Verses of Sihr

May 23, 2016 Leave a comment

 

Al-Baqarah-102

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And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah . And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.

Al-Baqarah-255



255

Allah! There is no god but He – the Living, The Self-subsisting, Eternal. No slumber can seize Him Nor Sleep. His are all things In the heavens and on earth. Who is there can intercede In His presence except As he permitteth? He knoweth What (appeareth to His creatures As) Before or After or Behind them. Nor shall they encompass Aught of his knowledge Except as He willeth. His throne doth extend Over the heavens And on earth, and He feeleth No fatigue in guarding And preserving them, For He is the Most High. The Supreme (in glory).

Al-‘A`raf (117-119)


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And We inspired to Moses, “Throw your staff,” and at once it devoured what they were falsifying.


Yunus (81-82)


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And when they had thrown, Moses said, “What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters. And Allah will establish the truth by His words, even if the criminals dislike it.

TaHa (65-69)


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They said, “O Moses, either you throw or we will be the first to throw.” He said, “Rather, you throw.” And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes].And he sensed within himself apprehension, did Moses.

Allah said, “Fear not. Indeed, it is you who are superior. And throw what is in your right hand; it will swallow up what they have crafted. What they have crafted is but the trick of a magician, and the magician will not succeed wherever he is.”


Al-Falaq (113)


An-Nas (114)


Categories: Sihr

10 Types of Sihr Manifestations

May 22, 2016 Leave a comment

1. Sihr of Separation
This is very common form of black magic which aims to separate or make discord between two spouses, or stir up hatred between two friends or two partners.
Allah says: (…and they follow what the Shayaateen (devils) recited over Sulaymaan’s Kingdom. Sulaymaan disbelieved not but the Shayaateen disbelieved, teaching the people sorcery, and that which was sent down upon Babylon’s two angels, Haroot and Maroot; they taught not any man, without they said, ‘We are but a temptation; do not disbelieve.’ From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of Allah (swt), and they learnt what hurt them and did not profit them, knowing well that whosoever buys it shall have no share in the world to come; evil then was that they sold themselves for; if they had but known.) (al-Baqarah/02: v 102)

Jabir (RadiyAllahu ‘anhu) reported that the Prophet (Sallallaahu ‘Alayhi wa Sallam) said: “Iblis would lay his throne on water and would send his brigade of demons. The lowest among them in rank is the one who is most notorious in stirring up fitna. One of the demons would, after a mission, come and say to Iblis, ‘I have done so and so.’ Iblis would reply, ‘You have not done anything.’ Another one would come and say: ‘I have not left such and such person until I separated him from his wife.’ Iblis would come closer to his demon and say, ‘How good you are.’” – (Muslim in An-Nawawi : 17/157)

Symptoms of Sihr of Separation:
1. A sudden change in attitude from love to hate.
2. Exaggerating the causes of disputes between two people, even though they may be trivial.
3. Changing the mental image that a woman may have of her husband, or changing the mental image that a man may have of his wife; so that the man would see his wife in an ugly way, even though she were beautiful. In reality, it is the demon who is entrusted with the task of performing this type of Sihr is the one who would appear to the husband in her person, but in an ugly way. By the same token, the woman would see her husband in a horrible way.
4. The person affected by Sihr hates anything the other party does.
5.The person affected by Sihr hates the place in which the other party stays. For instance, a husband may be in good mood when he is outdoors, but when he returns home, he feels quiete depressed.
According to Al-Hafidh Ibn Kathir, the cause of separation between two spouses through this Sihr is that each of them appears to the other as an ugly or ill-mannered person. – (Tafsir ibn Kathir: 1/144)

2. Sihr Al-Mahabbah / At-Tiwala (Love)
Rasoolullah (Sallallaahu ‘Alayhi wa Sallam) said: “Ar-ruqa, at-tama’im and at-tiwala are acts of shirk (polytheism).” – (Ahmad) (1/381)

According to Ibn Al-Athir, At-Tiwala is a type of Sihr which makes a man love his wife. The reason why this type of Sihr is classed by the Prophet (saw) as an act of polytheism is because those who have it done for them believe that it has an effect and does the opposite of what Allah (swt) has prescribed. – (An-Nihaya: 1/200)

I would like to emphasise that the ruqyah (treatment) referred to in the above hadith is the one which seeks the assistance of Jinn and devils and consists of acts classed as polytheistic. However, the ruqyah which is based on the Qur’an and lawful supplications of Allah is lawful, according to scholars. It is reported in Sahih Muslim that the Prophet (Sallallaahu ‘Alayhi wa Sallam) was quoted as saying: “There is no harm in using ruqyah as a means of treatment provided it does not consist of anything polytheistic.”

3. Sihr At-Takhyil (False Appearance of Objects)
Allah says: They said, “Moses, will you throw something down or shall we be the ones to throw.” He said, “You throw!” So when, they charmed people’s eyes and overawed them. They produced a splendid Sihr. And We revealed to Moses: ‘Cast thy staff.’ And lo, it forthwith swallowed up their lying invention. So the truth came to pass, and false was proved what they were doing. So they were vanquished there, and they turned about, humbled. And the sorcerers were cast down, bowing themselves. They said, ‘We believe in the Lord of al-‘Alamin (Jinn and mankind), the Lord of Moses and Harun. (7:117-122) They said, ‘Moses, either you will cast (something) or shall we be the first to cast (a spell)?’. It seemed to him under the effect of their Sihr that their ropes and stuff were sliding. (17:65-66)

Symptoms
1. A fixed object would appear to be mobile, while a mobile object would appear to be fixed for the viewer.
2. A small object would appear large, while a large object would appear small for the viewer.
3. The false appearance of objects: Under the effect of the magic of Pharaoh’s sorcerers, ropes and rods appeared to viewers as real snakes.

4. Sihr Al-Junoon (Becoming Insane)
Kharija Ibn Salat reported that his paternal uncle went to the Prophet (Sallallaahu ‘Alayhi wa Sallam) and declared his conversion to Islam. On his way back, his uncle passed by a people who had fettered a lunatic in chains. They said: “We were told that your companion (the Prophet Sallallaahu ‘Alayhi wa Sallam) has brought good with him. Do you have anything with which to cure our lunatic?” I recited al-Faatihah (the opening chapter of Qur-aan) and he was cured. They gave me one hundred sheep and then approached the Prophet (Sallallaahu ‘Alayhi wa Sallam) to inform him of it. He asked: “Did you say anything other than this?” I replied: “No.” He said: “Take it, for by my life, some would accept in return for a false Ruqyah, but you have done this with a genuine one.” According to another narration, “the man cured him by reciting al-Faatihah for three days, day and night; whenever he finished reciting it, he would gather his saliva and spit.”

Symptoms
1. Severe absentmindedness and forgetfulness
2. Confused speech
3. Bulging eyes and deviation of sight
4. Restlessness
5. Inability to do a task regularly
6. Disinterest in one’s appearance
7. ln severe cases, one can tell from a lunatic’s face that he does know where he is going, and he would probably sleep in derelict places

5. Sihr Al-Khumul (Lethargy)
How this happens
A saahir (sorcerer/sorceress) would send a Jinn to the targeted person, instructing him to settle in his brain and make him introverted and lonely. The Jinn would do his best to carry out the mission, and the symptoms of this Sihr would appear, according to the strength and weakness of the Jinn entrusted with the task.

Symptoms
1. Love of seclusion
2. Absolute introversion
3. Constant silence
4. Anti-sociability
5. Absentmindedness
6. Frequent headaches
7. Quietness and constant lethargy

6. Sihr Al-Hawatif (Bad Dreams & Hearing Voices)
Symptoms
1. The patient experiences nightmares
2. The patient sees in a dream as if someone were calling him
3. The patient hears voices talking to him when awake, but cannot see where these voices are coming from
4. The patient hears much whispering (Al-Waswas)
5. The patient is very suspicious of his/her friends and relatives
6. The patient dreams of seeing himself/herself falling from a high place
7. The patient dreams of seeing himself/herself being chased by animals

7. Sihr Al-Marad (Illness)
Symptoms
1. Constant pain in one part of the body
2. Epilepsy
3. Paralysis of one area of the patient’s body
4. Total paralysis of the body
5. Disability in of one of the sense organs

8. Sihr An-Nazif (Bleeding Following Menses)
How it is achieved
This type of Sihr affects women only. A saahir sends a Jinn to the targeted woman and instructs him to cause her to bleed. To do so, the Jinn enters the woman’s body and circulates in her veins and arteries with the blood. This notion of circulation has long been warned about by the Prophet (saw) in the following tradition: “Shaytaan circulates in man’s body like blood.” – (Al-Bukhari: Fath Al-Bari: 4/282)

When the Jinn reaches a known vein in the woman’s womb, he stomps it so that the vein bleeds. This fact was also pointed out by the Prophet (Sallallaahu ‘Alayhi wa Sallam) when Hamna bint Jahsh asked his opinion on the issue of bleeding outside the period of menses, and he said: “Such bleeding is but one of Shaytaan’s stomping.” – (At-Tirmidhi)

According to another tradition, the bleeding “is the result of Shaytaan’s stomping on a vein rather than from a normal menses.” – (Ahmad and An-Nasai)

Therefore, according to both traditions, a menstruation that occurs outside its normal period is one of the Shaytaan’s stomps on one of the womb’s veins.

According to scholars of Fiqh (jurisprudence), an-nazif refers to al-istihaadha (continuous menstruation), and according to doctors, it refers to bleeding.

According to Ibn Al-Athir, al-istihadha means bleeding following a normal menses. This bleeding may last for months, and the amount of blood could be little or large.

9. Sihr of Impeding Marriage
The Jinn has two options
1. If he can enter the girl, then he would cause her to feel uncomfortable with any prospective husband and; thus, turn him down.
2. If he cannot enter the girl, then he would use the Sihr of imagination, from outside. As a result, a suitor would see the girl in an ugly image under the effect of the Jinn’s whispering, and so would the girl.

Under the effect of this Sihr and under the Jinn is whispering, a suitor, who would have initially agreed to the marriage, would decline after a few days, without any valid reason.

In cases of a strong Sihr, a suitor would, upon entering the house of his prospective wife, feel very uncomfortable and see darkness before him as if he were in prison, and so would never return. During the period of this Sihr, the Jinn may cause the girl to experience occasional headaches.

Symptoms
1. Occasional headaches, which persist despite medication
2. Severe tightness in the chest, especially between al-‘asr and midnight
3. The patient sees the suitor in an ugly image
4. Absentmindedness
5. Anxiety during sleep
6. Occasional constant stomach-aches
7. Pain in the lower part of the back

10. Sihr regarding Sexual Intimacy
Al Sihr Ar-rabt (Penile Erection Problem during intercourse), Al- ‘ajz al-jinsi (impotence) and Adh-dhu’f al-jinsi (sexual weakness)

Ar-Rabt Al-‘ajzal-jinsi (sexual inability / impotence):
The man affected by this type of Sihr feels active and energetic about having sexual intercourse with his wife. His penis is even erected as long as he is distant from his wife. Nevertheless, as he approaches her, his penis shrinks and is unable to have sexual intercourse. It means a man’s inability to have sexual intercourse with his wife, whether he is distant from or near her, as his penis cannot erect.

Adh-du’f al-jinsi (sexual weakness):
A man can only have sexual intercourse with his wife after long periods. Sexual intercourse takes place for only a short time; after which the penis looses its rigidity.

Ar-Rabt in Women (sexual frigidity)
Just as a man suffers from ar-rabt (penile erection failure) and is unable to have sexual intercourse with his wife, a woman, too, may suffer from ar-rabt (frigidity).

There are some types of rabt in women:
1. Rabt al-man'(obstruction): It occurs when a woman prevents her husband from having sexual intercourse with her by tightly joining her legs together and obstructing his penis from entering into her vagina. This reaction is automatic and beyond her control, but one young man whose wife was affected by this type of Sihr, criticised his wife for her response, so she explained that it was beyond her control. One day, she told him to put iron shackles between her legs to keep them apart before, starting sexual intercourse. He did that, but it was to no avail. Alternatively, she told him to give her a drug injection if he wants to have sexual intercourse with her. It worked, but only one partner benefited.

2. Rabt at-taballud (lack of sexual feeling): The Jinn entrusted with the mission of Sihr settles in the centre of sexual feeling in the woman’s brain and causes her to lose her sexual feeling, at the moment of sexual intercourse with her husband. As a result, she feels no sexual pleasure and does not respond to her husband. Her body becomes numb even if her husband does what he wishes with her. In this type of Sihr, the glands do not release the fluid which lubricates the vagina, and therefore, the sexual act cannot be achieved.

3. Rabt An-nazif (bleeding at the time of sexual intercourse): This is different from Sihr an-nazif in one aspect. While, rabt An-nazif is confined to the time of sexual intercourse, Sihr an-nazif may last for several days. In this type of Sihr, the Jinn causes heavy bleeding to the targeted woman at the time of sexual intercourse with her husband, and thus prevents the man from having sexual intercourse with his wife. One day, one man, who was a soldier, told me that whenever he came home for holidays, his wife would bleed as soon as he arrived home. The bleeding would last for the holiday period which was approximately five days, but would stop as soon as he went back to work.

PLEASE NOTE:
Dear reader, after having read all the above symptoms, it is easy to start saying ‘I have such and such a sypmton, I MUST be affected’. We would like to remind you that until you have sought Ruqyah from a trusted and shar’ee raaqi and the presence of Jinn has been confirmed, one should NOT start self suspecting.

ummulhasanaat.co.za

Categories: Sihr

Manzil – Remedy for Black Magic

May 11, 2016 Leave a comment

fatiha

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Al-Baqarah 163
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Al-Baqarah 255

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Al-Baqarah 256,257

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Al-Baqarah 284,286

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Al-i-Imran 18

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QS+Ali+Imran+ayat+26-27

Al A’raf 54,56

AL-Aaraf+Ayat+54-56

Al Israa 110,111

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23-115-118
As Saffat 1,11 
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Ar-Rahman 33,40 
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Al-Hashr 21,24 
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Al-Jinn 1,4
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Al Kafirun 7,6
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Al Ikhlaas 1,6
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falaq

An Nas 1,6
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Categories: Ruqya

Ruqya for Black Magic

May 9, 2016 Leave a comment

Al-‘A`raf 117 – 122

tulisan-arab-alquran-surat-al-araaf-ayat-117-122

And We inspired to Moses, “Throw your staff,” and at once it devoured what they were falsifying.So the truth was established, and abolished was what they were doing.And Pharaoh and his people were overcome right there and became debased.And the magicians fell down in prostration [to Allah].They said, “We have believed in the Lord of the worlds,The Lord of Moses and Aaron.

 

Yunus 81-82

YUNUS-81-82

And when they had thrown, Moses said, “What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters. And Allah will establish the truth by His words, even if the criminals dislike it.

 

Taha 68 – 70

S-020 ayat 068-69-70

Allah said, “Fear not. Indeed, it is you who are superior.And throw what is in your right hand; it will swallow up what they have crafted. What they have crafted is but the trick of a magician, and the magician will not succeed wherever he is.So the magicians fell down in prostration. They said, “We have believed in the Lord of Aaron and Moses.

Categories: Ruqya

“THE EVIL EYE IS REAL” PROTECTION AND REMEDIES

May 8, 2016 Leave a comment

The evil eye refers to when one person harms another by means of the eye.

Ibn Al-Qayyim said: The origin of the evil eye is liking something, then the evil soul follows it, pursues it and seeks to do harm to it, seeking help to apply its poison by looking at the object. Zad Al-Mi’ad by Ibn Al-Qayyim, 4/167

Ibn Manzur said: It is said “So-and-so was struck by the evil eye” if an enemy or an envious person looks at him and he is affected by that and becomes sick as a result. Lisan Al-‘Arab by Ibn Manzur, 13/301

Al-Hafiz ibn Hajar said: What is meant by the evil eye is looking at something with admiration contaminated with envy from one who is evil in nature so it results in harm. Fath Al-Bari, by Ibn Hajar, 10/200.

Evidence for the existence of the evil eye from the Qur’an and Sunnah

1 – Evidence from the Qur’an

The Verse in Sura Yusuf:

(And he said: ‘O my sons! Do not enter by one gate, but enter by different gates, and I cannot avail you against Allah at all. Verily, the decision rests only with Allah. In Him, I put my trust and let all those that trust, put their trust in Him.) (Yusuf12:67)

The majority of Mufassirin are agreed that the brothers of Yusuf were handsome and good looking, and Ya’qub feared that the people might affect them with the evil eye, for the evil eye is something real. Tafsir Ibn Kathir —Al-Tabari – Al-Qurtubi – Al-Alusi – Al-Suyuti — Al-Fakhr Al-Razi.

The passage in which Allah says:

“And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur’an), and they say:

“Verily, he (Muhammad) is a madman!” But it is nothing else than a Reminder to all the ‘Alamin (mankind, jinn and all that exists).) (Al-Qalam 68:51-52)

Ibn ‘Abbas, Mujahid and others said: “Make you slip with their eyes” means, they will put the evil eye on you. This Verse is evidence that the effect and impact of the evil eye is something real and happens by Allah’s will.  ‘

2 – Evidence from the Sunnah

It was narrated that Abu Hurayrah (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The evil eye is real,” and he forbade tattoos.

It was narrated from ‘Aishah (RA) that the Prophet (Peace and Blessing upon Him) said:

“Seek refuge with Allah from the evil eye, for the evil eye is real.”

It was narrated that Ibn ‘Abbas (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The evil eye is real and if anything were to overtake the divine decree, the evil eye would do so. If you are asked to wash (to treat someone for the effects of the evil eye) then do so.”

Imam Al-Nawawi (may Allah have mercy on him) said: This Hadith affirms that both the divine decree and the evil eye are real; it is powerful, but neither the evil eye nor anything else can cause harm or do any good or any bad except by the decree of Allah.

It was narrated that Asma bint ‘Umays said: “O Messenger of Allah, the sons of Ja’far are smitten with the evil eye; should I recite Ruqyah for them?”

He said:

“Yes, for if anything were to overtake the divine decree, it would be the evil eye.”

It was narrated that Abu Dharr said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The evil eye may follow a man by Allah’s Leave, until he climbs up a high mountain then falls from it.”

It was narrated that Ibn ‘Abbas (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The evil eye is real and can bring down a person from a high mountain.”^

What is meant here is that the evil eye follows a person by Allah’s will, until it causes him to fall from a high mountain. Musnad Ahmad; Al-Tabarani; Al-Hakim in Al-Mustadrak. Al-Albani (may Allah have mercy on him) said: It is Hasan

It was narrated that Jabir ibn ‘Abdullah said: The Messenger of Allah (Peace and Blessing upon Him) said:

“Most of those who die of my Ummah, after the will and decree of Allah, will die because of the evil eye.” Narrated by Al-Bukhari in Al-Tarikh, and by Al-Bazzar. Shaykh Al-Albani said: a Hadith Hasan – Sahih Al-Jami’, 1217

It was narrated that Jabir (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The evil eye will put a man into his grave and a camel into the cooking pot.” Hilyat Al-Awliya’ by Abu Na’im. Shaykh Al-Albani (may Allah have mercy on him) said: It is a Hasan Hadith – Al-Silsilah Al-Sahihah, 1250.

Imam Ahmad, Al-Nasa i, and Ibn Majah narrated, in a report that was classed as Sahih by Ibn Hibban, that Abu Umamah Sahl ibn Hanif said: Abu Sahl ibn Hanif did Ghusl in Al-Kharar (Al-Kharar: it is said that this was a well in Madinah, or one of its valleys). He took off his cloak, and ‘Amir ibn Rabi’ah was looking at him. Sahl was very white, with beautiful skin. ‘Amir said: “I have never seen anything (as beautiful) as this, not even the skin of a virgin.” And Sahl fell to the ground and became very sick. The Messenger of Allah (Peace and Blessing upon Him) was told about his sickness, and it was said to him: “He cannot raise his head.” He said:

“Do you accuse anyone with regard to him?”

They said, “‘Amir ibn Rabi’ah.” The Messenger of Allah (Peace and Blessing upon Him) called him and rebuked him strongly, then he said:

“Why would one of you kill his brother? Why did you not pray for blessing for him? Wash yourself for him.” So ‘Amir washed his face, hands, forearms, knees and the sides of his feet, and inside his Izar (lower garment) in a vessel, then it was poured over him from behind, and Sahl recovered straight away.  Muwatta’ Malik, 2/938.

The evil eye is real

From the evidence quoted above from the Qur’an and Sunnah, it is clear that the evil eye is real and that its effects are proven and do exist. It can follow a man until it makes him fall from a high mountain, and if it is able to overpower a healthy man it can kill him and put him in his grave, and if it overpowers a camel, it will fall and be injured, and its owner will slaughter it and cook it in a pot. So the evil eye is real and its effects are real. It may kill, or it may affect the spot or the things that the envier likes in the body of the person affected, or in himself or his possessions. This is the view of the scholars of this Ummah, such as Malik, Al-Shafi’i, Ahmad and others.

The difference between the evil eye and envy

The word Hasid (envier) is more general in meaning than the word ‘Ain (one who puts the evil eye on another), hence in Sura Al-Falaq mention is made of seeking refuge with Allah from the evil of the one who envies.

The Hasid (envier) is an envious man whose envy is accompanied by resentment, so he wishes that the blessing be taken away, whereas the ‘A’in (the one who puts the evil eye on another) simply likes a thing. Hence the evil eye may come from a righteous man or woman, and a man may put the evil eye on his own wealth, child or family without realizing it. But the evil eye and envy have the same effect, which is causing harm to the thing that is liked or envied.

Envy (Hasad)

Envy (Hasad) means resenting the blessings of Allah that are enjoyed by the one who is envied, and wishing that it be taken away. In other words, the envier wishes that the blessing be taken away from the one whom he envies, whether the blessing comes to him or not.

So the envier resents the blessing of Allah and wishes that it be taken away, and he may even make efforts to take it away.

Evidence for the existence of envy

Allah says:

(Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad is Allah’s Messenger) has become manifest unto them.) (Al-Baqarah 2:109)

And Allah says:

(Or do they envy men (Muhammad and his followers) for what Allah has given them of His Bounty? Then, We had already given the family of Ibrahim the Book and Al-Hikmah (As-Sunnah – Divine Revelation to those Prophets not written in the form of a book), and conferred upon them a great kingdom.) (Al-Nisa 4:54)

And He says:

(And from the evil of the envier when he envies.) (Al-Falaq 113:5)

Evidence from the Sunnah

Al-Tirmidhi narrated that the freed slave of Al-Zubayr (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The disease of the nations who came before you has started to spread among you: jealousy and hatred. This is the ‘shaver’ (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith. By the One in Whose Hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of that which will strengthen love between you? Spread (the greeting of) Salam amongst yourselves.”

It was narrated that Abu Hurayrah (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“My Ummah will be stricken with the disease of the other nations.” They said: “What is the disease of the other nations?” He (Peace and Blessing upon Him) said:

“Insolence, arrogance, accumulation (of wealth), competition in worldly gains, mutual hatred and envy, until there will be wrongdoing and then killing.”

Characteristics of the envier – so that they may be avoided

The issue of the evil eye includes all people, even those who are righteous if they do not pay attention to it, whereas envy is limited to certain people. Hence the envious person has certain characteristics by which he may be distinguished, such as the way he looks and smiles, the expression on his face, and the way he speaks. All of that points to what is in his heart. Whatever a person conceals in his heart will inevitably show on his face and through slips of the tongue, in the way he looks and smiles, and in all his movements and expressions.

By His wisdom, Allah has made man’s face a mirror which reflects the thoughts that are hidden in his mind and heart. The effects of sickness are seen in the sick man’s face, and the sorrow of one who is grieving and depressed shows on his face, and the good health of one who is sound is reflected on his face. If a person is happy and content, his hidden thoughts show on his face and through slips of the tongue. If a believer is true and sincere in his faith and humble before the Most Merciful, and reads the Qur’an frequently, that joy and light will show on his face; his nature will be humble and kind, and his speech will be polite and noble. The opposite is also true: the effects of an evildoer’s immoral actions and sin will be reflected in his face and in slips of the tongue, even if he outwardly resembles those who are righteous.

By the same token, the envier who resents the good things that people have and wishes that the blessings of Allah be taken away, is sick at heart and lacking in faith. No matter how much he tries to conceal what he feels inwardly, he will soon let out the envy that he feels.

What are the characteristics of the envier?

1 – The envier is always angry at the decrees of Allah.

2 – The envier always complains and rarely thanks Allah even if he owns the whole world.

3 – He follows up the mistakes of the one whom he envies, and tries to seek out his faults, and exposes them and exaggerates about them before others.

4 – He conceals or ignores or belittles the good qualities and distinguishing characteristics of the person whom he envies.

5 – So you will notice that the envier cannot speak in front of the one whom he envies without addressing him in a laughing, jocular manner, but deep down he is filled with hatred and resentment that is clear from the way in which he looks at him.

6 – He clearly criticizes the one whom he envies, with or without evidence.

7 – He looks for opportunities and makes the most of any chance to harm the one whom he envies in himself or his wealth.

8 – Finally, the envier is a troubled man, due to the resentment that is always festering in his heart, so depression and dullness show on his face.

Treatments Against the Evil Eye

There are many preventative measures and treatments in Islam that a person can adopt to safeguard themselves against the evil eye. The main one is the remembrance of Allah (dhikr) and the reading of the Qur’aan.

Any person engaged in these acts is less likely to be affected by the evil eye, destructive envy (hasud) and other kinds of harm from the devils of humankind and the jinn. Others forms of treatment include dua’s, invocations and Rukya:

The Prophet (pbuh) used to seek refuge with Allaah for himself by reciting Surat Al-Fatiha, Ayat Al-Kursi (surah 2:255), Surat An-Nas and Surat Al-Falaq.

Other dua’s narrated from the Prophet (pbuh) are:

  • “A’oodhu bi kalimaat Allaah al-taammaati min sharri maa khalaq

(I seek refuge in the perfect words of Allaah from the evil of that which He has created).” (Muslim, 4881)

  • A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah

(I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every bad eye) ( Bukhari, 3120).

  • “Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek

(In the name of Allaah I perform ruqya for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqya for you).” (Muslim, 4056)

The Prophet (pbuh) also instructed the use of rukya to anyone who was under the influence of the evil eye as Aisha (RA) narrated: “The Messenger of Allaah (pbuh) commanded me, or he commanded (the people) to use ruqya to deal with the evil eye.” (Bukhari, 5297).

Rukya is reciting any of the above verses and blowing on the afflicted person.

Aisha (RA) also narrated another treatment for the evil eye, “The man who cast the evil eye would be commanded to do wudoo (ablution)’, and then the man who was affected would wash himself with (the water).” (Abu Dawud, 3382 & 3282)

To prevent anyone from unintentionally casting an evil eye through praise, it is recommended to say ‘Ma sha’a Allah wa la Kuwata illa Billah’

(Whatever Allah wishes and there is no Power except with Allah).

AllhumdulilahForEverything

Washing with soap when doing Wudoo’

January 8, 2011 Leave a comment

Question:

I am a new Muslim and have a question about performing Wudu. Do you need to use soap when performing Wudu, specifically washing the face, hands (to the elbows) and feet. All of the sources I have read never say to use soap, but use the word “wash”.
Also, does changing a baby’s diaper invalidate wudu?

Answer:

Praise be to Allaah.

We would like to congratulate you and offer praise to Allaah for the blessings He has bestowed upon you by guiding you to the Straight Path. We ask Him to help us and you to be steadfast in adhering to this religion.

You do not have to use soap at all when doing wudoo’. The word “wash” which you have read in the books you refer to does not mean using soap or any other kind of cleanser.

Shaykh Ibn ‘Uthaymeen (may Allaah preserve him) said:

Washing the hands and face with soap when doing wudoo’ is not prescribed in sharee’ah. On the contrary, it is a kind of obstinate and excessive zeal. It was reported that the Prophet (peace and blessings of Allaah be upon him) said: “Those who are obstinate and excessively zealous are doomed.” He said it three times.

If there is some kind of dirt on the hands that can only be removed by using soap or some other cleanser, there is nothing wrong with using it in this case, but under ordinary circumstances, using soap when doing wudoo’ is a kind of excessive zeal and bid’ah (innovation), so it should not be used. (Fataawaa Islamiyyah, 1/223)

With regard to changing a baby’s diaper, if you mean the act of changing itself, this does not affect the validity of one’s wudoo’.

If you mean that it involves touching something that is naajis (impure, i.e. the baby’s urine and stools), this does not affect your wudoo’ either, because there is no connection between touching something naajis and the validity of one’s wudoo’. It has been reported that there is scholarly consensus on this point, as stated in the book Al-Awsat by Ibn al-Mundhir (1/203). All one has to do is wash one’s hands to get rid of any naajis material.

If you mean that it involves touching the child’s private parts, whether the child is a boy or a girl, in the case of a child under the age of two years, the rulings on ‘awrah (that which is to be covered) do not apply, as the scholars have stated, so if you touch them, this does not affect your wudoo’. And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Can one wipe over thick wool socks in Wudu?

August 6, 2010 Leave a comment

Question:
Assalamu ‘Aleikum,

Can i wipe over thick wool socks (during wudo) instead of the traditional leather socks?

Answer:

The primary requirement in the sock over which wiping is permitted in wudu is strength: it should be sturdy enough to be worn without shoes or sandals (even though this would not actually need to be done) in one’s normal daily routine. Strength is not seen as an exclusive attribute of leather; it is well possible for a sock made of material other than leather to exhibit the same quality of strength. In fact, we sometimes find leather socks that are so delicately thin that wiping over them would not be permitted.

An extension of this condition of sturdiness is that the sock should prevent the penetration of water. Therefore, where a non-leather sock is thick enough to prevent the penetration of water when it is poured over the sock, one may validly wipe over it in wudu. (Tuhfat al-Muhtaj 1:252)

What if the sock is sturdy enough to walk in, but does not quite prevent the penetration of water when poured over it? In terms of the position set out above, wiping over such a sock would not be permitted. This is the preferred view of the madhhab.

Alongside it, however, two alternative opinions exist within the madhhab:

  • In one of these, the penetration of water is to be considered, not where one pours water over the sock, but rather where one wipes over the socks with a wet hand. A number of scholars of the madhhab held this view. (Tuhfat al-Muhtaj 1:252) In terms of this view, a sock which is strong enough that one is able to walk around in it, and thick enough to prevent water from penetrating when one wipes over it, may validly be wiped on.
  • The other opinion, which is preferred by Imam al-Ghazali and his mentor Imam al-Haramayn, states that preventing the penetration of water is not required in the sock at all. (al-Wasit 1:400) Under this view, one may validly wipe over a sock strong enough to be walked around in, even if it does not prevent the penetration of water at all.

While these views do not represent the formal position of the madhhab, they may–as we are informed by the scholars of our madhhab–be practiced upon in one’s personal capacity.

And Allah (SWT) knows best.

Answered by Shaykh Taha Karaan

Source:www.shafiifiqh.com