayaat 34-35]

These are the ten great means of protection against the evil of an envious person, the evil eye, and the magician. We ask Allah to safeguard us from all evil, for indeed He is the All-Hearing, the One who answers the invocation of the suppliant. [1]

[Footnote a]:  http://www.salafipublications.com/sps/downloads/pdf/AQD100016.pdf

[1] An Excerpt from “Fiqhul Ad’iyah Wal Adhkaar’  Pages 2/219-223. Publisher: Daar Kunooz’ 1st Ed 1426H (Year 2005)]

Some Rights of The Road When We Decide to Sit Outside Cafés or The Masjid, Especially During Summer

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Umar [may Allah be pleased with him] said that Allah’s Messenger [peace and blessings of Allah be upon him] said, “Beware of sitting on the roads (i.e. the pavements, pathways where people pass by)! But if you must sit, then fulfill the rights of the road”. They asked, “What are the rights of the road?” He said, “Lower the gaze, respond to Salaam, and give directions to the one who has lost his way”.

Al-Allamah Zayd Bin Hadi Al-Mad’khali [may Allah have mercy upon him] stated:

This hadith of the Prophet contains guidance for the entire Ummah. First, they should avoid sitting on the roads (pavements, pathways, etc.) because different people walk past them. Sitting on the road comes with obligations to fulfill and certain prohibited actions to steer clear of. Secondly, it is permissible to sit, but one doing so is required to fulfill the rights of the roads, adhere to what is commanded, and stay away from what is forbidden.

Indeed, the Prophet made known the rights of the road in this hadeeth, saying, “Lower your gaze”. The women and others walk past, therefore it is obligatory to divert one’s gaze away from every Haram, and first and foremost that one is not to look at strange women. [Footnote a]

“Reply to Salaam”. When a passer-by gives Salaams, it is obligated to you to respond because Allah said:

[وَإِذَا حُيِّيتُم بِتَحِيَّةٍ۬ فَحَيُّواْ بِأَحۡسَنَ مِنۡہَآ أَوۡ رُدُّوهَآ‌ۗ – When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally] [Surah An-Nisaa. Ayah 86] [Footnote b]

“Guide the one who has lost his way”. Not every person knows the right way. It may be that some people are unaware of the way to get to the place they want to go to, so if they ask you for advice that you give him directions and you know where the place is, it is obligated to you to give him directions. You should make an effort to give them directions because Allah continues to aid a slave as long as the slave helps his Muslim brother. [1]

—————————————————————–

Footnote a: Al-Alaa Bin Ziyaad [may Allaah have mercy upon him] said, “Do not allow your eyes to follow the garment of a woman because one’s gaze places desire in the heart”. [Az-Zuhd By Imaam Ahmad (rahimahullaah). 311]

Footnote b: Shaikh Abdus Salaam Burjess [may Allah have mercy upon him] said: Imam Ibn Abdul Barr [may Allaah have mercy upon him] said: “The obligation of returning the Islamic greeting is (found in the) statement: [وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا – When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally]”. [Surah An-Nisaa. Ayah 86]

Imam Ibn Kathir [may Allah have mercy upon him] said: “To give the Islamic greeting is voluntary and it is an obligation to return it. This is what all the scholars say that it is obligated to the one who is given the Salaam to reply and he has sinned if he does not reply because he has opposed Allah’s command”.

To abandon returning the Islamic greeting is an evil and ugly deed and many people have been afflicted with it in this era. They are prevented from it due to pride and self-amazement. So, we gently say to all of them, “Who are you?! What are you from?!” Allah says:

مِنۡ أَىِّ شَىۡءٍ خَلَقَهُ ۥ
مِن نُّطۡفَةٍ خَلَقَهُ ۥ فَقَدَّرَهُ ۥ

From what thing did He create him? From Nutfah (male and female semen drops) He created him and then set him in due proportion. [Abasa: Ayaat: 17-18]

Are you greater in status than the Messenger [peace and blessings of Allah be upon him]? Indeed, he returned the Islamic greeting of the young, the old, the free person, and the slave, and he also greeted them. Therefore, let there be a good example in the Messenger of Allah for you to follow. We ask Allah for guidance and success for all. Also when a person is leaving a gathering and gives the Salaam, it is obligatory to reply to him. [An Excerpt from Al-Ilaam Bi-Badi Ahkaam As-Salaam’- pages 11-12]

Replying to The Greetings of non-Muslims. Read the article by Shaikh Abu Khadeejah [may Allah preserve him]
https://abukhadeejah.com/how-to-conduct-oneself-with-the-jews-christians-others-even-if-they-be-tyrants/

[1] At-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah 1/158

 

Gratitude to female members of the families, particularly the wives, for their exceptional compassion throughout Ramadhaan

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Family & Women, Morals and Manners - 'Akhlaaq', Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Messenger [peace and blessings of Allah be upon him] said: “Whoever does good to you, recompense them, but if you have not the means to do so, supplicate for them until you feel that you have compensated”. [Saheeh Abu Dawud 1672]

May Allah shower abundant blessings upon the wives and all the women folk in the families for their unwavering kindness throughout the year, especially during the sacred month of Ramadhaan. Countless moments truly impact marriages, beautiful situations that continuously strengthen the bond day by day. May Allah bestow upon the wives all that is good in this life and the Hereafter, for the immense happiness they bring to the husbands through their obedience to Allah and His Messenger. Regardless of the length of the fasting days or the commitment to night prayers, the wives diligently fulfill their responsibilities at home. They never fail to provide companionship during Iftaar, even after toiling for hours to prepare food for the entire family. They carry out these tasks in obedience to Allah and His Messenger, and with genuine pleasure, while expressing gratitude to the husbands for providing sustenance by the will of Allah.

Ask Allah saying:
رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا

Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the pious.

Eid Day is a day of enjoyment, eating, drinking and spending time with loved ones, but there should be no extravagance!

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Allah [The Most High] says:

وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. Verily, spendthrifts are brothers of the Shayaateen, and the Shaitan (Devil – Satan) is ever ungrateful to his Lord. [17:26-27]

Imaam As-Sa’di [may Allah have mercy upon him] said: Shaytaan does not call the person except to every blameworthy habit. So he calls him to miserliness and to refrain from spending, but when the person refuses to obey him, he calls him to overspending and extravagance; but Allah calls to the most just and balance of affairs and He praises the person for that, as He [The One free from all imperfections] says about His faithful slaves:

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

And those, who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes).'[Surah Furqaan; Ayah: 67] [1]

Al-Allaamah Salih Al-Fawzaan [may Allaah preserve him] said: To be moderate in spending and not being extravagant and wasteful is an obligation during marriage ceremonies and other than it. Those squanderers who waste meat and food, and dispose of it in waste bins should be reminded that there are hungry people hoping for a mouth full and a scrap of bread. They should be reminded to fear Allah and to fear Him in their gatherings, and that they do not become the cause of Allah’s blessings being stopped. [2]

[1] Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan

[3] An Excerpt from Al-Bayaan Li-Akhtaa’i Badil Kuttaab 1/27

This Queen’s Common Sense and Great Concern For Her People Would Put an End to The Corrupt Goals of Today’s War Profiteers

Written by Abdullah Jallow on . Posted in Contemporary Issues, Deviated Callers & Individuals, Deviated Groups, Sects and Parties, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah informs us about the Queen of Sabah when she received Prophet Sulayman’s [peace be upon him] letter:

قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ إِنِّىٓ أُلْقِىَ إِلَىَّ كِتَٰبٌ كَرِيمٌ

إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

أَلَّا تَعْلُوا۟ عَلَىَّ وَأْتُونِى مُسْلِمِينَ

She said: “O chiefs! Verily! Here is delivered to me a noble letter; verily, it is from Sulayman, and verily, it (reads): ‘In the Name of Allah, the Most Merciful, The Bestower of Mercy. Be you not exalted against me, but come to me as Muslims (true believers who submit to Allah with full submission)'”.

Then Allah says:

قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَفْتُونِى فِىٓ أَمْرِى مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ

She said: “O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me.”

قَالُوا۟ نَحْنُ أُو۟لُوا۟ قُوَّةٍ وَأُو۟لُوا۟ بَأْسٍ شَدِيدٍ وَٱلْأَمْرُ إِلَيْكِ فَٱنظُرِى مَاذَا تَأْمُرِينَ

They said: “We have great strength, and great ability for war, but it is for you to command; so think over what you will command.” Meaning: “We are possessors of strength in numbers and equipment, reinforcements and courage during fiece battle, but the matter is entrusted to you, and you are the one who will decide, so consider what you order us to do. We’ll listen and obey you”. [Tafseer Al-Muyassar]

“We are men of strength and great might in warfare. If you respond to what Sulayman said and do not obey him, we are strong to fight”. It is as if they were leaning towards this opinion, which if implemented, it would have led to their destruction, but they also did not settle on it, but rather they said: “And the matter is up to you”, meaning: “The affair is what you give consideration” because of their knowledge regarding her intelligence, determination, and sincere consideration regarding their affairs. [Tafseer As-Sadi]

When they said what they said to her, she was more decisive than them and more knowledgeable about Sulayman’s affair, and that there was no way of defending oneself against Sulayman’s soldiers, armies, the jinn, humans, and birds that were subjected to his command. [Tafsir Ibn Kathir]

قَالَتْ إِنَّ ٱلْمُلُوكَ إِذَا دَخَلُوا۟ قَرْيَةً أَفْسَدُوهَا وَجَعَلُوٓا۟ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً وَكَذَٰلِكَ يَفْعَلُونَ

وَإِنِّى مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌۢ بِمَ يَرْجِعُ ٱلْمُرْسَلُونَ

She said: “Verily! Kings, when they enter a town (country), they despoil it, and make the most honourable amongst its people low. And thus they do. But verily! I am going to send him a present, and see with what (answer) the messengers return.“

Meaning: She warned them against confronting Sulayman (peace be upon him) with hostility, and explaining to them the evil consequences of fighting, that when kings enter a town forcefully and overcome, they destroy it and humiliate the most honorable of its people, killing and capturing, and this is their constant habit to make people fear them, so I am sending a gift to Sulayman and his people, including valuable wealth, with which I will appease him, and then wait for the news that the messengers will return with. [Tafsir Al-Muyassar]

Ottoman Sultan Uthmaan -(The First) – Gave Advice On His Deathbed

“O my son! Beware of busying yourself with something that Allaah, the Lord of the worlds, has not commanded, and if you are faced with a dilemma in relation to passing a judgement, then take the advice of the scholars of the religion”.

“Be generous to the soldiers. Let not shaytaan deceive you by your soldiers and wealth, and beware of turning away from the people of the Shariah (i.e. the scholars)”.

“O my son! You know that our goal is to please Allaah, the Lord of the worlds, and that by way of Jihaad the light of our religion spreads to the different regions, so that the pleasure of Allaah – may He be glorified and exalted – manifests”.

“O my son! We are not among those who start wars due to a desire to rule and control. We live for Islam and die with Islam. O my son! This is what is worthy of you”.

“know O my son! Spreading Islam, guiding people to it, protecting the honour of Muslims and their wealth is a trust, and Allaah – The Almighty – will ask you about it”.

“O my son! I am returning to my Lord, and I am proud of you that you will be just to those under your authority and striving in the path of Allaah to spread the religion ordained by Allaah”.

“O my son! I advise you to adhere to the scholars of the Ummah continuously, take care of them, honour them a lot and consult them, because they do not command you with anything else except good. O my son! Beware of doing something that does not please Allaah – The Almighty, and if something is difficult for you, ask the scholars of the Sharee’ah, because indeed they will guide you to good”.

“know, O my son! Our only path in this world is the path ordained by Allaah and our only goal is to spread the religion ordained by Allaah, and we are neither seekers of status nor worldly things”.

“My advice to my children and friends is that they maintain the loftiness of the glorious Islamic religion by carrying on with Jihaad in the path of Allaah. Hold onto the honorable banner of Islam at the top with the most perfect Jihaad. Serve Islaam always, because indeed Allaah [The Mighty and Majestic] appointed a weak servant like me to conquer countries. Go with the statement of pure Islamic monotheism to the furthest countries in Jihaad in the path of Allaah”.

“O my son! There is none in the worldly life except that he will submit to death and my life span has approached its end by the command of Allaah. I pass on the affairs of this empire to you and I leave you in the protection of Al-Mawlaa [Allaah – The Protector] and be just in all your affairs”.

[An Excerpt from Ad-Dawlah Al-Uthmaaniyyah Awaamil An-Nuhood wa Asbaab As-Suqoot. 6/49- 51]

Make Intention of I’tikaaf when Entering Masjid even if it is a Short Sitting.

Written by Salafi Dawah Manchester on . Posted in Ramadhan, Salaah - Prayer, Taraweeh, Video, Worship - 'Ibaadah'.

If you enter the masjid, and want to sit down after praying in order to read the Qur’an.. then make sure you have the intention of itikaaf. It doesn’t matter how long that is for.

Watch video for more information.

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Seek Provision and Knowledge, But Do Not Entertain The One Who Turns It Into Mutual Rivalry!

Written by Abdullah Jallow on . Posted in Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allaah [The Exalted] says:

أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ
حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ
كَلَّا سَوۡفَ تَعۡلَمُونَ
ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ
كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ
لَتَرَوُنَّ ٱلۡجَحِيمَ
ثُمَّ لَتَرَوُنَّہَا عَيۡنَ ٱلۡيَقِينِ
ثُمَّ لَتُسۡـَٔلُنَّ يَوۡمَٮِٕذٍ عَنِ ٱلنَّعِيمِ

The mutual rivalry for piling up of worldly things diverts you, until you visit the graves (i.e. till you die). Nay! You shall come to know! Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves in worldly things); verily, You shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then, on that Day, you shall be asked about the delight (you indulged in, in this world)! [Surah At-Takaathur]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated: This Surah is specifically based on the mention of promise, punishment and threat, and it is enough as an admonition for the one who understands it.

Regarding the statement of Allaah: [أَلۡهَٮٰكُمُ – You are diverted] – meaning, they are preoccupied in a manner that is not free from blame, for indeed being diverted by something is to be preoccupied with it. So, if this occurs intentionally, then one is held accountable; but if it is not intentional, then one is excused, such as the statement of the Prophet [sallal laahu alayhi wasallam] regarding the Khameesah [square garment], “Indeed, it has distracted my attention from the prayer”. (1) A person is pardoned for this because it is a type of (unintentional) forgetfulness. It is also said, [Lahaa Bish Shay – distracted by something]- meaning, busied with it; and [Lahaa Anhu – distracted from it]- meaning, if he turns away from something. The heart is that which is diverted and the limbs engage in play, and this is why Allaah’s statement [أَلۡهَٮٰكُمُ ٱلتَّكَاثُر- The mutual rivalry for piling up of worldly things diverts you] is a stronger rebuke than the statement “they are preoccupied’, because the doer may preoccupy his limbs with what he is doing, but his heart is not diverted.

At-Takaathur means to compete one another in piling up something by way of mutual rivalry, but Allaah did not mention the thing that is piled up, therefore the meaning is general. Everything a person competes in – other than obedience to Allaah, obedience to the Messenger and that which benefits a person’s Afterlife – by way of mutual rivalry is included in this affair. It enters into every affair, such as wealth, status, leadership, women and speaking; or knowledge, especially when it is not utilised as proof; also collecting books, writing books, engaging in the discussion of numerous topics of the religion, categorising and initiating it. At-Takaathur occurs when a person seeks to amass more than others and this is blameworthy, except in that which earns a person Allaah’s love, Pleasure and Reward, because seeking more than others in this affair is competition in good and to excel one another.

In a hadith in Saheeh Muslim, Abdullaah Ibn Ash-Shikkheer [may Allaah be pleased with him] went to the Prophet [peace and blessings of Allaah be upon him] whilst he was reciting [أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ]; then the Prophet said: The son of Adam claims: My wealth, my wealth! O son of Adam! Is there anything as your belonging except that which you consumed, which you utilised, or which you wore and then it was worn out or you gave as charity and sent it forward?” [An Excerpt from Al-Fawaa’id. Pages 58-59]

The basis of being diverted is due to heedlessness, then it affects every pursuit of the person. Rivalry in amassing abundant worldly things and boasting about it, such as two groups of people saying to one another, “We have more”. (2) Busied through turning away from obedience to Allaah and worship; gathering wealth and children by way of mutual rivalry, boasting about your tribes and families, busy with livelihoods and trade by way of mutual rivalry. (3)

You have become preoccupied until you are diverted from what is more important such as remembrance of Allaah and fulfilling acts of obedience to Him. This is an address to all the Ummah except those whose preoccupation with the affairs of the afterlife diverts them from the affairs of the worldly life and they are few. (4)

Allaah [The Exalted] reprimanded His servants due to them busying themselves by tuning away from the purpose for which they were created, which is to worship Him alone without ascribing partners to Him, to know Him (by way of the signs He has created in the universe and the revelation given to the Messenger), turning to Him sincerely in obedience and repentance and giving precedence to loving Him over everything else; but you are diverted from this by mutual rivalry in pilling up worldly things. And Allaah did not mention the thing that causes the mutual rivalry in pilling up worldly things so this Aayah includes all things, such as wealth, children, supporters, armies, servants, status and other than that through which a competitor intends to compete another competitor and the intent is not sincerity to Allaah [The Exalted]. (5)

[حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ- until you visit the graves]- Meaning, until death comes to you whilst you are upon this state of affairs; then you are placed in the graves as visitors and finally returned to your permanent abodes [on the day of resurrection]- either Jannah or Jahannam, just as a visitor returns to his permanent dwelling place. (6)

The human being reaches old age and still hopes for things- to the extent that a man reaches ninety years of age and you find him hoping and having prolonged hope for worldly things more than a fifteen year old youth. This is the meaning of the noble Aayah- that you are diverted by mutual rivalry in amassing worldly things until you die. Umar Bin Abdil Azeez [rahimahullaah] used this Aayah as proof that a visitor has to return to his permanent place and that the grave is not a permanent place of residence. Likewise, it has been mentioned regarding a Bedouin that he heard a reciter reciting, “The mutual rivalry for piling up of worldly things diverts you, until you visit the graves”, so he said, “By Allaah! You will be resurrected”. (7)

Ref 1: Al-Bukhaari. Number 373]

[Ref 2 An Excerpt from Roohul Ma’aanee 16/401. By Imaam Al-Aloosee (rahimahullaah). Slightly paraphrased]

[Ref 3 Zaadul Maseer Fee Ilmit Tafseer by Imaam Ibn Jawzi (rahimahullaah). Slightly paraphrased]

[Ref 4 Tafseer Juz Ammah by Imaam Muhammad Ibn Saaleh Al-Uthaymeen (rahimahullaah). Slightly paraphrased]

[Ref 5 An Excerpt from Tafseer As-Sadi. Slightly paraphrased]

[Ref 6 An Excerpt from Zaadul Maseer Fee Ilmit Tafseer By Imaam Ibnul Jawzi (rahimahullaah)]

[Ref 7 An Excerpt from Tafseer Juz Ammah by Imaam Muhammad Bin Saaleh Al-Uthaymeen (rahimahullaah). Pages 300-301. Slightly paraphrased]

Ramadhaan Reminder – Day 19 – Umrah is obligatory once during a person’s lifetime.

Written by Salafi Dawah Manchester on . Posted in Hajj, Dhul Hijjah, Eid al Adha, Ramadhan, Video, Worship - 'Ibaadah'.

In the name of Allah, the most Beneficent and the most Merciful, all praise is due to Allah and may the praise and peace of Allah be upon our Prophet Muhammed (صلى الله عليه وسلم ), his family and his companions.

As for what’s next, then Umrah is obligatory once during a (person’s) lifetime/lifespan upon the one who’s capable, and whatever he adds after the one (first), then it is voluntary. And Umrah consists of pillars, and they are: Al’Ihraam (intention & clothing at the Meeqaat), At’Tawaaf (circulating the Ka’bah, 7 times) As’Sa’ee (walking between As’safa and Al’Marwa, 7 times), and (Umrah) also consists of obligations, seven and (Umrah) also contains recommended (actions).

And Umrah is legislated during any time, legislated at any time, so for the one en route to Mecca, then he purifies himself and wears ihraam at the meeqaat point which he passes by on his way (to Mecca) and as for the one without a meeqaat, then he is to make ihraam at his house, from where he began so, from his house. Or the one who has (already) arrived and passed by his meeqaat point and didn’t (initally) want Hajj nor Umrah but then wanted to preform Hajj, then he makes ihraam from the point he made his intention, from where he started just as the Prophet (صلى الله عليه وسلم ) said: “he makes his ihraam from the point he intended for Hajj and Umrah” except for the one who is in Mecca, for he makes his ihraam from at’taneem (masjid on the outskirts of sacred point in Mecca) or from al’hiil outside of the sacred boundaries of Mecca, and he also doesn’t make ihraam for Umrah from Mecca, so that he may gather between hiil and haram so he goes to the closest point outside of the boundaries (of Mecca) and makes ihraam from there, like At’Taneem (a Masjid outside of the boundaries) and Az’Zaahir (an area outside of the boundaries in Mecca) and other than that from Al’Hiil from the boundaries of Mecca and the boundaries of Al’Haram, so he leaves from the boundaries of Al’Haram and makes his ihraam for Umrah.

And Umrah in Ramadan has virtue, a great virtue as the Umrah in Ramadan is like (preforming) Hajj, so Umrah in Ramadan is like Hajj in a narration, (as) the Prophet (صلى الله عليه وسلم ) said: “Like Hajj with me” so it contains a great virtue, Umrah during Ramadan and these are the pillars of Islam (assuming is a continuation from a previous lesson) and from them is Hajj and Umrah, and Umrah is a smaller Hajj and consists of a great virtue and it is legislated throughout the whole year, different to Hajj which has a specific time.

“The Hajj (pilgrimage) is (in) the well-known months ..” – Surah Al’Baqarah | Verse 197

And it is the month of As’Shawaal and Dul’Qidaa and ten days from Dil’Hijaah, these are the months of Hajj, Umrah in Ramadan has a virtue as was mentioned, he said (صلى الله عليه وسلم ): “Umrah in Ramadan is like Hajj” and in (another) narration: “ .. like Hajj with me”.

So Umrah in Ramadan has a great virtue, so the Muslim should strive in completing Umrah in Ramadan so that he may attain this great reward.

All praise is due to Allah and may the praise and peace of Allah be upon our Prophet Muhammed (صلى الله عليه وسلم ), his family and his companions

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💬 “Whoever builds a masjid for the sake of Allah, Allah will build for him a house in jannah”.

Let’s all continue making the masjid the best it can be! May Allah bless and reward you all with much goodness.

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[2] No justification of weakness, vain desires and sin in the name of difference of opinion

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Ash-Shawkaanee [may Allaah have mercy upon him] said: The statement “there is no Inkaar (sternly manifesting one’s disapproval) in the issues of Khilaaf (differing)” has indeed become the greatest means to blocking the path to enjoining good and forbidding evil”. [1]

Imam Muhammad Ibn Abdul Wahhaab [may Allah have mercy upon him] said: If the utterer of the statement “there should be no Inkaar (i.e. sternly manifesting one’s disapproval) in issues of Khilaaf (i.e. differing)” intends the issues of khilaaf, this statement is false according to the consensus of the scholars. The Messenger’s companions and those who succeeded them did not cease showing disapproval of error regardless of who he (i.e. the person who made the mistake) was, even if he was the most knowledgeable and pious amongst the people. When it is the fact that Allah sent Muhammad [peace and blessings of Allah be upon him] with guidance and the true religion, commanded us to follow him and abandon that which opposes him, then part of the perfection of this affair is that whoever – amongst those scholars who err- opposes his path (i.e. in any affair), then such scholar is notified of his error and the error is rejected. However, if the utterer of the statement that “there is no Inkaar in issues of khilaaf” intends the issues of Ijtihaad about which there is no one view (opinion or stance) that stands out to be the one with more weight (or there is room to allow different views within the proofs), then his statement is correct. [2]

Some people are under the illusion that what is intended by this statement “there is a no Inkaar in issues of khilaaf” is that it is not permissible to show stern disapproval regarding any affair in which difference of opinion is held; so based on this (illusion of theirs), it becomes impermissible to disapprove of a Munkar (an evil) unless there is complete agreement in doing so. This is a wrong understanding that would necessitate a cessation of enjoining good and forbidding evil. What is correct regarding this statement “there is no Inkaar in issues of Khilaaf” is that there should neither be harshness in disapproval nor reprimand with regards to those issues about which there is no manifest proof to be taken as the final (affair). The basis upon which this is founded is that the issues of khilaaf are of two types: The type is those issues about which there is proof necessitating that it be taken as the final (decision); so here the proof must be taken and the other statement (opinion) in opposition is discarded. And whoever follows the statement (opinion) that is established to be in opposition to the proofs, then he is shown disapproval (i.e. clearly stated to him that what he holds is wrong without going into excess). The second type is those issues about which the proof has not been manifested to be taken as the final (decision). It is an affair in which the evidence is either at contention or the views are at variance. This is an issue of ijtihad, and there is neither disapproval nor reprimand against the one in opposition; rather advice is given for acquaintance with the statement (opinion) that carries more weight. This second type is what is intended by the statement “there is no Inkaar in issues of khilaaf”, which some people have understood in an unrestrictive manner. [3]

Imaam Ibnul Qayyim [may Allah have mercy upon him] said, “There is no excuse in the presence of Allah on the day of judgment for the one that the (authentic) Prophetic reports and narrations reached in a subject matter of the religion that are not opposed by any other texts – (i.e. texts that deal with the it based the Aam, Khaas, Mutlaq and Muqayyid, or dealt with based on the Muhkam and Mutashaabih etc), or its ruling – if he turns away from them”. [4]

We ask Allah:
اللّهُـمَّ رَبَّ جِـبْرائيل ، وَميكـائيل ، وَإِسْـرافيل، فاطِـرَ السَّمواتِ وَالأَرْض ، عالـِمَ الغَيْـبِ وَالشَّهـادَةِ أَنْـتَ تَحْـكمُ بَيْـنَ عِبـادِكَ فيـما كانوا فيهِ يَخْتَلِفـون. اهدِنـي لِمـا اخْتُـلِفَ فيـهِ مِنَ الْحَـقِّ بِإِذْنِك ، إِنَّـكَ تَهْـدي مَنْ تَشـاءُ إِلى صِراطٍ مُسْتَقـيم

O Allah! Lord of Jibraa’eel, Meekaa’eel, and Israafeel, Creator of the heavens and the Earth, The Knower of the seen and the unseen. You judge between Your slaves regarding in that which they differ. Guide me to the truth regarding that in which there is differing, by Your Will. Verily, You guide whomever you will to the straight path. [Saheeh Muslim 770]

The scholars say that these creations [i.e. Jibraa’eel, Meekaa’eel, Israafeel, the heavens, and the earth] have been specifically mentioned, even though Allah is the Creator of all the creation, just as has been established in the Qur’an and authentic Sunnah with regards to the specific mention of every created thing that has a great and mighty status as one of Allah’s creation, such as the statement, “Lord of the Heavens and the Earth”, “Lord of the Supreme Throne”, “Lord of the Angels and Jibreel”, “The Lord of the two Easts (places of sunrise during early summer and early winter) and the Lord of the two Wests (places of sunset during early summer and early winter)”, “The Lord of Humankind”, “The King of Humankind”, “The Only True God of Humankind”, “The Lord of all Created Things”, “The Lord of the Prophets”, “The Creator of the Heavens and the Earth”, “The Originator of the Heavens and the Earth” etc. All these things and what is similar to them show Allah’s Greatness, All-encompassing Power, and absolute Sovereignty. [5]

In this supplication, one employs the means of seeking Allah’s (love, aid, pleasure, assistance, etc) through belief and affirmation that He is the Lord – in general and specific – of these three Angels, who have been given a means of giving life. Jibra’eel is given the responsibility to convey the revelation (to the Prophets) by way of which the hearts and souls are given that type of life that necessitates the presence of sound belief in the heart that leads to all righteous deeds. Meekaa’eel is given the responsibility to bring the rain by way of which the earth, the vegetation, and animals are given life, and Israafeel is given the responsibility to blow the trumpet by way of which the creation is resurrected after their death. Also employing the means of seeking Allah’s (love, aid, assistance, pleasure, etc) through belief and affirmation that Allah alone is the Originator of the heavens and earth, meaning, He is their Creator and the one who brought them into existence prior to their non-existence, and that He is the knower of the unseen and the seen- meaning, the hidden and apparent, and because He alone is the One Who judges between the servants in that which they differ, so that He guides you to the truth in that which they differ. As for guidance, it is knowledge of the truth together with having the intent to follow the truth and preferring it over other things. The guided person acts upon the truth and desires it, and it is the Greatest blessing of Allah bestowed on the servants. We ask Allah to guide us all to the straight path and grant us every good. [6]

Photography, Selfies, and Picture-making are from the Major Sins, Proven by the Authentic Narrations: Heads and Faces on Photos Should be Erased or Removed: That is the Sunnah.

https://abukhadeejah.com/photography-and-picture-making-adh-dhahabi/

The Prohibition of Al-Qaza’ ― A Type of Hairstyle Disallowed by Allah’s Messenger Where a Part of the Head is Shaved and Other Parts are Left Long… Imitating the Styles and Fashions of the Unbelievers.

https://abukhadeejah.com/the-prohibition-of-qaza-hairstyle-disallowed-by-allahs-messenger/

[1] An Excerpt from “As-Sayl Al-Jarraar”. 4/588

[2] An Excerpt from “Ad-Durar As-Saniyyah” 4/8

[3] An Excerpt from “Ibaaraat Moohimah”. page 25

[4] An Excerpt from “I’laam Al-Muwaqqi’een” 3/300-301

[5] Sharh Saheeh Muslim 5/50

[6] An Excerpt from Fiqh Al-Ad’iyah Wal Ad’kaar 3/139-140

[1] No justification of weakness, vain desires and sin in the name of difference of opinion

Written by Salafi Dawah Manchester on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Regarding the tendency to trim, cut or even shave beards and claiming that there is no harm, or posing for selfies and photos (like fashion models and actors) which they spread on social media (WhatsApp, Snapchat, Facebook, etc); shaving the sides of the heads in the fashions of the kuffār; or wearing long trousers below the ankle-bones and claiming that “it is not done out of arrogance” and pursuing these affairs in the name of “difference of opinion between the scholars” and using that as a reason for allowance in these matters, Shaikh Abu Khadeejah [may Allah preserve him] responded:

In an age and society where people are inclined to disobedience, showing off, following lusts and falling into harām, the wise caller does not open for them a door that gives allowances to follow desires. Once this door is opened, over time Shaytān will lead them into open transgressions, cause them to lose all shame and modesty—you will not be able to distinguish between them and the kuffār (or fussāq) because their behaviour and outward appearance and conduct will be the same—wallāhul-musta’ān. The way of the cultivating parent and caller to Allah is to guide the people to the manners and character of the Prophets of Allah (‘alaihimus-salātu was-salām), not to search for allowances and justifications to imitate the habits of the unbelievers and enemies of Allah. This da’wah is built upon Tasfiyah and Tarbiyah (Purification and Cultivation)—not just one without the other.

We are not allowed to utilize the argument, “O but the scholars differ” to justify our positions. Furthermore, we are certainly not allowed to take a position that suits our desires and shahawāt, and then try and find “proofs” and scholars to justify it—that is not the way of Ahlus-Sunnah. In any case, difference of opinion is not a proof or justification for anyone to follow his desires, Al-Hāfidh Ibn Abdil-Barr (rahimahullāh) stated:

“Difference of opinion is not a proof with any of the people of knowledge from the scholars of the Ummah, except for the one who has no insight, has no knowledge and has no proof for his saying.” (Jāmi’ Bayān al-‘Ilm wa Fadhlihi, 2/229)

Furthermore, where is the proof for posing, showing off, lack of shyness, absence of humility, and following the fashions of the unbelievers in the character of the Prophets of Allāh (‘alaihimus-salātu was-salām)? They were the furthest from possessing these lowly traits.

We are living in a society that encourages and shamelessly promotes: immodesty, nakedness, displaying oneself, exploitation of women, following immoral fashions and customs, showing off and opposing the Prophetic manners in every manner possible. In this environment should we be encouraging our youth with allowances that lead to imitate these people further?! Where is our wisdom and our nurturing?

The cultivating teachers protect our youth and our communities from falling into these traps—not giving them excuses and reasons to lose their love and adherence to the way of the Prophet (salallāhu ‘alaihi wasallam) and the Salaf.

Pay attention to your communities—bring them closer to the Prophetic manners and conduct—don’t give them excuses to move away from that. Remember, what you teach them, they will pass to their wives, children and families—so it is a heavy trust and a great amānah before Allāh. And if you find it difficult, please leave it to those who are capable and who don’t fear the blame of the blamers. May Allah bless you. I remind you once again that this Da’wah is built upon the pillars of Tasfiyah and Tarbiyah—let us focus on both.