The Greatest Verse in the Quraan

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Ubayy bin Ka’b (radi Allahu anhu) reported: “The Messenger of Allah (ﺳﻴﺪﻧﺎ ﻣﺤﻤﺪ ﺻﻠﯽ ﺍﻟﻠﻪ ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ) said: ‘Abu Mundhir! Do you know which Ayat in Allah’s Book is the greatest?‘ I said: ‘Allah and His Messenger know best.‘ He (sal Allahu alaihi wa sallam) again said: ‘Do you know which Ayat in Allah’s Book, according to you, is the greatest?‘ I (Abu Mundhir) replied: ‘It is ‘Allah la ilaha illa Huwal-Hayyul-Qayyum…” [2:255] Thereupon, he (sal Allahu alaihi wa sallam) patted me on the chest and said, ‘Rejoice by your knowledge, O Abu Mundhir!‘ (i.e, may this knowledge be a source of respect, honour and benefit to you).” [Sahih Muslim]

The reason that Ayat al-Kursi is the most excellent Ayat (verse) is that it mentions the names of Allah Most High more than any other Ayat does, thus it contains the most remembrance (dhikr) of Allah Most High. In Ayat al-Kursi, the names of Allah Most High have been mentioned seventeen times. Ayat al-Kursi mentions six attributes (sifaat) of Allah Most High, all six being mentioned in this single Ayat. The attributes mentioned are: the Divine Oneness (Wahdaniyyah) of Allah Most High, His Life (Hayah), His Knowledge (Ilm), His Kingdom (Mulk), His Divine Power (Qudrah), and His Will (Iradah).

Regarding Ayat al-Kursi and the last two Ayaat of Surah Baqarah, Shaytan said that since these three ayaat were revealed it became difficult for the devils to remain in Madina. No doubt it was because of people’s frequent recitation of these great Ayaat. Not only are these recited at bed time, but Ayat al-Kursi was recited by the Messenger of Allah (sal Allahu alaihi wa sallam) after each Fardh prayer too.

Ali ibn Abu Talib (radi Allahu anhu) narrates, “I cannot understand how a person, who is a Muslim, and owner of reason (intellect) can spend the night without reading Ayat al-Kursi. If you knew the benefits of it, then you would never discard under any condition“.

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Confessions of a “Jinn Catcher”

Holy-Quran

Aslaamu Alaykum
I used to be a catcher. I want to share my experience about catching.

I was a patient at the centre and I got possessed then I was told to do jinn catching. I did so and it went on and on – I didnt stop nor did I rest from catching. I became so frustrated, sad and angry that I thought to myself “why isnt it helping”, when they said in the first place that I should catch over and over again – “am i doing it right?” .. yes I was but once you catch you will have to catch over and over.

I used to catch alot for myself like I was told to but nothing seemed to change. I was attacked alot and I was weak and there was no progress until I was told to stop catching and I thought thats not going to help so I continued catching again. I told myself im going to stop catchimg to give it a try. And then I started giving up and loosing hope in myself and Allah (swt).

I still remember someone telling me that make solaah tul istihara and ask Allah if catching is good or bad, if I must stop catching or carry on. I just felt that catching wasnt what I thought it would be. It doesnt solve anything. Its like an open wound if you scratch it its not going to heal if you leave it to heal it will heal.

Jinn catching is the same, you catch and catch youre going to catch forever so I did research and I asked a couple of people that has experience with catching. I was told to keep my mind at all times and to do meditation. Alhamdulilaah it worked. I was myself. I only dreamt of the unseen but I wasnt attacked anymore until I was told to catch again. I become weaker and weaker and frustrated all over again. I was crying all the time then me and my spouse spoke and I was told that in order for me to become stronger I must find out again what to do about the catching and this person told me that I must make dhikr and keep my mind. I must stop catching and rely on Allah (swt). Only Allah can help me, not catching, then walaahie I felt better again Alhamdulilaah.

Shukr Allah (swt) for everything and I would like to say shukran to everyone out there who has helped me and adviced me to do the right thing. I make dua that Allah bestow all his mercy upon all and reward all in abundance. I wont forget you all in my sincere duahs.. Allah is our Lord his most powerful we should never feel alone Allah is always here and will always be. Never loose hope in the mercy of Allah. Jinn catching is not the solution and does not help but only makes it worse.

. Wa Alakum Salaam..
Apa Rafeedah Solomons

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Having Conviction that Cure is from Allah Alone

Often we find that people afflicted with calamities, sihr and constant blockages in life are so desperate that they would do almost anything to change their lives for the better. For those whom Allah have guided to ruqyah shar‘ee, Alhamdoulillaah. However we have to never forget that everything is in the hand of Allah alone.

Asking Allah alone and praying to Him is one of the most effective and successful means a person should adopt, not just when afflicted with sihr or calamities but generally… Who can give what Allah can give? Who will hear and answer in the best way? Allah says in His book in Surah an-Naml, verse 62, “Is He [not best] who responds to the desperate one when he calls upon Him and He removes the evil and makes you inheritors (of) the earth? Is there any God with Allah? Little (is) what you remember.”
أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ أَإِلَٰهٌ مَّعَ اللَّهِ قَلِيلًا مَّا تَذَكَّرُونَ

In a narration of Muslim, ‘Aaishah (RadhiyAllaahu ‘anhaa) said, ‘He asked and asked and asked.’ [Sahih Muslim]. Al-Hafiz bin Hajar said in Al-Fat-h that it was the Prophet’s (Sallallaahu ‘Alayhi wa Sallam) habit to repeat his du‘a (invocation) three times as mentioned in the narration of Ibn Numair in Sahih Muslim, where he said, ‘He asked and asked and asked’.
In the relation of Wahb in Ahmad and Sa’d he said, ‘I saw him invoke Allah.’
An-Nawawi stated that it is preferable to supplicate to Allah when an evil thing befalls man and to repeat the supplication to Allah to drive away this affliction. He also added that the story of the Prophet’s (Sallallaahu ‘Alayhi wa Sallam) in dealing with sihr demonstrates the fact that he followed the means.
First, he relied on Allah to reward him for his patience with such affliction.
Second, when he was afraid that this would affect his worship, he resorted to cure and supplication; both attitudes are manifestations of utmost perfection [Fat-h Al-Bari-10/228].

Always seek the help of Allah through patience and prayer as Allah mentions in Surah al-Baqarah, verse 153, “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” The way to victory is patience and piety (taqwa) and having firm conviction that cure lies with Allah alone. He cures when He wills and to whom He will. We must turn to Allah in sincere du‘a with hope of Him accepting our supplication, showing Allah that we are in utter need of Him, surrendering to Allah, and believing (with hope) that truly it is only He who can get us out of our state. When we understand this, Allah will open up ways to the means of cure quickly because Allah will never forsake His servant in his hour of need. Afterall, He is Al-Mujeeb (The Responsive). The Prophet (Sallallaahu ‘Alayhi wa Sallam) “Do not stop making du‘a, because nobody who makes du‘a is forsaken.” (Hakim)

If we can understand and apply this simple yet powerful act of supplication (du‘a) with firm conviction (yaqeen) that Allah alone does, we will gain so much, because the Prophet (Sallallaahu ‘Alayhi wa Sallam) said, “For whoever the door of du‘a opened, for him the doors of mercy are opened.” (Tirmidhi).

We hear people say things “I am doing ruqyah and doing my treatment, I ask and ask, I pray and pray and nothing ever comes right!”. Firstly that is a despondent and impatient remark, and Allah loves us to be patient and positive. Just as Allah is Al-Mujeeb, we must also know He is Al-Hakeem (the Most Wise). The Prophet (Sallallaahu ‘Alayhi wa Sallam) said, “The supplication of any one of you will be answered so long as he is not impatient and says, ‘I made supplication but it was not answered.’” (Al-Bukhari and Muslim)
The raaqi or means of help from Allah is exactly that. Just a means. Why only rely on a mortal man when we can directly ask Allah Himself?

Why would Allah not answer our prayers immediately? Are we sinning? If we are not, have we been standing night after night in Qiyaam-al-Layl (night vigil) begging Allah for what we want and need? If we are doing this even, then He is surely testing us to see how well we trust Him.
He may delay answering our du‘as for a number of reasons only He understands according to His infinite wisdom. And remember with every affliction or discomfort a Muslim feels, Allah is wiping his sins away, as mentioned in the hadith narrated by Abu Sa‘eed Al-Khudri and Abu Hurayrah (RadhiyAllaahu ‘anhumaa): The Prophet (Sallallaahu ‘Alayhi wa Sallam) said, “No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that”. [Sahih al-Bukhari]. And yet another hadith from Bukhari shows us that tests are a sign of Allah’s mercy- Abu Hurayrah (RadhiyAllaahu ‘anhu) narrated: the Messenger of Allah (Sallallaahu ‘Alayhi wa Sallam) said, “If Allah wants to do good to somebody, He afflicts him with trials”.

So do not despair, and always have trust (tawakkul) that Allah is the only One who will cure us and remove difficulty. Use the means of halaal cure that Allah has provided and continue asking and seeking nearness to Him. No condition remains the same and all conditions in this life, except the life in Hereafter, are temporary and subject to change according to the will of Allah, as He alone knows best.

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Beating Demotivation

Alhamdulillaah, another campaign of treating and educating people with ruqya is over, but our work continues even more-so when we reach home. For now, our tests are even greater.

Demotivation is common for many of us, even amongst raaqis when we leave each other to go back to our “lives”.
For the female, a wife and mother, there is much to be done. She has to wake the children and get them sorted for school etc, ensure they have eaten and cook for her family. Laundry needs to be done and if she has a profession, she still needs to get done for work.

It is equally tough for the man. A husband, father or head of a household, he has many responsibilities. He must make his way “back to the market place”; continue in a work environment after being in a spiritual one for many days.

In an example where people are returning from Hajj or Khurooj fee Sabeelillaah (returning from being out in the path of Allah) they are already consumed by exhaustion and discomfort and possibly sickness due to change in climate. They have to continue to meet the requirements of the day while not forgetting their duties to Allah. Demotivation is almost certain. How does one maintain the fikr (enthusiasm of being in the path of Allah) while being in a completely different environment? Sheikh Ben Halimah has a simple answer to that- Keep working and do everything to the best of your ability – in moderation.

The moment we feel demotivated and frustrated, we should while trying to continue our daily affairs, remember the principle of ihsaan (striving for excellence). “Allah loves those who practice Ihsaan.” [Surahs al-Baqarah/ 02:195; Aal Imraan/ 03:134, 148; al-Maaidah/ 05:13]. Ihsaan means striving to reach the best standards of performance in any circumstances or situations. There is much that ihsaan covers but that is entirely another discussion. We as muslims ought to be striving for excellence in all that we do, whether its in our professional lives, or being with our families. When one ponders over the meaning of ihsaan it tends to release this negative feeling of “Why must I bother doing?” or “Why should I go to work, etc?”, because we realise that in all our actions, big or small, we seek the pleasure of Allah ‘Azza wa Jall while in the path of Allah or away, when we are with family and friends or colleagues.

How do we maintain this fikr and master ihsaan while being in a different environment?

One must close the door to all was was (evil and negative promptings) from the devil and strive to maintain consistency in a’maal (good deeds) which includes dhikrullah, recitation of Qur-aan, nafl salaah, etc. Aa’isha narrated that Rasoolullaah (Sallallaahu ‘Alayhi wa Sallam) said: “The deeds most loved by Allah (are those) done regularly, even if they are little.” [Bukhari, Muslim] So be consistent, then slowly and gradually increase.

We should listen and give da’wah to the greatness of Allah. Listening only, cannot have the same effect as listening and talking and vice versa. We know the imaan of Insaan fluctuates all the time. We do not have the imaan of Anbiyaa, or the imaan of the malaa’ikah which is perpetually high and on the same level. So in order to keep fikr alive we need to constantly work on upgrading our imaan. As much as we feel it necessary to upgrade to the latest technology or transport, so too we should never be satisfied with the level of our imaan. This is the biggest factor in bringing our fikr down, as the desires of dunya stealthily creep into our hearts quicker than the blink of an eye.

Keeping busy is always good, not just as a distraction but it prevents time wastage and work actually gets done. Everyone knows the saying “An idle mind is a devil’s workshop”.

So our imaan is of primary importance, along with being consistent with our a’maal, and finally the highest level of faith- ihsaan. With these three principles in place we are sure to win the battle of demotivation and lack of will, In-shaa-Allah. May Allah ‘Azza wa Jall keep us free from negative emotions and grant us the tawfeeq to continue as Mu’mineen, always striving for Him wherever we are and in whatever condition is placed upon us. Balance is key. A balance (moderation) will prevent us from doing too much or too little. And this is subtle and has to be mastered by being steadfast in thought and action, because as aspiring Mu’mineen we have to slowly increase in striving for Allah while not usurping the rights of others.

It is a blessing indeed from Allah for the one who can live the balanced life of fulfilling the rights of Allah as well as that of man, while still striving to please one’s Lord every day. We ask Allah to make us of those beloved to Allah and use us for His Deen as He used those beloved to Him.

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4 Symptoms of Sihr

1. Blockages in life.
Blockage in life refers to no progress in any sphere of your life. So it can be personal, professional, etc. Examples are: You can’t get a job or keep your money, you can’t get married or have children, you can’t study or pass examinations, whenever people promise to help you they won’t fulfill, if you earn money you cannot get any more until it is finished, etc.
Blockages are unusual, repeated and systematic at a point it becomes predictable over the years and you can’t believe it is independent events or just bad luck, but there is an invisible force stopping your progress, and that is Sorcery: an invisible force stopping your life to go forward.

This is what Allah says: “…from the evil of those who blow on the knots” (Al-Falaq, v:4). Sorcerers attach knots and read satanic things on them to attach your life. This can attach a man’s life so he will not get a job or keep any money, it can attach a woman’s womb so she will not have any children and it can attach a student’s mind so he will not understand anything at school. This happens by the permission of Allah of course, as a test on the believers, because no one has power over anything except Allah ‘Azza wa Jall.

2. Unusual Health Problem.
Examples of this blockage is that you have repeated or continuous pains or strange diseases that doctors cannot understand. They will tell you: “We have never seen such illness, your case doesn’t much with any known disease, your case is unique”. They do examinations and don’t find anything. You say you suffer and they say you have absolutely nothing, your body is completely normal and that it is your brain making up this illness so you must go to a psychiatric and get tablets to reduce your mental activity.

Doctors and specialists might see something wrong but can’t explain why it is there. Some treatments can reduce the symptoms but they cannot solve the problem unless they cut off all the ill part of your body.

The clearest example of this is eaten sorcery. Sorcerers read satanic incantations on water, put some drops in your food or drink, and when you it, the sorcery sticks in your stomach or intestines like glue and last for a lifetime. The body feels there is something strange within and attacks it with digestive acids. It’s as if you feel something itching you and you scratch it until it becomes sour, and you continue until it bleeds and you still continue. This is how it makes acidity, diarrhea, bloating, constipation, ulcer, pills, Crohn’s disease and even cancer.
All these effects are not understood by medicine and different treatments only reduce the symptoms.

Another example is sorcery that has been walked upon (contact sihr). It causes pain and heaviness in legs, and skin problems like eczema and psoriasis and sometimes cuts in the legs that don’t heel and last for years. This often happens when sorcery is poured in front of a house or a business so each time the owner goes in and out he walks on the sorcery.
Psoriasis is a type of eczema that has absolutely no explanation in medicine and no cure. It is only due to physical contact with sorcery, mostly walking on it.

The example Qur-an mentions regarding unusual health problem: “…like the one who is shaken by Shaytaan being possessed” (al-Baqara, v:275). Epilepsy may arise as well as possession due to shayaateen.

3. Unusual Mental States.
Anger, hatred, sadness, depression, fear, phobias, unable to concentrate, forgetting a lot, doubts and confusion, hearing voices and seeing things are all symptoms of sihr, it can lead to madness.

The most common example is: “…they learnt from them how to separate a man from his wife” (al-Baqara, v: 102). A lady told me she sees blood in her dreams. I told her that means they did sorcery with her menses blood. When that is done to a woman, it changes her feelings. When her husband is far, she loves him and misses him, but as soon as he comes, she can’t bare him. If he speaks, it makes her nervous, if he touches her she can’t bare it. She said “That is exactly what is happening to me”. I said that is what Allah said: “…they learn from them how to separate a man from his wife”.

A couple is fine, when all of a sudden comes anger and hatred for no reason. Another woman told me that she has so much arguments and problems with her husband she wants to divorce. I said: “Give me just an example of something you disagree about”. She thought and thought then said: “I can’t find an example”. How can a lady have so much disagreements and disputes with her husband that she wants to divorce and she can’t say a single thing that is wrong with her husband or that they disagree about? That is sorcery acting on the mind of a person like a magnet taking you away from where you want to go, and you don’t understand why you feel that way or behave that way.

4. Nightmares.
Whatever jinn or sorcery that is with the sorcery appears naturally in your dreams. Symbols are used by sorcerers, so when sorcerers do sorcery with a lock to block or stop progress in your life, you see people chasing you and never catching you, like something permanently behind you and holding you.

When they tie knots, you see snakes like the sorcerers of Fir‘own (Pharaoh) who turned their ropes and sticks into snakes. When they put sorcery in water, they aim for your life to go like water and especially your money, as if you take water in your hands and before you can drink it’s all gone.

When sorcery is placed in a high place like a tree or mountain, they aim to make you go round and round in circles, your life always coming back to point zero. When you see yourself climbing, flying or falling, sorcery has been done to stop progress in your life and also to lift your mind over reality so you spend your time wondering, imagining, fearing, doubting and can’t have a pragmatic and constructive thinking.

When sorcery is put in a graveyard, it attracts you to death so you are exhausted all or most of the time. You wake up tired as if you didn’t sleep. You cannot enjoy life or think of the future and you see in your dreams people that are dead, or you see live people dead, or you see yourself dead or graves or funerals.

Allah says: “And to remove from you the impurity of Shaytaan” (al-Anfaal, v:11), talking about the battle of Badr where many Sahaabah (radiyAllaahu ‘anhum) had wet dreams and janaabah, so Allah informed them that those dreams were due to Shaytaan wanting them to have janaabah for the battle, but Allah sent a rain to purify them. So also unusual sexual dreams can be due to Shayaateen.

These four symptoms draw a clear boundary between the normal problems of life and those due to sorcery, jinns and/or evil eye (‘ayn or nazar). The common point between these 4 symptoms is that they are abnormal, unexplainable in normal life and cannot be solved with normal means.

The advantage of this diagnosis by symptoms is multiple. It is logical and anyone can understand it and do it. It is based on Qur-an; it does not need any secret or mysterious procedure or help of jinns or anything doubtful.

Sheikh Ben Halimah

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Denying the Existence of Jinn

The word Jinn comes from an Arabic root meaning “hidden from sight”. Jinn are intelligent living beings who have been exposed to divine revelation containing both commands and prohibitions, and are thereby eligible for either a reward or punishment in the next life.

To deny the existence of Jinn is an act of Kufr, apostasy, for it is denial of what is confirmed by the Qur-aan and the Sunnah. Belief in their existence is part of belief in the Unseen. Though we cannot see them, we believe in their existence through the truth conveyed to us; Allah says, “Lo! He [Jinni] seeth you, he and his tribe, from whence ye see him not…” [Surah al-A’raaf/07, v:27]

Allah has provided the basis for understanding this issue by mentioning in the Qur-aan numerous statements addressed to the inhabitants of both worlds. For example, Allah says: “O assembly of Jinn and man, have messengers from among you not come to you, explained Our signs and warned you about meeting this Day of yours? They say, ‘We bear witness on ourselves.’ [Surah al-An’aam/06, v:130]

Denying possession of human bodies is denial of Shar‘i evidence. Those who deny the Jinn existence do not have evidence to support their denial. They merely have a lack of knowledge because the beliefs and experimental knowledge of their profession contain nothing which confirms the Jinn’s existence. Such is the case of a medical doctor who looks after the health of the body by treating the physical symptoms of its sicknesses from the point of view of changes in its physical make-up, without considering what may happen to the body from a spiritual point of view or what may happen to the body as a result of the effect of the Jinn, on it.

The Jinn most certainly do have an effect on humans according to the Prophet’s (Sallallaahu ‘Alayhi wa Sallam) clear statement in the following authentic narration, “Verily Satan flows in the blood stream of Adam’s descendents.” For, in the blood is the ether known to doctors as the ‘animal soul’ which is emitted by the heart and which moves throughout the body giving it life.

The fact that Prophet Muhammad (Sallallaahu ‘Alayhi wa Sallam) was sent to both mankind and the Jinn can also be seen in the Qur-aan, wherein Allah has mentioned that a group of the Jinn heard the Qur-aan and believed in it. Allah addressed the Prophet (Sallallaahu ‘Alayhi wa Sallam) saying: “Behold We turned to you a company of Jinns listening to the Qur-aan. When they came they said, ‘Listen in silence!’ When the reading was finished, they returned to their people to warn [them of their error]. They said, ‘O our people we have heard a book revealed after Moses, confirming what came before it and guiding to the truth and the straight path. O our people, respond to one who invites you to Allah and believe in him. He will forgive your faults and save you from a grievous penalty.’ Whoever does not respond to Allah’s missionary can not frustrate [Allah’s plan] on earth nor will he have any allies besides Allah. Such are in manifest error)”. [Surah al-Ahqaaf/46, v:29-32]

“Say, ‘It has been revealed to me that a group of Jinns listened and said, ‘Verily, we have heard an amazing recital. It guides to the right, we believe in it and we will not associate anyone or anything with our Lord. Exalted is our Lord’s majesty. He has taken neither a wife nor a son. There were among us some fools who lied about Allah. But we believe that no man or Jinn should lie about Allah’”.
[Surah Jinn/72, v:1-5]

The Prophet (Sallallaahu ‘Alayhi wa Sallam) was commanded to acquaint mankind with the world of the Jinn and to inform man that he was sent to both man and Jinn as a guide to what is required of them with respect to belief in Allah, His Prophets, the Last Day, and obedience to the Prophets. The command was also to prohibit Shirk (ascribing partners to Allah) with the Jinn or others, as Allah says:
“True, there were some among men who sought refuge in some among the Jinn, but they [the Jinn] only increased their fears”. [Surah Jinn/72, v:6]

Whenever a man of that time would enter a valley -and valleys are where Jinns were thought to reside, as they frequent valleys more than high ground – the man would say, “I seek refuge with the supreme master of this valley from its foolish inhabitants.” When the Jinns found men seeking refuge in them, they would terrorize humans and attack them with even more ferocity. Men would bring with them amulets and talismans (taaweez) using the name of the Jinn and their rulers and they would swear by the names of those among the Jinn and their rulers whom they held in high esteem. This resulted in man’s elevation and honour of the Jinns over themselves.

Consequently, the Jinn would often fulfil some human requests -especially since they knew that man is more noble and honourable than they are. If a man subordinates himself to them and seeks refuge in them, he becomes similar to an important person who ignorantly seeks help from an insignificant nobody in fulfilling his needs.

The point is that Allah has stated that Muhammad (Sallallaahu ‘Alayhi wa Sallam) was sent to both worlds and the Jinn heard his recital of the Qur-aan and returned to their people and informed them. These facts are agreed upon by all Muslims. Most of the Sahaabah (RadiyAllaahu ‘annum) and their students and the majority of later scholars also held that the Jinn came back to the Prophet (Sallallaahu ‘Alayhi wa Sallam), that he read more Qur-aan to them and that they took an oath of allegiance with him.
They also believed that the Jinn asked the Prophet (Sallallaahu ‘Alayhi wa Sallam) to specify some food for them and their animals and he said to them: “You may have every bone on which Allah’s name has been mentioned as it will become covered with more than enough meat, and for your animals you may have animal droppings as feed.” The Prophet (Sallallaahu ‘Alayhi wa Sallam) also said, “Do not clean yourselves with both of them (bones and dung) for verily they are provisions for your brothers among the Jinn.” This report is authentically reported in Saheeh Muslim and other books of hadeeth from the Sahaabi, ‘Abdullah Jbn Mas‘ood (RadiyAllaahu ‘anhu).

Jinn have been exposed to divine revelation containing both commands and prohibitions, and since Rasoolullaah (Sallallaahu ‘Alayhi wa Sallam) was also sent to them, it is therefore obligatory for Muslims to treat them as they would treat another human being with regard to commanding the good and prohibiting the evil. The Jinn should be invited to submit to Allah just as Allah ordained that His Messenger invite mankind to submit, and as the Prophet (Sallallaahu ‘Alayhi wa Sallam) invited them. Muslims should also admonish and treat the Jinn in the same way that they would treat humans who break the laws of God. That is, they should repel the tyranny of the Jinn by employing the same methods which repel the tyranny of men.

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10 Ways to know if you have Sihr

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 aamil/raaqi and the presence of Jinn has been confirmed, one should NOT start self suspecting.

by Muallimah Sauda from Madrassah Ummul Hasanaat

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Jinn in the houses

Since jinn have the ability of shape-shifting, they can take on various forms. Animals, mythical creatures, human beings, and what ever you can imagine- are all forms they can take. Sounds like a movie? Seriously there is proof in the time of Rasoolullaah (Sallalaahu ‘Alayhi wa Sallam) that this is true.

Jinn can take the forms of snakes and appear in front of humans. It is for this reason that the Prophet (Sallallaahu ‘Alayhi wa Sallam) has forbidden the killing of the snakes found in the houses, out of fear that they may be jinn that have embraced Islam. It is recorded in Sahih Muslim on the authority of Abu Saeed al-Khudri (RadiyAllaahu ‘anhu) that the Prophet (Sallallaahu ‘Alayhi wa Sallam) said, “A group of jinn in Madeenah have embraced Islam. So he who sees anyone of them, should warn it three times. And if it appears after that it should be killed, for it must be a devil (evil jinn).”

One of the Companions of the Prophet (Sallallahu ‘Alayhi wa Sallam) killed one of the snakes in the house and this led to his death. Muslim has recorded it in his Sahih that Abu al-Saib (RadiyAllaahu ‘anhu) went to Abu Saeed’s (RadiyAllahu ‘anhu) house and found him praying. Abu al-Saib was waiting for him to finish his prayer when he heard some rumbling in the bundles of wood which were lying in the corner of the house. He looked and he found it was a snake. He was about to kill it when Abu Sa’eed (RadiyAllaahu ‘anhu) gestured to him to sit down. After the prayer, Abu Sa’eed (RadiyAllaahu ‘anhu) pointed to a room and he said, “Do you see this room? “Yes,” answered al-Saib (RadiyAllahu ‘anhu).

Abu Sa’eed (RadiyAllaahu ‘anhu) said, “There was once a man who was a newly-wed and we went to participate with Nabi (Sallallahu ‘Alayhi wa Sallam) in the Battle of the Trench. He used to ask the Prophet’s permission to go to his wife and the Prophet (Sallallaahu ‘Alayhi wa Sallam) cautioned him to take along his weapons for he feared [an attack from behind by] the tribe Quraidha. The man took his weapons and when he returned to his family he found his wife standing between the doors of the apartment. He was enraged from jealousy and took a stab at her with his spear. She told him to keep his spear away and to enter the house to see what had made her go outside. He entered and found a big snake on the bed. He struck it with his spear and pierced it. He was bent upon taking it outside, but the snake had enough strength to bite him. No one knows who died first from that incident, the snake or the man. The people made mention of this incident to Nabi (Sallallahu ‘Alayhi wa Sallam) asking him to ask Allah to bring that man back to life. Instead, the Prophet (Sallallahu ‘Alayhi wa Sallam) said, “Ask forgiveness for our companion. Prophet(Sallallahu ‘Alayhi wa Sallam) said, ‘Verily in Madeenah there are Jinns who have accepted Islam, so if you see any of them, ask them to leave over a period of three days, but if one appears after that, kill it for verily it is a devil.’ In another narration collected by Muslim; the Prophet(Sallallahu ‘Alayhi wa Sallam) is reported to have said, ‘Verily these houses have snakes, so if you see any of them, ask it to leave three times. If it leaves, fine, otherwise kill it for surely it is a disbeliever.’ Then he said, ‘Go and bury your comrade.’ “
This was due to the fact that killing a jinn without just cause is as forbidden as killing a human without just cause. Aggression is forbidden in all cases. It is not allowable to oppress anyone, even a disbeliever. ln this regard the Almighty has said: Do not Jet your dislike for a people cause you to be unjust. Be just, for it is closer to being God-fearing …) (Surah Maa-idah/05, v:8)

Since house-snakes could be Jinns, they are warned to leave three times. If they are in fact Jinn and they do not leave, they may be killed , and if they are snakes they may be killed likewise. Jinn who continue to scare humans by exposing themselves in snake form may be repelled by whatever will prevent them from doing further harm, even if it means killing them. However, killing them without just cause is not allowable in Islam. [Ibn Tayyimah’s Essay on Jinn translated by Bilal Phillips]
Important notes
1. This regulation concerning the prohibition of killing such animals is with respect to snakes only and not with respect to all animals.
2. The regulation does not extend to every snake but only to those that are found in the house. Those that are found outside of the houses may be killed.
3. If one sees a snake in the house then he should warn it, in other words, order it to leave, by saying something similar to, “I adjure you by Allah to leave this house and take your evil away from us, if you do not do so we shall kill you.” If you see it after three days, you should kill it.
4. The reason that it is to be killed only after three days is a precautionary step in order to ensure that one does not kill a jinn that had become Muslim. If he was such a jinn, he would leave the house. If he does not leave, then he deserves to be killed, as it is, in that case, a rebellious non-believing jinn that deserves to be killed due to the harm that it brings to the inhabitants of the house.
5. There is one type of snake that is found in the house which we have been given special permission to kill without first requesting it to leave. In Sahih-al-Bukhari it is recorded from Abu Lubaba that the Prophet (Sallallahu ‘Alayhi wa Sallam) said, “Do not kill the jinn, except every one with two streaks on the back, for they cause miscarriages and take away the eyesight. Therefore, kill them.”
[Muhammad al-Ashqar]
And Allaah knows best.

by Muallimah Sauda – Ummul Hasanaat

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The world in darkness and evil

THE WORLD IN DARKNESS…
In the fiery world of trials and tribulations, darkness is a dominant force in the existence of many beings and communities. The force which truly distinguishes us from fellow human beings alike is the constituent of faith also termed as Imaan; believing in Allah alone and importantly; not ascribing any partner to Allah Azzawajal and neither attributing qualities of Allah Azzawajal to beings who are His creation; irrespective of their piety, nobility or ancestry. The moment we ascribe partners to Allah Azzawajal, we are no more people of Islamic Faith or Mumineen. This is a rather grave situation as Allah Azzawajal forgives all sins besides those that are classified as Shirk by the righteous scholars or anything of the like.

THE FORCE OF SHIRK…
Today, the force of Shirk tries to squeeze out the lives of many people. They become victims of suffering in their emotional, physical, social, financial and intellectual life. They become restless to the fantasies of beings that we cannot see, out of fear. My dear brother and sister: know well that Allah Azzawajal has kept humankind His Vicegerents on this earth, meaning: we are the most superior form of creation. The egos of Shayateen and Jinn thrive when we express fear to them and yet Allah Azzawajal has made us intellectually superior to them! Physically, they may have the upper hand but that will never make them superior to us in the sight of Allah Azzawajal. There are two physical and two spiritual weapons to combat these evil Jinn, their sorcery which they carry to and from sorcerers to harm people and cause turbulent wave patterns in their lives, as well to prevent them from entering one’s being.

By: Muhammed Bin Allie Sheik

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2 Physical and Spiritual Weapons

The two physical are:

1.Lifestyle adjustments: towards the obedience of Allah Azzawajal and shunning of sins especially Shirk as well as adopting the company of those people involved in Shirk.
2. Eating Halaal and Tayyib (pure) food: As much as KFC or Chicken Licken may be tempting, nothing beats the delicious warm plate of food which is filled with the warmth and love of a wife for her husband or mother for her children and garnished with absolutely Halaal ingredients. This is a great preventative measure for Sihar (sorcery) intake to be minimized. Included in this, is eating regularly at take-aways or areas where the source of the food is either Haraam, doubtful or handled by people who are not conscience about Halaal or Haraam.

The two spiritual are:

1. Recitation of Qur’aan in abundance: through different cases of Ruqya, we can say for certain that the benefits of Qur’aan are not merely for attaining reward in the Hereafter. They are truly effective in this world and against combatting Sihar or the drastic effects thereof. Shayateen or Evil Jinn get repelled very easily and “burn” when Qur’aan is recited on them with the intention of destroying them. Yes, you read right! Destroying them if they are worthy due to being agents of Shirk and Sihar. Recitation of Qur’aan constantly protects oneself and nurtures the heart with Allah Azzawajal’s love. It paves a way for an opening to the heart filled with light and protection.

2.Conviction and Sincerity: the good intentions and deeds of a person is exemplified with sincerity and the intention of a person is exemplified with conviction. We intend to rid our lives of falsehood caused by Sihar through Shirk and we must have conviction that Allah Azzawajal will make it a reality. We do good deeds with sincerity and we must be convinced that Allah Azzawajal will reward us for the,.

The above 4 weapons are highly useful in combatting Sihar stimulated through Shirk. You do not need to be visiting the Raaqis for regular “check-ups.” Allah Azzawajal has provided the weapons for you to protect yourself. You should harness these weapons and thank Allah Azzawajal for them.

There may be times where sometimes it is necessary to seek treatment for Sihar (sorcery) through Shirk (ascribing partners with Allah Azzawajal) and hence Islam has provided a solution just like any other matter of our existence. The solution is the Islamic Science of Ruqya.

By: Muhammed Bin Allie Sheik

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The need for Ruqya in South Africa

Alhamdulillah, Allah Azzawajal has blessed the South African community with diversity in culture and tradition which influences people’s backgrounds and the way they practice Islam; to an extent. However, the principles of Islam supersede all cultural boundaries and traditions. Islam is the uniting factor between Muslims. Diversity within the Muslim population may at times present a possible threat due to relations shared between associates, colleagues, family and friends that are Non-Muslim and live their lives in Shirk. More importantly, diversity in culture may lend to the notion of witchcraft and sorcery (Sihar) being permissible in certain cultures and religions. However, Islam has totally prohibited such a culture. In fact, Sihar through Shirk is severely detestable in the sight of Allah Azzawajal as it is the single major sin which Allah Azzawajal never forgives.

In South Africa, we find many people that utilize sorcery out of cowardice. They cannot confront people amidst conflict; they bottle in their frustration and they turn to Sihar and Jinn to aid them in bringing harm to fellow human beings. Sorcerers (Saahir) offer sacrifices to Evil Jinn or Shayateen or worship them in exchange for things to materialize in favor of the sorcerer and in turn; the person who utilizes the sorcerer to do his wicked actions. This vicious cycle continues and affects innocent Muslim families and communities. Marriages break up, relationships sour, financial turbulence is the norm and emotional instability creams the cake of negativity and depression in a person’s life. People become desperate and resort to measures which further worsen their problems.

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Du‘as for Protection

by: Muallimah Sa’uda Ismail taken from Madrasah Ummul Hasanaat.
There are numerous du‘as from hadeeth. Below are a few:

1. Kalimah Tawheed
Recite after Fajr, “Laa ilaa ha illAllaah wahdahoo laa shareeka lahoo, lahul mulku, wa lahul hamdu, wa hula ‘alaa kulli shay-inn qadeer” 100 times.

Translation: There is none worthy of worship besides Allah who is alone. He has no partner. For him is the Kingdom, and for Him is all praise. He gives life and causes death. In His hand is all good. And He has power over everything.

Rasoolullaah (SallAllaahu ‘Alayhi wa Sallam) said “Whosoever says ‘Laa ilaa ha illAllaah wahdahoo law shareeka lahoo, lahul mulku, wa lahul hamdu, wa hula ‘alaa kulli shay-inn qadeer’ 100 times a day, will have the reward equal to the freeing of 10 slaves, will have 10 good deeds added to and 10 bad deeds erased from his register, and he will be protected by this supplication from Shaytaan throughout the day until the evening. No one is better than he who says this supplication except a man who says more”. [Saheeh Bukhari (Fat-hul Baari 6/338) and Saheeh Muslim (an-Nawawi 17/17)].

2. Recite in the morning and in the evening, 
A‘oodhu bi kalimaatillaah-it-taammaati min sharri ma khalaq


Translation: I seek refuge in the Perfect Words of Allah from the evil of what He has created.
[Saheeh Muslim (an-Nawawi 17/32)].

3. Say in the morning and in the evening (thrice): A‘oodhu bi kalimaat-illaah-it-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynil laammah

Translation: I seek refuge in the perfect words of Allah from every devil and poisonous reptile, and from every envious evil eye.

It was narrated that Ibn ‘Abbas (RadiyAllaahu ‘anhu) said: The Prophet (SallAllaahu ‘Alayhi wa Sallam) used to seek protection for Sayyidunaa al-Hasan and al- Husayn: “A‘oodhu bi kalimat-Allah il-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah”. And he would say: “Your father (Ibraheem Alayhis-Salaam) used to seek protection by means of them (these words) for Ismaa‘eel and Ishaaq.” [Sahih Bukhari, Kitab al Anbiya, 4/179].


4. Say, A‘oodhu bi kalimaat-illah il-taammati min ghada-bihee wa ‘iqabihee wa min sharri ‘ibadihee wa min hamazaat-is-shayaateen wa ay-yahduroon three times.

Translation: I take refuge in the perfect words of Allah from His anger and punishment, and from the evil of His servants, and from the madness and appearance of devils.

It was narrated from al-Walid ibnul-Walid (RadiyAllaahu ‘anhu) that he said: “O Messenger of Allah, I feel lonely.” He said: “When you go to bed, say: A‘oodhu bi kalimaat-illah il-taammati min ghada-bihee wa ‘iqabihee wa min sharri ‘ibadihee wa min hamazaat-is-shayaateen wa ay-yahduroon (I seek refuge in the perfect words of Allah from His wrath and punishment, and from the evil of His slaves, and from the whispers of the devils and from their being present), then they (the devils) will not harm you or come near you.” [Ibn Al-Sunni: Ma Yaqul Idhaa Akhadha Madja’ahu, p. 201, no. 705].

5. Say Bismillaahil ladhee laa yadurru ma‘asmihee shay-unn fil-ardi wa-laa fis-samaa’i wa huwas-Samee‘ul-‘Aleem three times in the morning and three times in the evening. [Tirmidhi: 5/133].

Translation: In the Name of Allah, with Whose Name nothing on the earth or in the heaven can cause harm, and He is the All-Hearing, the All-Knowing.

6. Read Hasbiyallaahu Laa ilaaha illaa Huwa ‘alayhi tawakkaltu wa Huwa Rabbul-‘arsh-il ‘Azeem seven times morning & evening.

Translation: Allah is Sufficient for me, none has the right to be worshipped except Him, upon Him I rely and He is Lord of the exalted throne.

7. A‘oodhu bikalimaatil-laahit-taammaatil-latee Laa yujaawizu hunna barrun Wa Laa Faajiroenn min sharri maa khalaq, wa bara-a wa dhara’a, wa min sharri maa yanzilu minas-Samaa-i wa min sharri maa ya’ruju feehaa, wa min sharri maa dhara’a fiel Ardi wa min sharri maa yakhruju minhaa, wa min sharri fitanil-layli wan-nahaar, wa min sharri kulli taariqin illaa taariqan yaţruqu bikhayrin Yaa Rahmaan.

Translation: I take refuge within Allah’s perfect words which no righteous or unrighteous person can transgress, from all the evil that He has created, made and originated. (I take refuge) from the evil that descends from the sky and the evil that rises up to it. (I take refuge) from the evil that is spread on Earth and the evil that springs from her, and I take refuge from the evil of the tribulations of night and day, and the evil of one who visits at night except the one who brings good, O Merciful

8. A‘oodhu billaahi mina-shaytaani rajeemi min nafkhihee wa nafthihee wa hamzihee

Translation: I seek refuge with Allah from the Satan’s arrogance, poetry, epilepsy and lunacy.

Jubayr Ibn Mut’im (RadiyAllaahu ‘anhu) reported: “I saw the Prophet (SallAllaahu ‘Alayhi wa Sallam) say: (Allahu akbaru kabeeraa, walhamdu lillaahi katheeraa, wa subhanallaahi bukrataw-wa aseelaa)
 three times
 ‘A‘oodhu billaahi mina-shaytaani rajeemi min nafkhihee wa nafthihee wa hamzihee 
(Allah (‘Azza wa Jalla) is the Greatest, much Praise be to Allah if, and Glory be to Allah if in the morning and in the evening. I seek refuge with Allah (‘Azza wa Jalla) from the Satan’s arrogance, poetry, epilepsy and lunacy.) [Abu Dawud (1/203); classed by Al-Albani as authentic].

9. Aayat Kursiyy (Verse of the Throne)
Allahu laa ilaaha illa Huwa-l-Hayyul-Qayyoom La ta’khudhuhoo sinatuw wa la nawm, lahoo maa fis-samaawaati wa maa fil-‘ard. Man dhal-ladhee yashfa‘u ‘indahu illaa bi-idhnihee. Ya’lamu ma bayna aydeehim wa maa khalfahum, wa laa yuheetoona bi shay-im-min ‘ilmihee illaa bimaa shaa-a. Wasi‘a kursiyyuhus-samaawaati wal ard, wa laa ya-ooduhu hif-dhuhumaa Wa Huwal ‘Aliyyul-Adheem.

Translation: Allah, there is no one but He, the Ever Living, the One Who Sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Thrown extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

Make Wudhu before going to bed, recite Aayat Kursiyy until you fall asleep. It is confirmed that Shaytaan told Abu Hurayrah (RA): “Whosoever recites Ayatul Kursiyy before going to bed, he will be guarded by Allah and no Shaytaan will approach him throughout the night.” The Prophet (Peace and Blessing upon Him) confirmed the Satan’s statement and told Abu Hurayrah “Satan told you the truth, but he is a liar.” [Saheeh al-Bukhari (Fath Al-Bari: 6/338) and Muslim (An-Nawawi: 17/17)].

10. Aamanr-Rasool
Aamanar-rasoolu bimaa unzila ilayhi mir-rabbihee wal-mu’minoon
. Kullun aamana billaahi wa mala-ikatihee wa kutubihee wa rusulihee. 
Laa nufarriqu bayna ahadim-mir-rusulih. 
Wa qawloo sami’naa wa ata’naa ghuf-rawnaka rabbanaa wa ilaykal maseer. Laa yukallifullaahu nafsann illaa wus‘ahaa. 
Lahaa maa kasabat wa ‘alayha maktasabat. 
Rabbanaa laa tu-aakhidhnaa in-nasinaa ow akhta’naa. Rabbanaa wa laa tahmil ‘alaynaa isrann kamaa 
hamaltahoo ‘alal-ladheena min qablina
a. Rabbanaa wa laa tuham-milnaa ma laa tawqata lanaa bih. 
Wa’fu ‘annaa, waghfir lanaa, warhamnaa. 
Anta mawlaanaa, fansurnaa ‘alal-qawmil kaafireen.

Translation: The Messenger (Muhammad SallAllaahu ‘Alayhi wa Sallam) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers” and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).” (285) Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector, etc.) and give us victory over the disbelieving people.”

It was narrated that Abu Mas’ood al-Ansari (RadiyAllaahu ‘anhu) said: “The Messenger of Allah (Muhammad SallAllaahu ‘Alayhi wa Sallam) said: ‘Whoever recites the last two verses of Surat al-Baqarah at night, that will suffice him.’” (Saheeh al-Bukhaari, Muslim)

11. Surah Ikhlaas
Qul huwal-laahu ahad. Allaahus-Samad. Lam yalid wa lam yoolad. Wa lam yakul-lahoo kufuwwann Ahad.


Translation: Say: He is Allah (the) One. The Self-Sufficient Master, Whom all creatures need, He begets not nor was He begotten, and there is none co-equal to Him.

12. Surah Falaq
Qul a‘oodhu birabbil-falaq. Min Sharri maa khalaq. Wa min sharri ghawsiqinn idhaa waqab. Wa min sharri-n-Naffaathaati fi-l ‘uqad. Wa min sharri haasidienn idhaa hasad.

Translation: 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, and from the evil of those who practice witchcraft when they blow in the knots, and from the evil of the envier when he envies.

13. Surah Naas
Qul a‘oodhu birabbin-Naas. Malikin-Naas. Ilaahin-Naas. Min sharril-was-waasil-Khannaas. Al-Ladhee yuwaswisu fee sudoorin-Naas. Minal-Jinnati Wan-Naas.

Translation: Say: I seek refuge with (Allah) the Lord of mankind, the King of mankind , the God of mankind , from the evil of the whisperer who withdraws, who whispers in the breasts of mankind, of jinns and men.

It was narrated that Abu Sa’eed al-Khudriyy (RadiyAllaahu ‘anhu) said: “The Messenger of Allah (Muhammad SallAllaahu ‘Alayhi wa Sallam) used to seek refuge with Allah from the jinn and from the evil eye until the Mu‘awwidhatayn were revealed, and when they were revealed he started to recite them and not anything else”. [Tirmidhi, Nasaa-i, Ibn Maajah].

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Can humans marry Jinn?

by: Muallimah Sa’uda Ismail (taken from Madrasah Ummul Hasanaat)

I have heard many stories of Jinn marrying humans or falling in love with humans. Is it true and is marriage allowed to jinn? As-Suyooti (rahimahullah) mentioned many such reports from the early generations and scholars pointing to the existence of marriages between humans and jinn. Ibn Taimiyah (rahimahullah) said: “Humans and jinn have married and have had children, this has happened often and is well-known.” Assuming it is possible, many of the scholars showed a dislike for such a marriage. Allah knows best.

Many people say that they have seen offspring from the union of a human and jinn but that is extremely rare. In my experience of witnessing a woman go through what was supposed to be a jinn pregnancy, all that happened was that her abdomen grew large for many many months, which means over 9 months. The woman went for scans and was told that there was nothing there yet she continued to feel and see movement as a foetus does. A raaqi (one who treats people afflicted with sihr) later confirmed that it was sihr and the foetus of a jinn inside her but that the foetus would only cause her harm and could never be born. So majority of ‘Ulama are of the opinion that there would be no offspring if a human and a jinn were to marry each other. Although this story is true, we do not form our our beliefs on stories even though they may be true. It is really difficult to know how authentic stories are because human and jinn are two different species and also jinn are shape-shifters. How would you know if a female human actually married a male jinn or visa versa? Since a male jinn can take the form of a female human or anything for that matter. So, this is a sensitive issue.



According to Mughni Al-Muhtaj by Al-Khateeb Asherbini, a Shafi’ee scholar, there are two kinds of prohibitions to marriage: perpetual and non-perpetual.

Of the perpetual prohibitions is marriage between humans and jinn; it is not lawful for a member of human kind to marry a jinn. Allah ‘Azza wa Jall says: “O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you” [Surah 04, an-Nisaa’v:1]. 

He Almighty also says: “It is He Who created you from a single person, and made his mate of like nature.” [Surah 07, al-A’raaf, v:189].

In these verses, mate and mates refer to spouses from the same kind, i.e., humankind.


An unauthentic hadith was reported on the authority of Ibn Abi Ad-Dunya to the effect that it is forbidden to marry the jinn. 



According to Radd Al-Muhtaar ‘ala Ad-Dur Al-Mukhtar by the classical Hanafi jurist Ibn ‘Aabideen (rahimahullah), the fuqahaa (jurists) define marriage as “a contract that makes it lawful for a man to make love to a woman without there being a lawful prohibition to this marriage.” A lawful prohibition here refers to marriage to another man or to a hermaphrodite, a polytheist woman, a closely related woman, or a female jinn.

Ibn ‘Aabideen (rahimahullah) states:
“…This concept [of human-Jinn inter-marriage] is a possibility, because their (Jinn) taking various forms [including the human form] is proven by many Hadiths and incidents. This is why it is reported from the Messenger of Allah (Sallallahu ‘Alayhi wa Sallam) that he forbade the killing of certain snakes [since it may be a Jinn in the form of a snake]…” (Radd al-Muhtar ala al-Durr al-Mukhtar 3/5) Shape-shifting in other words as we said earlier on.

Muhammad bin Adam from Darul Iftaa, Leicester, UK says:
“

Contemplating the verses ”Marry women of your choice” [Surah an-Nisaa, v:03] and “And Allah has made wives for you from among yourselves” [Surah an-Nahl, v:72], one can realise that it is only women of human kind that are lawful for men to marry. In addition, a jinn male may take the form of a female and vise versa. 

Also according to Al-Ashbah, a book on juristic rules by Ibn Nujaym, marriage between a human and jinn is not lawful, for they are of different worlds. 

It was said that al-Hasan al-Basri (rahimahullah) was of the opinion that such a marriage is lawful so long as there are witnesses to it. But it was also reported that he did not believe it is lawful. 

Any way, the more correct opinion to follow in this regard is that it is not lawful for a human being to marry a jinni, for they are of different worlds.

From the Shafi’i School, Imam Khatib al-Shirbini (may Allah have mercy on him) states in his Mughni al-Muhtaj:
“Prohibited (i.e. invalid) marriages are of two types: 1) Eternal, and 2) temporary. Of the eternally prohibited marriages is that which takes place between different species. As such, it is not permitted for a male member of the human kind to marry a female Jinni [and vice versa]… Allah Most High says: “He (Allah) is the One who has created you from a single soul, and out of him created his wife, so that he may find comfort in her.” (Surah al-A’raf V 189) and: “O people, fear your Lord who created you from a single soul, and from it created its match, and spread many men and women from the two.” (Surah al-Nisa, V 1) (See: Mughni al-Muhtaj, 3/232)”

Scholars such as al-Hasan Qataada, al-Hukum and Ishaaq were known to have shown a dislike for it. Imaam Maalik could not find any text that would prohibit it but he himself did not like for it to occur and he gave! Imaam Maalik said “I hate that it would be the case that we would find a woman who is pregnant and we ask her, ʻWho is your husbandʼ and she replies ʻOne of the jinn.ʼ Much evil would be the result of that.”
Sulaiman al Ashqar mentions in his book,

A group of people are of the opinion that it is not permitted to marry from the jinn. From the blessings of Allah is that He created for mankind spouses of their own species.

Allah says in the Qur-aan: “And of His signs is this: He created for you mates from yourselves that you might find rest in them, and He ordained between you love and mercy” [Surah ar-Room, v:21].

If it could occur, it would not be possible to have that companionship and love between the spouses due to their different species. The goal and wisdom of marriage would not be attainable since the tranquillity and love mentioned by Allah in the Qur-aan would be impossible. In any case, although people claim that such marriages occur and have occurred in the past, if such does occur, it is rare and strange. Furthermore, the one who performs it must seek the Islamic ruling concerning it. It could be the case that the one who does it is, in a sense, overpowered and has no way to escape that situation.

I second the words of Shaykh Muhammad bin Adam from Darul Iftaa, Leicester, UK..
“In conclusion, human-jinn inter-marriages are possible, but extremely rare. However, they are not permitted according to most early Muslims and classical scholars due to human and Jinns being different species and having different origins – something that would result in the marriage being void of the companionship, comfort, love and mercy mentioned by the Qur-aan, and as such, the wisdom behind marriage would be lost”.
And Allah knows best.

by: Muallimah Sa’uda Ismail (taken from Madrasah Ummul Hasanaat)

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The 7 Spiritual Advices

1. Always show respect to those that are your senior and have mercy to those that are your junior.
2. Make Allah Azzawajal your “bestest” of friends by speaking to Him in your thought processes which makes you live your entire day in Duaa and is a Zikar (rememberance) of Allah Azzawajal.
3. Make certain your Salaah is never made Qadhaa and performed in the Masjid for the menfolk where necessary.
4. Treasure and honour your parents; their care and support will always be for you and not against you. They are human and may make mistakes but what they’ve given you over your many years is the ocean compared to their mistakes which is a pin drop that is insignificant.
5. If you cannot increase the girth of mountains or the span of the earth, do not stamp on this earth with your nose to the sky!
6. Follow the Sunnah (Prophetic teachings) in ALL aspects of your life and recite Bismillah before you do ANYTHING:
7. Never back down when days are dim, lift up your head towards the sky and exclaim: “Oh Rabb! Be mine and be of my assistance.” That tear that trickles down your cheek is the gateway of Allah’s mercy enshrouding you. Be positive, remain positive and march with spiritual confidence towards good, with the creator at your side.

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The truth about Taweez [video]

Please be advised that this video is to educate those in doubt about taweez and if they can actually help solve your problems. It is clearly stated in the Quran that ask only from Allah. The glorious Qur’an is the word of Allah. Read it. Recite it. Understand it. Tying it into a little amulet and wearing it on your body isn’t going to do anything. To add further to this, none of these so-called ‘peers’ are advising that ayats of the Qur’an cannot be worn in the bathroom, when engaging in certain acts, when not in a form of purity/wudhu.. Rely not on any amulet or taweez given by a magician to solve your problem, ask directly from Allah and gain knowledge on which ayats contain shi’fah for which illness. Read/recite these as much as you can and remember Allah in your heart.

If still in doubt or if you have anything in your possession which you are not sure about, please bring it down to the Minara Foundation and we will be happy to check it for you in sha Allah and advise you to the best of our knowledge. May Allah protect us all from such evils and guide us towards the righteous path. Ameen.

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Recognising a magician

Distinctive Features of A Sahir’s (magician’s) Work
If you find one of these following charcteristics in a person who treats people suffering from sihr or other relate illnesses, then this person is surely a sahir (magician).
1.) He asks the patient his and his mother’s names.
2.) He takes a sweaty garment from the patient (a piece of cloth, hat ect..)
3.) He sometimes asks for an animal, with certain specifications, in order to slaughter it without saying the name of Allah. He may use the sacrificial blood to stain some painful areas of the patient, or throw the carcass in on a ruined site.
4.) He writes incantations.
5.) He recites unclear incantations
6.) He gives the patient a hijab (incantation written on a piece of paper), which contains squares within which letters or figures are written.
7.) He instructs the patient to isolate himself/herself in a dark room and to not talk to people for a certain period of time.
8.) He sometimes instructs the patient to not touch water for a certain period of time, usually forty days. This indicates the this particular jinn working for the sahir is Christian.
9.) He gives the patient some items to bury in the ground.
10.) He gives the patient some pieces of paper to burn to use as incens for their body.
11.) He murmurs unclear words.
12.) He sometimes informs the patient his name, his town and the reason for his visit.
13.) He writes broken letters on a piece of paper (hijab) or on a plate made of white porcelain, and instructs the patient to dissolve the writing in water, and then drink it.”

Shaykh Sulaymaan al-‘Alwaan (www.islam-qa.com) had this to say about practioners of magic:
Magic in all its forms in haraam according to all divinely-revealed laws, and there is scholarly consensus that magic and learning magic are haraam. Magic goes against that which the Messengers brought and it opposes the purpose for which the Books were revealed. Most of the scholars were of the view that the one who practices magic is a kaafir whom the authorities are obliged to execute.
“But neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us)’”[Quran al-Baqarah 2:102]

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Ta’weez and its effects

Having read the post from Sunni Path, supporting the use of ta’weez, I think that there is a need for a clear and simple response to the issues raised.Before delving into the points made in the article, I would like the reader to consider the following questions:
We regularly hear people defending ta’weez that contain the Qur’an and Allah’s names and attributes, but what do you think about the following:
Ta’weez that contain the names of shaytaan?
Ta’weez that contain the aayaat of Allah written backwards?
Ta’weez that contain symbols associated with the worship of the shaytaan, such as the so-called star of david, and the pyramids?
Ta’weez that contain illegible writing?
Ta’weez that contain pictures of the human body with words and symbols written over the top?
Ta’weez that contain the aayaat of Allah scribbled and not given proper respect?
Ta’weez that contain nothing except tables of numbers?
These are the vast majority of the ta’weez that we open every single week, with most of them issued by imams, scholars, and so-called ‘pious people’. Now you have to make a choice between one of two things; either you defend these ta’weez, claiming that they are actually ‘Qur’an’ or that it is permissible to disgrace the words of Allah by scribbling them, or the reader has no choice but to admit that these ta’weez are by consensus of the scholars, haraam.
I estimate that I have opened somewhere between 500 and 1,000 ta’weez in my course of being a raaqi, and at the current count, less than ten of them contained clear Qur’an or the names of Allah, with nothing else written on them. In reality, this is just another example of the magicians hiding behind respectable scholars and their opinions.

We say to the people who make these so called ta’weez from the Qur’an: would you let the sick person simply print a page of the Qur’an and tie it around his or her neck? By Allah, you would not allow it. Instead, they have to use your ‘special’ writings, which they are not allowed to see or open, and often have to pay money for. If you really hold the opinion of ‘Amr ibn al-’Aas (may Allah be pleased with him), why don’t you allow the people to print a copy of aayat-ul-kursi from quran.com and tie it around their necks? It is the greatest aayah in the Qur’an, so why would it not protect them whilst your secret writings and scribbles can protect them? Has Allah given you something greater than aayat-ul-kursi, or is it that you seek help from the shaytaan? Where did you learn what those numbers and symbols mean? Why don’t you share your books with us that tell you how to ‘cure’ someone with pictures of the pyramids and the star of david?
My brothers and sisters, these people hide behind legitimate opinions, in order to confuse you and take you away from the path of Allah. Let me give you an example:
The Sunni Path post quotes those who allow ta’weez:
Sa`id ibn al-Musayyib, `Ata’, Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all). [Musannaf, 5.439]

How many of you looked at that list of people and believed them all to be from the companions? By Allah, there is only one companion mentioned in that whole list; all the rest are from the generations who came after them.
Furthermore, all of the narrations from that companion are weak. They contain Muhammad ibn Is-haaq, who is someone whose narration is not accepted unless he clearly states that he heard the hadith directly from his teacher (the Arabic term is: mudallis), which in this case he did not.
So, let me say explicitly that there is not one single companion from the companions of the Messenger of Allah (may the peace and blessings of Allah be upon him, and may Allah be pleased with them) who allowed ta’weez of any kind, whether from the Qur’an or not!
Let us quote the author of the Musannaf in full:

“The Chapter of those who allowed the hanging of Ta’weez”

“The permissibility of this was reported from Sa’eed ibn al-Musayyib, ‘Ataa’, Mujaahid, Abu Ja’far al-Baaqir, ‘Abdullah ibn ‘Amr, Muhammad ibn Seereen, ‘Ubaydullah ibn ‘Abdullah ibn ‘Umar, and ad-Dahhaak and IT IS NOT AUTHENTIC from ‘Abdullah ibn ‘Amr, ad-Dahhaak, Mujaahid, and Ibn Seereen, and the rest are authentic.”

The author himself says that there is no companion who this is authentically reported from, and that half of the taabi’een mentioned are also not authentic. This is in the very same passage that the author of the post quoted – so why did he choose to stop just before the part where the author says that it isn’t authentic?

So out of that long list, we are left with ‘Ataa, Abu Ja’far, and ‘Ubaydullah – three people, none of whom were companions of the Messenger of Allah (may the peace and blessings of Allah be upon him), and even their view says that the permissibility is limited to that which is from the Qur’aan alone!
On top of that, the very same book (al-Musannaf) mentions other narrations which state that all ta’weez are haraam, even if they come from the Qur’an (authentically narrated from the companions Ibn Mas’ud, Ibn ‘Abbas, Hudhayfah, ‘Uqbah ibn ‘Aamir, and Ibn ‘Ukaym – may Allah be pleased with them all). Why didn’t the author include those narrations? Is it perhaps because he doesn’t want you to know?

Even if we accept some or all of the narrations from people who allowed ta’weez, these people are talking about writing a simple aayah of the Qur’an, or some of the names of Allah, clearly and in a way that can be understood by everyone who reads it.

Don’t be fooled by statements such as ‘the vast majority of the scholars’ and ‘it is mentioned in such-and-such a book’ – anyone can write words like these. Why don’t we talk about something quantifiable, and say ‘the vast majority of the companions, if not all of them, considered ta’weez to be haraam, in all of its forms’.

Finally, we say to the author of the Sunni Path post and his supporters: Do you know why some of the scholars allowed ta’weez from the Qur’an? Because it is the uncreated speech of Allah, and therefore cannot be considered shirk. Would you like to share with the brothers and sisters what you really believe about the Qur’an that we read, and that you claim to write on the ta’weez? http://ozdawah.com/2011/10/03/sunnipath-exposed-part-2-sp-claims-that-the-quran-is-not-allahs-word/
Allah knows best, and all praise is for Allah alone, and may peace and blessings be upon our messenger Muhammad, and his family and his companions.

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