Salafus-Saaliheen سلف صالحين

Rights of parents

Imam Sadi (rahimahullaa) stated:

They [i.e. (the upright) scholars and teachers] are the mediators between the Messenger (sallal-laahu-alayhi-wasallam) and his Ummah with regards to propagation of his religion and clarification of his sharee-ah. Had it not been for these ones, the people would have been like cattle. Their rights are greater than the rights of the fathers and the mothers; for indeed they nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their Religion. They return them to the rulings pertaining to the rights and dealings that are incumbent upon a person to fulfil, just as they return them to the affairs pertaining to affairs of worship.

The Rights of The (Upright) Scholars and Teachers

A subtle point of benefit to appreciate regarding the obligation of relegating our future actions to the Will of Allaah by saying “in shaa’ Allaah” …

Some of the scholars (like al-Qurtubee) mentioned that if we say something about the future (like “I am going to Makkah”) without adding in shaa’ Allaah, and it turns our that we changed our plans or were prevented and ended up not going – that we would be liars (with regard to that report), since we have reported something that was in contradiction to the actual reality (which is the definition of a kathib)!

Saying “In shaa Allaah” keeps us from lying!

Q: “Is it allowed to eat while standing?” Shaikh al-Albaani: “I say, there is no text about the prohibition of eating while standing like there occurs the text prohibiting drinking while standing. But there is a narration from Anas bin Maalik رضي الله عنه that when he narrated to those around him in a gathering that the Prophet ﷺ prohibited drinking while standing, someone said to him: ‘What about eating (while standing)?’ He replied: ‘It is worse.’ I say here, we should follow this Companion because we don’t have anything with which we can contradict him. But what is the distinction between eating while standing and eating while walking? Eating while walking is allowed, because there is text clearly stating that they used to eat while walking during the time of the Prophet ﷺ. As for eating while standing, there is no text regarding it from the Prophet ﷺ, neither negative nor positive. All we have is this authentic narration from Anas bin Maalik and this is what we act upon. Moreover, maybe some of you noticed in these times that it has become a fashion for the disbelievers to eat while standing although chairs are present; but they don’t sit on them out of pride. So then, the previous ruling is further strengthened. I say, we are with the narration of Anas, because Anas knew what we don’t know, and because the disbelievers nowadays and the Muslims who imitate them eat while standing, so we differ from them.” [silsilat ul-hudaa wa nnoor 246/7 / asaheeha translations]

Eating while standing

Written by: Moosaa Richardson
 in the Name of Allaah…

Many non-Arabs who learn proper Arabic find difficulty in communicating with regular, everyday people. The problem is that common Arabs don’t usually speak a very high level of fus-haa (proper) Arabic, rather they speak ‘Aammiyyah, a lesser grade of Arabic slang. Students of the Arabic Language tend to have a strong stance against the use of this slang, ‘Aammiyyah.

Perhaps the following words from the great scholar, Shaykh Muhammad ibn Saalih al-’Uthaymeen (may Allaah have Mercy on him), may provide some much needed insight into the issue: [1]

Shaykh Ibn ‘Uthaymeen on Speaking Slang Arabic (‘Aammiyyah)

In the Name of Allaah, the Most Merciful…

Let us be reminded that while light-hearted, honest joking from time to time is permissible, there are indeed dangers in joking that many of us may not think about and therefore fall into, so let us be warned about them:

1) JOKES INVOLVING LIES

Indeed the Prophet (sallallaahu ‘alayhe wa sallam) warned us severely against using lies in our joking, with his statement:

Three Points about Joking

Quran 40:19. Allah knows the fraud of the eyes and what the breasts hide.

Allah knows the fraud of the eyes, and all that the breasts conceal [Quran, Ghâfir (40):19]

It is reported that ‘Abdullâh b. ‘Abbâs – Allâh be pleased with him – said, explaining this verse:

A man is with a group of people when a woman passes. He shows them that he has lowered his gaze from looking at her. But when he sees they are not paying attention, he looks at her. If he fears they will notice, he lowers his gaze, but Allâh has seen in his heart that he wishes he could see her body (private areas).

Hunâd b. Al-Sarî, Al-Zuhd article 1428.

Source: http://www.sayingsofthesalaf.net/index.php/the-trick-of-the-eyes/www.sayingsofthesalaf.net#ixzz1X3BNmMFM

The Trick of the Eyes

It is reported that Salmân Al-Fârsî – Allâh be pleased with him – said:

I would rather die and be resurrected, die and be resurrected, and again die and be resurrected than to see the private part of a Muslim’s body or for a Muslim to see mine.

Imâm Ahmad, Al-Zuhd p192. 1st ed. 1983. Dâr Al-Kutub Al-’Ilmîyah. Beirut, Lebanon.

It is reported that ‘Abdullâh b, ‘Umar – Allâh have mercy on him – said:

Verily, part of disregarding the trust upon you is to look inside [other people's] apartments and houses.

Lowering the Gaze

The day before yesterday a neighbor returned back to Allaah. As I left my home this morning I saw his family standing around his car with papers in their hands. As they appeared to be handling the affairs he left behind, I was reminded of the statement of An-Nabee (Sallallaahu alaihi wa sallem): "Three things follow the dead (to the grave), two of which will return and one will remain with him. His people, his property and his deeds follow him but his people and property return, while his deeds stay with him." [Saheeh al-Bukharee (8/ 521)]

Reflection

Just a reminder to be mindful of our pronounciation of certain phrases: 

Don't say: 

quote:

مشى الله  "Mashallah"

Instead say: 

quote:

ما شاء الله  "Maa shaa' Allaah"

The first one means: Allaah walked. 

The second one means: It is as Allaah has willed. 

Moosaa ibn John Richardson








http://salafitalk.net/st/viewmessages.cfm?forum=6&topic=10312

Don't Say "Mashallah" - say "Maa shaa' Allaah"

Su’ood Ash-Shuraym


Summary:
1) The inherent incapability of today’s material civilization.
2) The phenomenon of grief and depression.
3) Terrifying scientific surveys which illustrate this problem.
4) This phenomenon differs in communities and is dependent on the weakness of people’s belief.
5) The interest of different scholars and writers about this phenomenon.
6) The true meaning of grief and depression.
7) The Islamic spiritual approach to this problem
8.) The causes of this problem.
9) The cures for this problem are as follows:
a. Performing Jihaad and propagating it.
b. Believing in Al-Qadhaa’ and Al-Qadar (divine decree and pre-destination).
c. Accepting the decree of Allaah.
d. Remembrance of Allaah and increasing ones acts of worship.
e. At-Talbeenah (A wheat or barley dish).
f. Supplication to Allaah.
First Khutbah

O people! I advise you all and myself to fear Allaah and be pious because that is the source of might, honour and security in this life, and the way to salvation on the Day of Resurrection, as Allaah says that which translates as: “And there is none of you except he will come to it. [i.e., Hell] This is upon your Lord an inevitability decreed. Then We will save those who feared Allaah and leave the wrongdoers within it, on their knees.” (Maryam: 71-72).

Slaves of Allaah! If one takes a just and unbiased look at the current condition of mankind in general and the Muslims in particular, in an era where technology is at its most advanced and civilization is at its most developed in economic, medical, military and informational terms, they will find that all this worldly knowledge, information and development is inherently deficient and inept because it cannot produce a single human being who realises the reason for his creation.

The Phenomenon of Grief and Depression

Imam Ibn ul Jawzee
From “Sayd Al-Khaatir” (138)
I have met many mashaaykh and the affair of one was different from that of the other, and their knowledge capacity were of varying levels. And the one whom I benefited from his company the most was the one who used to apply what he knew, even though there were those who were more knowledgeable than him.
I met a group from the people of hadeeth who memorized and knew a lot, however they would permit backbiting under the guise of jarh wa ta’deel (ed.: “accreditation and disreputation”, science of criticism of narrators), they would take monetary payment in return for narrating hadeeth, and they would be hasty in giving answers, even if they are wrong, lest their status diminishes.
I met Abdulwahaab Al-Anmaatee, he used to be upon the methodology of the salaf. One would never hear backbiting in his gatherings nor would he take payment for teaching hadeeth.

I understood that guiding people by action is more inspiring..

Question 1
Must one cover the food before they sleep at night?
Answer:
(Regarding covering the utensils sheikh Ubayd picked up a glass and turned it upside down) and said cover your utensils as a disease may fall into it during the night as the Prophet sallallahu 'alaihi wa sallam mentioned.

I asked him what if we wake up in the morning and realize that food hasn't been covered and he said that I see that you don't eat it.

Question 2
Some Muslim men wear tight clothes. Questioner asks about that.
Answer:
The awrah (for the man) is from the navel to the knees and the private parts must be covered. It’s not allowed to wear clothes that reveal the body such as tight or see-through clothing.

Manners

This is from an excerpt from a famous book of Imam Ibn Qayyim al-Jawziyyah (d. 751 AH) called Tuhfat al-Mawdood bi Ahkaam al-Mawlood. One of the most important chapters of his book is the sixteenth chapter, which is entitled Fi fusool naafi’ah fi Tarbiyat al-Atfaal tuhmad ‘awaaqibuha ‘ind al-Kabr (Useful advice on raising children which will have good consequences when the child grows up). What follows is a summary of what Ibn Qayyim says:
1. The child should be breastfed by someone other than his mother, two or three days after birth. That is better because her milk after that time will be thick and contain different ingredients, unlike the milk of one who has been breastfeeding for a while. All the Arabs pay attention to that, and they give their children to desert women to breastfeed, as the Prophet (peace and blessings of Allaah be upon him) was given to Banu Sa’d to be breastfed among them.
2. They should not be picked up and carried around until they are three months old or more, because they have only recently emerged from their mother’s wombs and their bodies are still weak.
3. They should be given only milk until their teeth appear, because their stomachs are weak and unable to digest food. When the baby’s teeth appear, his stomach has grown strong and is able to be nourished by food. Food should be introduced gradually.

Advice on raising children

Eating collectively from a single plate

Serving From Your Right Hand Side Taken from ‘Silsilah Ahadeeth As-Saheehah’

By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

No. 1771 - From Anas bin Malik that the Messenger of Allaah -sallAllaahu alayhi wa sallam- was brought some milk that was blended with water and on his right was a Bedouin and on his left was Abu Bakr, so he drank from it then he gave it to the Bedouin and said: ‘On the right on the right.’
And in another narration: ‘those on the right, those on the right, you should give it on the right hand side.’ No. 1771[Collected by Bukhari, Muslim, Abu Dawood]

Shaykh Albaani said: ‘In this hadeeth, the one who was serving the drinks began with the Prophet -sallAllaahu alayhi wa sallam- because the Prophet -sallAllaahu alayhi wa sallam- was the one who requested a drink. Therefore, it is not correct to use this hadeeth as an evidence to prove that the Sunnah is to essentially begin with the eldest of the people as is widespread nowadays.

How can this be the case when the Prophet -sallAllaahu alayhi wa sallam- himself did not do this, on the contrary the Prophet -sallAllaahu alayhi wa sallam- gave the drink to the Bedouin who was on his right hand side and not to Abu Bakr who was on his left hand side, then the Prophet -sallAllaahu alayhi wa sallam- explained by saying: ‘On the right hand side then the next one after him.’
[Taken from Silsilah Ahadeeth as-Saheehah by Shaykh al-Albaani (No.1771)]


taken from:
http://en.miraath.net/content/serving-your-right-hand-side

Serving From Your Right Hand Side

The Sunnah of relieving oneself and a mentioning of the various rules and regulations that come along with that.

As an added note, the word ‘toilet’ in this article refers only to the area immediately surrounding the place of relief and not, as is commonly understood in English, the entire bathroom.

[1]: ENTERING:
As an added note, the Prophet (sallallaahu ’alayhi wa sallam) said, “To put a barrier that will prevent the jinn from seeing the ’awrah of the sons of Aadam, let any one of you say ‘Bismillaah’ when entering the toilet.” [1] One should enter the toilet with the left foot first [2] and say whilst entering: “Allaahumma innee a’oodhubika minal-khubuthi wal-khabaa‘ith.” [3] [O Allaah, verily I seek refuge in you from all evil things. It could also mean, O Allaah, verily I seek refuge in you from the male and female jinns [4]]. It is known that the jinn like to inhabit places of filth, such as toilets and camel pens and that is why we have been ordered to seek refuge in Allaah from their harm when we enter the toilet. [5]

[2] SECLUSION:

One should always move and hide away from others when relieving oneself. Jaabir (radiyallaahu ’anhu) relates that, “When the Prophet (sallallaahu ’alayhi wa sallam) felt the need of relieving himself, he went far off where no one could see him.” [6] He (sallallaahu ’alayhi wa sallam) would also take the added precaution of not raising his garment until he had lowered himself near the ground [7], since, even thought he would go to a far off place to relieve himself, the area was still open, so there was still the possibility of being seen. This is an indication of extreme sense of modesty and shyness which the Prophet (sallallaahu ’alayhi wa sallam) possesses. In contrast, we see the disbelievers, especially the men, who feel no shame in using public urinals, exposing themselves to everyone. There are certain places which we have been expressly told to avoid when relieving oneself. The Prophet (sallallaahu ’alayhi wa sallam) said, “Beware of those acts which cause other to curse.” They asked, “What are those acts,” he said, “Relieving yourself in the people’s pathways or in their shade [under trees].” [8] This hadeeth illustrates beautifully how Islam safeguards the rights of one and all. Again, in marked contrast to this, we find the manners of the disbelievers, whose inconsiderate behaviour leaves foul stenches in several phone booths and subways. Not only that, but they see no wrong in walking their dogs with the specified purpose of fouling the paths, causing harm and offence to others.

[3] THE PROHIBITION OF FACING THE QIBLAH: [9]

The Prophet (sallallaahu ’alayhi wa sallam) said, “If you go to defecate, do not face the Qiblah nor turn your back toward it. Instead you should turn to your left side or your right.” [10] Some scholars are of the opinion that this forbiddance only applies in open areas and that if you are in an enclosed place, then there is no harm relieving yourself facing the Qiblah or with your back towards it. Ibn ’Umar (radiyallaahu ’anhumaa), said, “If there is between you and the Qiblah, something shielding you, there is no harm in it.” [11] The more correct opinion however (and Allaah knows best), seems to be that it is something forbidden in both and open and concealed areas and it is best to refrain from doing so as far as possible out of respect for the direction which we pray in. The problem which faces many people regarding this issue is what to do if the toilets that they use are positioned in such a way that they cannot help but face or have their back toward the Qiblah. The answer to this can be found in the example of the Companions (radiyallaahu ’anhum), for they too faced this problem after they had conquered Shaam (Syria) which had formerly been occupied by the Christians. The Companions (radiyallaahu ’anhum) mentioned that when they had to use these toilets, then when they came out, they would ask for Allaah’s forgiveness. [12]

[4] SQUATTING:

It is recommended (mustahabb) to urinate whilst sitting or squatting and not standing, since this was the usual practice of the Prophet (sallallaahu ’alayhi wa sallam). [13] It is not forbidden (haraam) to stand whilst urinating since the Prophet is also reported to have done so, but sitting/squatting is better since this is healthier for the body and because there is less chance of urine splashing onto one's body or clothes. Great care must be taken to avoid the splatter of urine on oneself, since urine is something impure. The Prophet (sallallaahu ’alayhi wa sallam) once passed by two graves and said: “Both are being punished. They are not being punished for major [sins]. One did not shield himself from urine and the other carried gossip.” [14]

[5] CLEANING:

It is forbidden to use the right hand in order to clean oneself from the impurities of urine and feces. The Prophet (sallallaahu ’alayhi wa sallam) said, “None of you should touch his privates with his right hand whilst urinating nor should he wipe of feces with his right.” [15] As for the material which should be used for cleaning, then we can use either dry material (i.e. tissue paper, stones, etc.) or water. It is permissible to use one or the other, or both and out of the two, water is better. This is known by the fact that the aayah,

“Allaah loves those who make themselves clean and pure…” [Sooratut-Tawbah9:108]

was revealed in connection with the Ansaar (the Helpers) of the Qoobaa (near al-Madeenah) because they would use water to cleanse themselves after going to the toilet. [16] This was also the usual practice of the Prophet (sallallaahu ’alayhi wa sallam). [17] There are three requirements for the dry material if it is to be used to clean oneself: [i] it must be something pure in itself (i.e. tissue paper, pebbles); [ii] it must not be something which is respected (i.e. a book) or something which is of use (i.e. food, clothes etc.); [iii] the private parts must be wiped at least three times with clean parts of that material. [18] After cleaning the private parts, one should clean one’s hands. Aboo Hurayrah (radiyallaahu ’anhu) related that after cleansing himself, the Prophet (sallallaahu ’alayhi wa sallam) would rub his hand on the ground (to clean it) and then he would perform ablution. [19]

[6] STEPPING OUT:

The Prophet (sallallaahu ’alayhi wa sallam) would exit the toilet area with his right foot first and seek Allaah’s forgiveness. ’Aa‘ishah (radiyallaahu ’anhaa) reported that when he left the toilet, he would say: “Ghufraanaka.” (I seek your forgiveness). [20] May Allaah grant us the ability to model our whole life on that of the Prophet’s and may He bless us with those actions which are pleasing to Him. He is the best One to ask and the greatest One who responds.

Footnotes:

[1] Saheeh: Related by at-Tirmidhee (no. 551), and it was authenticated by Shaykh Muhammad Naasirud-Deen al-Albaanee in Saheehul-Jaami’ (no. 3611).
[2] Since the toilets in the time of the Prophet (sallallaahu ’alayhi wa sallam) were not confined to a structural building, but rather the open space was used, there is no proof for entering with the left foot. However, Ibn Hajar in Fathul-Baaree says that “…it may be understood by some by the Prophet's love of beginning good and pure things with the right hand/side that this (entering the toilet) falls into the opposite category.”
[3] Related by al-Bukhaaree (1/144) and Muslim (1/729), from Anas Ibn Maalik (radiyallaahu ’anhu).
[4] Jinns are being created from smokeless fire who live on earth but are not visible to humans. They posses free will and so like mankind, there are believing and disbelieving jinns.
[5] It is also the reason why we have been prohibited to pray in toilets, camel pens and the like. Refer to Aboo Daawood (1/492; 1/184) and others.
[6] Related by Muslim (1/519) and Aboo Daawood (1/2).
[7] Saheeh: Related by Aboo Daawood (1/14), from Ibn ’Umar (radiyallaahu ’anhu).
[8] Related by Muslim (1/516) and others from Aboo Hurayrah (radiyallaahu ’anhu). The Prophet (sallallaahu ’alayhi wa sallam) also prohibited relieving oneself in standing water; refer to Muslim (1/553).
[9] The Qiblah is the direction of the Ka’bah in Makkah i.e. the direction which the Muslims face when they pray.
[10] Related by al- Bukhaaree (1/146) and Muslim (1/507), from Aboo Ayyoob al-Ansaaree (radiyallaahu ’anhu).
[11] Hasan: Related by Aboo Daawood (1/11) and others. It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (1/8).
[12] Saheeh: Related by Aboo Daawood (1/9) and others. It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (1/7).
[13] Saheeh: Related by Aboo Daawood (1/22). It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (1/16).
[14] Related by al-Bukhaaree (1/217) and Muslim (1/575) from Ibn ’Abbaas (radiyallaahu ’anhu).
[15] Related by al-Bukhaaree (1/155) and Muslim (1/513) from Aboo Qataadah.
[16] Saheeh: Related by Aboo Daawood, from Aboo Hurayrah. It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (1/7).
[17] Related by al-Bukhaaree (1/152).
[18] Related by Muslim (1/504), from Salmaan al-Faarsee (radiyallaahu ’anhu) It should perhaps be mentioned (for the sake of completeness) that the use of dung and bones to clean oneself is also prohibited, the reason being that our brothers for the Jinn find food on it. Refer to al-Bukhaaree (5/200).
[19] Hasan: Related by Aboo Daawood (1/45). It was authenticated by Shaykh al-Albaanee in Saheeh Sunan Abee Daawood (no. 35).
[20] Saheeh: Related by Aboo Daawood (1/30). It was authenticated by Shaykh al-Albaanee in Saheehut-Tirmidhee (1/7).

Toilet Etiquette

عن عبد الرحمن بن أبي حاتم الرازي قال

From (the Scholar) Abdur Rahman ibn Abee Haatim Ar-Raazee who said:

دَخَلْتُ دَمَشْقَ عَلَى كَتَبَةِ الحَدِيْثِ فَمَرَرْتُ بِحَلَقَةِ قَاسِم الجُوْعِي

I entered upon the students of hadeeth in Damascus and I passed by the circle (halaqah) of (the Scholar) Qaasim al Joo’ee

فَرَأَيْتُ نَفَراً جُلُوْساً حَوْلَهُ وَهُوَ يَتَكَلَّمُ عَلَيْهِمْ
So I saw a group sitting around him and he was speaking to them

فَهَالَنِي مَنْظَرُهُمْ، فَتَقَدَّمْتُ إِلَيْهِ فَسَمِعْتُهُ يَقُوْلُ

Their appearance amazed me, so I went and sat and heard him say:

اِغْتَنِمُوا مِنْ أَهْلِ زَمَانِكُمْ خَمْساً

Seize five things from the people of your time:

إِنْ حَضَرْتُمْ لَمْ تُعْرَفُوا

When you are present (attending something), you are not known

وَإِنْ غِبْتُمْ لَمْ تُفْتَقَدُوا

And when you are absent, you are not missed

وَإِنْ شَهِدْتُمْ لَمْ تُشَاوَرُوا

And when you are present your advice is not sought

وَإِنْ قُلْتُمْ شَيْئاً لَمْ يُقْبَلْ قَوْلُكُمْ

And when you say something, your speech is not accepted

وَإِنْ عَمِلْتُمْ شَيْئاً لَمْ تُعْطَوا بِهِ

And when you do something, you are not given anything for it

أُوْصِيْكُمْ بِخَمْسٍ أَيْضاً

I also advise you with five things:

إِنْ ظُلِمْتُمْ لَمْ تَظْلِمُوا

When you are wronged, you do not wrong others

وَإِنْ مُدِحْتُمْ لَمْ تَفْرَحُوا

And when you are praised, you do not become happy

وَإِنْ نُدِمْتُمْ لَمْ تَجْزَعُوا

And when you are criticized, you do not become sad

وإن كُذِّبْتُمْ فَلَا تَغْضَبُوا

And when you are not believed, then do not become angry


وَإِنْ خَانُوكُمْ فَلَا تَخُوْنُوا.

And others betray you, then do not betray them

قَالَ: فَجَعَلْتُ هَذَا فَائِدَتِي فِي دَمَشْقَ

So I took this as my benefit from Damascus

من كتاب الزهد لابن أبي حاتم الرازي

From Kitaabuz-Zuhd by Ibn Abee Haatim Ar-Raazee

Seize five things from the people of your time…

Compiled by: Shaykh ‘Alee bin Ghazi at-Tawayjjari
Taken from: The book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’
Translated by: Abbas Abu Yahya The following is a summary of a collection of rulings and benefits:

A - Magic is Haraam and it is not allowed to perform it, nor is it allowed to learn it or teach it. It is not permissible to go to magicians and the like.

B - The disbelief of magicians, the danger of believing in them and clarification of the severity of its sin.

C - Having knowledge of the Tafseer of Allaah’s saying: << They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman1>> Ayaah 102 from Sooratul Baqarah, the reasons for its revelation and the strongest opinion regarding it.

D - Having knowledge of the Tafseer of the story of Musa with Pharaoh and the benefits it contains. Seeking cure and treatment by reciting those Ayaat3 upon the one who has had magic done to them, such that he will be cured by the permission of Allaah.

E - Magic is a real and tangible entity. That is why it is necessary for the Muslim to fortify himself against it by following what is mentioned in the Sharia’.
As a fortification against it:
1 - Implementing Tawheed and sincerity for Allaah Ta’ala.
2 - Tawaakul (trusting) in Allaah and relying upon Him, entrusting the matter to Him. Allaah -Ta’ala- said: << And whosoever puts his trust in Allaah, then He will suffice him>> [Talaaq: 3]

3 - Being continuous regarding the prayers, especially Fajr prayer. Allaah Ta’ala said: <> [Baqarah: 238] In the Saheeh of Muslim on the authority of Jundub bin Sufyaan - RadhiAllaahu anhu - who said that the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Whoever prays the Morning Prayer; then he is under the protection of Allaah, so watch, O son of Aadam, so that nothing can take you away from Allaah’s protection.’4
4 - Reading Sooratul-Baqarah in your home: The Messenger - sallAllaahu alayhi wa sallam – said: ‘Do not make your homes like graves. Indeed the Shaytaan flees from the house in which Sooratul-Baqarah is read.’5 He - sallAllaahu alayhi wa sallam – also said: ‘Read Sooratul- Baqarah, since taking it is blessed and leaving it is grief and the Batlah (magicians) cannot read it.’6 Muawiyah7 said: ‘It has reached me that the Batlah are the magicians.’
5 - Reading Ayaatul-Kursi after every obligatory prayer after the legislated ‘Adhkaar (supplications) which follow giving the sallam in prayer.8 What indicates this is the saying of the Messenger - sallAllaahu alayhi wa sallam: ‘Whoever reads Ayaatul-Kursi at the end of every obligatory prayer; nothing will prevent him from entering Paradise except death.’9
6 - Reciting Ayaatul-Kursi when going to sleep. This is what Bukhari narrated with an incomplete chain on the authority of Abu Huraira -RadhiAllaahu anhu - who said: The Messenger of Allaah appointed me to look after the Zakat of Ramadan, so someone came to me to take some food….’ then he mentioned the hadeeth and in it: Shaytaan said: ‘When you go to your bed then recite Ayaatul- Kursi, indeed it will be protection from Allaah for you and the Shaytaan will not be able to come close to you until the morning!’ Abu Huraira let him go and in the morning he informed the Prophet - sallAllaahu alayhi wa sallam – of what he had said: The Prophet - sallAllaahu alayhi wa sallam – said: He spoke the truth even though he is a liar.’10
7 - Reading the last two Ayaat of Sooratul-Baqarah: What is narrated by Bukhari and Muslim on the authority Abu Mas’ood al- Ansaari -RadhiAllaahu anhu - who said the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Whoever reads the last two Ayaat from the end of Sooratul-Baqarah at night then they will be sufficient for him.’11
8 - Reading the last three Soorah of the Qur’aan in the morning and evening: What has narrated by Abdullaah bin Khubbayb -RadhiAllaahu anhu - who said: ‘We went out on a very dark rainy night seeking the Messenger of Allaah - sallAllaahu alayhi wa sallam – for him to lead us in prayer.’ The Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Say.’ But I did not say anything. Then he - sallAllaahu alayhi wa sallam – said: <> [Soorah Ikhlaas] and the last two Soorahs three times when you reach the evening and the morning, they will be sufficient for you against everything.’12
9 - Reading the last three Soorah of the Qur’aan after every prayer: What has been narrated by ‘Uqbah bin ‘Aamir -RadhiAllaahu anhu - who said: ‘The Messenger of Allaah - sallAllaahu alayhi wa sallam – commanded me to read the last three Soorah of the Qur’aan after every prayer.’13
10 - A Muslim should say: ‘In the name of Allaah with Whose Name nothing whatsoever on this earth or in the heavens is harmed and He is The All Hearing and All Knowing.’ Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem Three times in the morning and evening.14
11 - Seeking much refuge in Allaah with: ‘The perfect Words of Allaah from the evil of what He has created’ in the night and the day, when stopping to rest in a building, a desert, in the sky or sea, due to the saying of the Prophet -sallAllaahu alayhi wa sallam-: ‘Whoever stops at a place on his journey and then says: - أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ I seek refuge in the perfect Words of Allaah from the evil of what He has created – A’outhu bikalimatil-lahi ‘at-taammati min sharri ma khalaqa nothing will harm him until he leaves that place.’15
12 - To eat seven Ajwa dates from al-Madinah in the morning, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘Whoever eats seven Ajwa dates in the morning, neither poison nor magic will harm him on that day.’16 Or he can eat seven dates from the land of al-Madinah due to what Imaam Muslim narrated on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘Whoever eats seven dates from the land of al-Madinah in the morning then poison will not harm him until the evening.’17 The great scholar Ibn Baz held the opinion that it is hoped that this protection is also for the one who eats seven of any type of date even if they are not from the dates of al-Madinah.
13 - Purifying your home from pictures and statues due to what is narrated by Muslim on the authority of Abu Huraira -RadhiAllaahu anhu - who said that the Messenger of Allaah - sallAllaahu alayhi wa sallam – said: ‘Angels do not enter a house where there are statues or pictures.’18 So the presence of pictures and statues in a house prevents the Angels from entering that home and a home that the Angels do not enter is easily entered by the Shayateen (devils). This fortification is not just specific to magic rather it is for repelling evil in general, and from the evil that it repels is magic.
14 -From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer’ ‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise and He is capable of all things,’ one hundred times. Indeed the one who says it, then it is a protection for him against Shaytaan during that day.19
15 - From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa yumeet wa huwa ala kulli shayin qadeer’ ‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, He gives life and He takes life and He is capable of all things.’ ten times after the Fajr and Maghrib prayers. Indeed for the one who says this it will be protection for him against every disliked thing and a guard against Shaytaan.20
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Footnotes: [Back to top]
1 << They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman. Sulayman did not disbelieve, but the Shayateen disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, but neither of these two (angels) taught anyone (such things) til they had said, "We are only for trial, so disbelieve not (by learning this magic from us)." And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew. >> Ayaah 102 from Sooratul Baqarah
2 Shaykh ‘Alee at-Tawayjari mentions: ‘All the different narrations mention that the Shayateen practised the magic and that they lied and ascribed it to Sulayman –alayhi sallaam. He is free of that just as Allaah freed him of it with what He revealed to His Messenger of the Ayaah which is mentioned.’ Reasons for its revelation p.57 ‘Tabseer al-Bashr bi-Tahreem as- Sihar’
3 al-‘Araaf: 104-126, Yunus: 75-82, Ta-ha: 56-76, Shu’ara 29-51
4 Narrated by Muslim in his Saheeh, The Book of Masajid & Places of Prayer, Chapter of the Excellence of Isha & Fajr in Congregation.
5 Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer, Chapter of Optional Prayers.
6 Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer , Chapter of Excellence of Reading the Qur’aan and Soorah al-Baqarah.
7 He is Muawiyah bin Sallam one of the narrators of the hadeeth.
8 This was mentioned by Allaamah Ibn Baz – may Allaah have mercy upon him- in ‘Majmoo’al-Fatawa wa Maqalaat fil Aqeedah’(3/277).
9 Narrated by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al- Kubra, by Tabarani in ‘al-Kabeer’ from the hadeeth of Abee Umamah, see ‘Saheeh al-Jama’ & ‘Saheehah’ (2/697).
10 Narrated by Bukhari in the ‘Book of Authorization’ Chapter ‘If a person deputes somebody and the deputy leaves something and the owner agrees to that, then it is allowed.’ by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al-Kubra, & al-Hafidh Ibn Hajr connects up the hadeeth in ‘Fath al-Bari’.
11 Narrated by Bukhari in his Saheeh in ‘The Book of the Excellence of the Qur’aan’ Chapter: The Excellence of Sooratul- Baqarah & Muslim in his Saheeh, in The Book of the Traveller’s Prayer, Chapter of the Excellence of al-Fatiha and the Ending of Sooratul-Baqarah and the Encouragement to Read the Last Two Ayaat of Sooratul-Baqarah.
12 Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter of What to Say in the Morning, & by Tirmidhi in his ‘Sunaan’ in ‘The Book of Supplications’ and he said that the hadeeth was graded Hasan Saheeh see ‘Saheeh Tirmidhi’ by al- Albaani.
13 Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Prayer’ Chapter of Seeking Forgiveness. Narrated by Tirmidhi in his ‘Sunaan’ in ‘The Book of the Excellence of the Qur’aan’ Chapter of What is Mentioned in al-Muawaddatatyan’ see Saheeh Tirmidhi.
14 Narrated by Ahmad in his ‘Musnad’, by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter What To Say in the Morning, Tirmidhi in his ‘Sunaan’ and authenticated by al-Albani in Saheeh Ibn Majah.
15 Narrated by Muslim in his Saheeh, The Book of Dhikr, Supplication, Repentance and Seeking Forgiveness.
16 Narrated by Bukhari in his Saheeh, in ‘The Book of Medicine, Chapter: The Treatment of Magic with al-Ajwa, -and by Muslim in his Saheeh, The Book of Drinks, Chapter Excellence of the Dates of al-Madina.
17 Narrated by Muslim in his Saheeh, The Book of Drinks, Chapter The Excellence of the People of Madina.
18 Narrated by Muslim in his Saheeh, The Book of Dress and Beautification, Chapter The Prohibition of Making Pictures of Animals.
19 Agreed upon by Bukhari and Muslim from the hadeeth of Abu Huraira -RadhiAllaahu anhu.
20 Narrated by Tirmidhi in his ‘Sunaan’ in The Book of Supplications & Albaani graded it Hasan in Saheeh Tirmidhi and in Saheeh Targheeb.
http://en.miraath.net/content/collection-guidelines-what-person-can-do-protect-himself-magic

A Collection of Guidelines on What a Person Can Do to Protect Himself From Magic

Shaykh Muhammad Naasiruddin al-Albani

The best way to change the evil is for Muslims to repent to their Lord, correct their beliefs, and nurture themselves and their families according to the correct Islam, as Allaah says 'Verily, Allaah does not change: people's condition unless they change what is in themselves.' (Soorah ar-Ra'd 13:11). And the way to salvation is not, as some people imagine, to rise up with arms against the rulers, and to conduct military coups. In addition to being among the contemporary bid'ahs (innovations), such actions disregard the texts of Islam, among which is the command to change ourselves. Furthermore, it is imperative to establish the foundation upon which the building will stand: 'Verily, Allaah will Most certainly support him who supports His cause; verily, Allaah is Most Powerful and Almighty.' (surah al-Hajj 22:40). This is the methodical and orderly approach, and the correct practice based upon the Qur'aan and Sunnah that the Ummah must agree upon, enjoin and call to.

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