Archive for December, 2012

Shaikh Ahmad ibn Umar Bazmool warns from al Haazimee

December 31, 2012

The following was written by Shaikh Ahmad ibn Umar Bazmool on the 9th of Safar 1434 corresponding with December 22 2012

Translated from: http://www.alwaraqat.net/content.php?3784

(After praising Allah and sending salaah and salaam upon Allah’s Messenger and his followers)

 

As for what follows:

 

Indeed the caller, Ahmad ibn Umar al Haazimee has many dangerous oppositions (to the Sunnah).  From them – his falling into the affair of declaring the ruler to be a disbeliever in the same way of the Takfeeris1. See this link2:

http://www.sahab.net/forums/index.php?showtopic=126131

 

And from them (his oppositions) is his slandering Shaikh Albaanee and Shaikh Rabee and his accusing the Salafis of Irjaa3 – in agreement with the Haddaadees4.

 

And from them is his declaring the Salafis to be innovators.

 

And from them is that he thinks the Salafi Manhaj which our Salafi Scholars and their followers traverse upon – (he thinks) that it is partisanship and division.

 

And (he thinks)5 that there is not one salafiyyah, but many salafiyyahs6!!!

 

And he has other than that from oppositions (to the Sunnah)

 

And he has spoken about al Allaamah Rabee al Madkhalee and Shaikh Muhammad bin Haadee and other than them.  So be warned of his corrupt astray innovated manhaj.  And I warn my brothers from this man.

 

 

(Footnotes)

 

2العنوان: الشيخ أحمد بن عمر الحازمي يقول : من بدَّل حكم الله بالقوانين الوضعية كفره عيناً

3See the following links: Shaikh Ahmad an Najmee on the accusation of irjaa against Shaikh Rabee and Shaikh Albanee:

http://www.sunnahpublishing.net/audio/najmeeonrabeealbaanee.wma

 

Shaikh Uthaymeen on the accusation of irjaa against Shaikh Albaanee: http://www.spubs.com/sps/sp.cfm?subsecID=MSC06&articleID=MSC060001&articlePages=1

 

Shaikh an Najmee and Shaikh Ubaid al Jaabiree on the accusation of irjaa against Shaikh Albaanee: http://www.spubs.com/sps/sp.cfm?subsecID=MSC06&articleID=MSC060017&articlePages=1

4Shaikh Rabee mentions 12 characteristics of the Haddaadis here: http://www.thenoblequran.com/sps/downloads/pdf/GRV140001.pdf

5This link is given where this statement of Haazimee’s can be found: http://www.al-afak.com/showthread.php?t=8731

6Shaikh Ahmad anNajmee was asked if there is just one Salafiyyah:

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1376

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Swearing by other than Allah – Shaikh Bin Baz

December 26, 2012

Translated from:

http://www.binbaz.org.sa/mat/4813

Question: There are many people who swear by other than Allah.  For example, they say: ‘By the life of the Prophet Muhammad’ – (we ask that) – Allah raise his rank and grant him peace, or ‘By the life of Eesa’ or ‘(By the life of ) Musa’ – alayhe as-salaatu was-salaam, or ‘By the life of the quran’, or ‘By the life of the grave’, or if I swear by my honor – benefit us regarding this – (we ask that) Allah reward you with the best reward

Answer (Shaikh Bin Baz): It is not permissible to swear by other than Allah.  Rather, it is obligatory to swear by Allah Alone – He is the Most High and Free from all deficiencies and defects – due to what is established from the Messenger of Allah – (we ask that) Allah raise his rank and grant him peace – that he said:

‘Whoever swears, then let him not swear except by Allah, or keep quiet1

And he said – sallallahu alayhe wa sallam:

‘Whoever swears by other than Allah has committed polytheism.’2

And one wording says:

‘…has committed disbelief.’3

And one wording is:

‘…has committed disbelief or polytheism.’4

So swearing by other than Allah is from the prohibited things which are disbelief.  But they are from ash-Shirk al-Asghar (the lesser polytheism), except when the person swearing intends for the one being sworn by grandeur and magnificence like the grandeur and magnificence of Allah.  Or (the one swearing intends) that he (the one being sworn by) has ability to bring about change in the universe, or that he deserves to be called upon along with5 Allah – that becomes Kufr Akbar (the greater disbelief which expels a person from the religion) – and refuge with Allah is sought.

So when one says: ‘By the life of so-and-so’, ‘By the life of the Messenger’, ‘By the life of Musa’, ‘By the life of Eesa’, ‘By the grave’, or he swears by the trust, or by the Ka’bah, or what is similar to that – all of that is swearing by other than Allah, and it is all prohibited, and it is all rejected.

What is obligatory is that one does not swear except by Allah – He is the Most High and Free from all deficiencies and defects – or (that one swears) by an Attribute (sifah) from His Attributes, or a Name from His Names – Lofty and Exalted is He. And the Quran is from the Speech of Allah, so the Quran is from the Attributes of Allah.  So if one says: ‘By the Quran’ or ‘By the life of the Quran’, there is no problem with this.  Because the Quran is the Speech of Allah – He is the Most High and Free from all deficiencies and defects.  So when one swears by the Quran, or says ‘By Allah’s Might’, or ‘By Allah’s Knowledge’, or ‘By the Life of Allah’, then there is no problem, for the Attributes of Allah can be sworn by.  However, the created things can not be sworn by.  So the Prophet – sallallahu alayhe wa sallam – is not sworn by – even though he is the noblest of the creation.  Nor can one swear by the life of so-and-so, nor by the Ka’bah, nor by the trust, nor by the honor of so-and-so.  Because the Messenger -sallallahu alayhe wa sallam – prohibited that.  And he – (we ask that) Allah raise his rank and grant him peace – warned from this.

And the famous Imam Ibn Abd al-Barr – rahimahullah – said:

‘The scholars have agreed upon the impermissibility of swearing by other than Allah.’

So it is obligatory upon the Believer to be warned from this falsehood (swearing by other than Allah).  And that he warns his brothers from it, and that he calls them to swearing by Allah Alone – He is the Most High and Free from all deficiencies and defects.

{Footnotes}

1 Muslim recorded a hadeeth narrated by Abdullah ibn Umar that the Prophet – sallallahu alayhe wa sallam – said:

فمن كان حالفًا فليحلفْ بالله أو ليَصمُتْ

Whoever swears, then let him swear by Allah, or be quiet”

Bukhari recorded a hadeeth narrated by Abdullah ibn Umar that the Prophet – sallallahu alayhe wa sallam – said:

من كانَ حالفًا فلا يحلف إلَّا باللَّهِ

Whoever swears, then let him not swear except by Allah”

2من حلف بغير الله فقد أشرك  Shaikh Albaanee declared this hadeeth Saheeh in Saheeh Abu Dawood

 

3   منْ حلفَ بغيرِ اللهِ فقدْ كفرَ  Shaikh Albaanee declared this hadeeth Saheeh according to the conditions of Bukhari and Muslim in at-Ta’leeqaat ar-Radiyah

4    من حلف بغير الله فقد كفر أو أشرك     Shaikh Albaanee declared this hadeeth Saheeh and Saheeh at Tirmidhee

5 Or “instead of”, see this article: The Two Meanings of “min doonillah”

The Children of the Prophet Muhammad

December 16, 2012

 

http://alitisaambissunnah.files.wordpress.com/2011/10/100-the-children-of-allaah_s-messenger.pdf

 

 

The 10 Companions Promised Paradise

December 16, 2012

 

http://alitisaambissunnah.files.wordpress.com/2011/09/081-the-ten-companions-promised-paradise.pdf

 

 

The meaning of ma’iyyah – Shaikh Muhammad Amaan al Jaamee

December 15, 2012

The following from:

http://islamtees.wordpress.com/2012/11/27/shaykh-muhammad-amaan-al-jaami-on-the-meaning-of-maiyyah/

(originally from: http://www.salafitalk.net/st/uploads/U3SecondPrin13Answers.pdf )

 

Indeed, Allaah is with those who have taqwaa and those who are people of ihsaan. Soorah an Nahl (16) aayah 128

Shaykh Muhammad Amaan al Jaami rahimahullaah mentions in his explanation of Thalaathat ul Usool:

This is called the ma’iyyah (Allaah’s being with someone) which is khaasah (specific) – i.e. that Allaah, the Most High, is with whose who have taqwaa of Him, meaning they make a wiqaayah (protective safeguard) between themselves and between His Anger and His Displeasure. And this wiqaayah is through obeying the things He commanded with and avoiding the things He prohibited…

And the ma’iyyah which is specific contains additional matters over and above the ma’iyyah which is general – by way of (Allaah’s) help and aiding and protecting and guarding.

The ma’iyyah which is general has the meaning of (Allaah’s) knowledge and seeing and organizing in a general sense; and with this meaning, Allaah, the Perfect and Most High, is with all of His creation. There is no place which is devoid of His knowledge and He is above His Throne, the One who ascended over His Throne, distinct and separate from His creation but there is no place devoid of His Knowledge. And this is the ma’iyyah which is general.

So if it said, “Allaah is with us” then it is not befitting that it should spring to your mind that Allaah is with us with His Dhaat (Self) here upon the Earth. For Allaah, the Perfect and Most High, is free and far removed from the ma’iyyah in terms of His Dhaat being with His creation – not being with the people of His Earth nor being with the inhabitants of His Heavens. Allaah is not upon the Earth in terms of His Self nor is He within the seven heavens in terms of His Self. Rather He is above all His creation in terms of His Self. There is nothing from His creation within His Self and there is nothing within His creation from His Self.

However, He is with every single created being in terms of His Knowledge i.e. there is no secret from their affair which is hidden from Him. And this is called the ma’iyyah which is general

Belief in the Angels and Their Relationship to Mankind – Shaikh Muhammad al Aqeel

December 15, 2012

A brief biography for Shaikh Muhammad al Aqeel can be found here:

http://www.sahab.net/forums/index.php?showtopic=127863

It was also mentioned (in the above link) that when Shaikh Ahmad an Najmee was asked about Shaikh Muhammad ibn Abdul Wahhaab al Aqeel, he said:

 الشيخ محمد بن عبد الوهاب العقيل معروف ،

هذا من أهل السنة إن شاء الله

 

“Shaikh Muhammad ibn Abdul Wahhaab al Aqeel is known.  He is from Ahlus Sunnah in shaa Allah.”

 

The following from:

http://www.salafitalk.com/threads/1015-Belief-in-the-Angels-The-Angels-and-Their-Relationship-to-Mankind-by-Shaikh-Muhammad-ibn-Abdul-Wahhab-al-Aqeel-(hafidhahullaah-Ta-aala)?s=7b8ba075bd04b7dfeacc0e228711c8ec

 

The following are some of the tremendous benefits [not verbatim] that Shaikh Muhammad ibn ‘Abdul-Wahhab al-‘Aqeel (hafidhahullaah Ta’aala) shared in a Dars (lesson) concerning the topic of the Angels and their relationship to mankind.

Loving each other – only for Allaah’s sake, not for wordly purposes

One of the greatest blessings of Allaah is the blessing of brotherhood for Allaah, which the Messenger of Allaah (salallaahu ‘alayhi wa sallam) said is a foundation of Eeman: Awthaq ‘Ural Eeman Al-Hubu fillaah wal-bughdu fillaah (The strongest handhold of Eeman is love for Allaah and hatred for Allaah).

The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: There are three characteristics that if a person has them, he will taste the sweetness of Eeman: that Allaah and His Messenger are more beloved to him than anything; that he loves an individual, and does not love him except for Allaah; and that he hates to return to disbelief (after believing) just as he hates to be thrown into the fire.

On the Day of Judgement, Allaah will raise the level of the believers who have loved each other for Allaah’s Pleasure, and shade those who have loved each other for His pleasure, as comes in the hadeeth of the seven whom Allaah will shade.

Allaah raises – by degrees – those who believe in a detailed manner above those who believe in a general manner

After mentioning the well-known Hadeeth of Jibreel – which includes the statement of the Messenger of Allaah (salallaahu ‘alayhi wa sallam) (what means): “Eeman is to believe in Allaah, His Angels, His Books, His Messengers, and to believe in The Last Day, and the Qadr – its good and its bad” – Shaikh Muhammad ibn ‘Abdul-Wahhab al-‘Aqeel (hafidhahullaah) then said:

“These six matters are the matters that Eeman is built upon. The (Muslims) are of two different types as it relates to these six articles. The first type of people believe in them, but they believe in them in a general manner. And this belief is beneficial for them, in-sha` Allaah. The second type of (Muslims) believe in these six articles in a detailed manner. And this (detailed) Eeman has raised the second type by degrees over the first type.

Allaah said (what means): …Allaah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allaah is Well-Acquainted with what you do. (Al-Mujadilah, ayah 11)

and Allaah informs us (what means): …It is only those who have knowledge among His slaves who fear Allaah. Verily, Allaah is All-*Mighty, Oft*-Forgiving. (Fatir, ayah 28)”

The Angels and their ‘Alaaqa (relationship) to Mankind

Shaikh al-‘Aqeel (hafidhahullaah) brought to attention that angels attend these gatherings and they fill the space between the gathering and the heavens, and afterward they rise toward Allaah, Subhanahu wa Ta’aala, and Allaah asks the angels where they came from (although He knows). [1]

The relationship that the angels have with mankind is even stronger than the ‘alaaqa (relationship) that mankind’s own souls have with them. What is the angels’ relationship with mankind?

Allaah told the angels that He would create mankind before He created mankind. Before Allaah created the shape of Adam, they knew that Allaah was making the shape of Adam. When Allaah shaped Adam, the angels saw the creation of Adam. The angels saw Adam when he was clay, before the soul was blown into him. The angels saw Adam when the soul was blown into him. The angels prostrated to Adam after the soul was blown into him.

Adam and the angels were in heaven, then together on earth. And the angel is with the life from the instant that a man enters his wife, and the sperm enters her. So the angels are with us even before we are created! The angels [who saw Adam – the father of all of mankind – when he was clay] are with the offspring of Adam when he is just a nutfah (sperm), and then a clot, and then a little lump of flesh, then bones, and then flesh. [2]

So the angels are with us during all five stages.

If Allaah wants to give life to this being, and He has created for that being a soul, then the angel receives that soul from Allaah and he breathes it into the body that is inside the stomach of a woman. And there maybe two or three or four or more souls in the stomach.

The angels do not make any mistake!

If that soul is supposed to be in that body, then that’s where it’s going to be. Then the angels write the being’s actions, provisions, wretched or blessed, and his destiny. If the being is born, he is accompanied by an angel and also a devil. The angel commands him with good, and encourages him to do that. And the devil commands him with evil, and encourages him to do that. And this is established in the Saheeh of Imam Muslim.

The Prophet (salallaahu ‘alayhi wa sallam) said: There is none amongst you except that he has been assigned a partner from the angels and a partner from the jinn.

So if you know this hadeeth, then you’ll know the answer to a very important question. Some people go to the doctor, and ask him: I hear three different things in my head. Number one says, “Go to the salat.” Number two says, “No, no. Sleep now.” Number three says, “I don’t know.”

So anything the individual wants to do, he will find three voices. So if it is good, such as the salat and being kind to parents and keeping relations with kin, he will find a voice encouraging him upon it, a voice commanding him away from it.

As for the one who commands with good, he is your companion from the angels. As for the one who commands you with evil, it is your companion from the jinn. And you are in the middle.

Shaikh al-‘Aqeel (hafidhahullaah) also mentioned that Allaah assigns angels to protect us until the command of Allaah comes, and they (the angels) one after the other – as in shifts – protect, by Allaah’s Command.

Allaah said (what means): For each (person), there are angels in succession, before and behind him. They guard him by the command of Allaah. (Ra’d, ayah 11)

And for example, the one who recites ayat al-kursee [ayah 255 of Sooratul-Baqarah] before he sleeps, then an angel is sent from the heaven to guard him until he awakes.

So the Muslim who believes in the angels will not be someone who is scared, because he knows that he will be protected, by the command of Allaah, until the command of Allaah comes.

Allaah has assigned the angels to mankind from before his birth til after his death.

From those actions of the angels that relate to the human being:

1– Used to protect him while he was just a fetus in the stomach of his mother.

2– Breathed the soul into his body.

3– After the birth, they encouraged him/her to do good.

4– Write down his good deeds and bad deeds.

5– It comes in the hadeeth that the angel who writes the good deeds is on the right-hand side, and the angel who writes the evil deeds is on the left-hand side. And the angel who writes the good deeds is ameer (in charge) over the angel who writes the evil deeds. If a Muslim does a good deed, the angel on the right-hand side writes the good deed immediately. If he does an evil deed, the angel on the right-hand side (the one in charge) tells the angel on the left, “Don’t write it down. Wait; he may repent.” And it comes in another hadeeth that he is given [six (Islaamic) hours (six periods of time)] to make tawbah. And if he does [repent in those six hours], the sin is not even written down! [3]

6– The angels write down four different things:

a– your speech,

b– your actions,

c– what is in your heart (your sincerity, love, tawakkul, hope, intending to do good [4]), and

d– any good or evil that you were the cause of (even though you may not have done it), either during your life or after your death.

For that reason, the Prophet (salallaahu ‘alayhi wa sallam) said: If the son of Adam dies, his deeds are cut off except for three: ongoing charity, knowledge that people benefit from, and a righteous child who makes du’aa [to Allaah] for him.

The Prophet (salallaahu ‘alayhi wa sallam) said: Whoever calls to guidance will have a reward for each person who follows him in that, without their rewards decreasing at all. And whoever calls to misguidance will be have a sinful burden to bear for all those who followed him in that, without lessening their burdens at all. (Muslim, no. 2674)

So the one who directs others to good – our beloved brothers – then the angels will write for him all those who follow him in that. So the Muslim should be diligent in calling/guiding to good, because his reward for that will not be cut off.

7– Also, the angels take the soul out of that individual.

8– And then, in the grave, two angels ask him: Who is your Lord? What is your Religion? Who is your Prophet?

As for the barzakh – after the person dies and before Yawm al-Qiyammah (Day of Judgement) – there is no relationship between us and mankind except via the angels. For example, the Prophet (salallaahu ‘alayhi wa sallam) mentioned that Allaah has malaa`ika (angels) who inform the Prophet of the salutations of peace and blessings that we ask Allaah to send upon him.

9– And the angels are the ones who blow into the trumpet, and this is of three different types:

a– blow of silence
b– blow of death
c– blow of resurrection

10– On the Day of Judgement, the angels will meet mankind according to their actions. The righteous will be met by the angels with glad tidings. The evil will be met by the angels with disgrace and destruction.

Allaah said (what means): Verily, those who say: “Our Lord is Allaah (Alone),” and then they are upright, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask for. An entertainment from (Allaah), the Oft-Forgiving, Most Merciful.” (Fussilat, ayat 30-32)

And those who kept their duty to their Lord will be led to Paradise in groups, till, when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salaamun ‘Alaikum (peace be upon you)! You have done well, so enter here to abide therein.” (Az-Zumar, ayah 73)

As for the disbelievers – aoodhubillaah! – they will be met by the angels with all types of blame and evilness.

Allaah said (what means): And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened (suddenly like a prison at the arrival of the prisoners). And its keepers will say, “Did not the Messengers come to you from yourselves, reciting to you the Verses of your Lord, and warning you of the Meeting of this Day of yours?” They will say: “Yes, but the Word of torment has been justified against the disbelievers!” It will be said (to them): “Enter you the gates of Hell, to abide therein. And (indeed) what an evil abode of the arrogant!” (Az-Zumar, ayat 71-72)

To speak about the angels and their connection to mankind is something that would take a long time. Right now, they [the angels] are with us and they hear what we are saying, and they’re looking at us with their eyes and they are writing that which we say and that which we believe.

However, I want to finish this talk with a question: who from mankind loves you the most? As for the one who loves you, that is the one who makes du’aa for you. Do you believe that the greatest of the angels is right now making du’aa for you? They are making du’aa for you [du’aa] that the person most beloved to you is not making for you. Not [even] your mother! Nor your father! Nor your wife! Nor your children!

It is an amazing du’aa!

Allaah said (what means): Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allaah) (saying): “Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! Our Lord! And make them enter the ‘Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise. And save them from (the punishment, because of what they did of) the sins, and whomsoever You save from (the punishment, because of what they did of) the sins (i.e. excuse them) that Day, him verily, You have taken into mercy.” And that is the supreme success. (Ghafir, ayat 7-9)

I want you to memorize these ayat, and think about them at all times. [5]

This praise of Allaah the angels make [before their du’aa] is tawaasul (seeking nearness) to Allaah —-> Our Lord! You comprehend all things in mercy and knowledge.

The Prophet (salallaahu ‘alayhi wa sallam) said: The distance between the earlobe and the shoulder of one of the angels who carry the Throne of Allaahu, Subhanahu wa ta’aala, is a distance of 700 years.

Source: Tape: ‘Umrah 2005: Belief in the Angels: The Angels and Their Relationship to Mankind, by Shaikh Muhammad ibn ‘Abdul-Wahhab al-‘Aqeel (hafidhahullaah)

Notes:

[1] In a hadeeth Qudsee found in the two Saheehs, the Prophet (salallaahu ‘alaihi wa sallam) said: To Allaah belong mobile (squads) of angels who have no other work (to attend to but) to search for the assemblies of Dhikr and, when they find such assemblies in which there is Dhikr (remembrance of Allaah), they sit in them and some of them surround the others with their wings till the space between them and the sky of the world is fully covered. And when they disperse (after the assembly of Dhikr is adjourned), they go upward to the heaven, and Allaah, the Exalted and Glorious, asks them although He is best informed about them: Where have you come from?

And they say: We have come from some slaves of Yours on Earth: they were glorifying You (saying “Subhanallaah”), exalting you (saying “Allaahu akbar”), declaring that there is none deserving of worship except You (saying “La ilaaha ill Allaah”), praising You (saying “Al-Hamdulillah”), and asking [favors] of You.

He [Allaah] says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they seek refuge in You. He says: From what do they seek refuge in Me? They say: From Your Hellfire, O Lord. He says: And have they seen My Hell-fire? They say: No. He says: And how would it be were they to have seen My Hellfire: They say: And they ask for Your forgiveness.

Then He [Allaah] says: I have forgiven them and I have bestowed upon them what they have asked for, and I have granted them safety from that which they seek safety from. They (angels) say: O Lord, among then is so-and-so, a much-sinning servant, who was merely passing by and sat down with them. And He [Allaah] says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer.

[2] Allaah said (what means): And indeed We created man (Adam) out of an extract of clay (water and earth). (Al-Mu`minoon, ayah 12)

Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge) (and lodged it) in a safe lodging (womb of the woman). Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So blessed be Allaah, the Best of creators. (Al-Mu`minoon, ayah 13-14)

[3] In the Question-and-Answer session that followed, details of this hadeeth were mentioned in the narration recorded by Imam At-Tabaraani, on the authority of Abi Umaamah (radiallaahu ‘anhu) that the Prophet (salallaahu ‘alayhi wa salam) mentioned: Six hours. Ibn Hajar al-Ascalanee (rahimahullaah) explained “six hours” by using a word http://not%20clear, the meaning of which the questioner asked Shaikh al-‘Aqeel about. And Shaikh al-‘Aqeel said it means “Waqteeyah.”

And it was mentioned that if the slave does not repent in these six hours, of course, the slave can still repent afterward – as long as the soul has not reached his throught.

[4] The Messenger of Allaah (salallaahu ‘alayhi wa salam) said: If the slave itends to do good, the angels says, “Ya Rabb (Oh Lord), your slave intends to do good.” So Allaah will say, “Watch him; if he does it, write it for him as 10 good deeds.” And if he intends to do evil, then Allaah tells the angel: “Watch him. If he does it, write it down as one sin. And if he doesn’t do it, write it down as one good deed, because he left it for the fear of Allaah, ‘Azza wa Jall (Mighty and Majestic).”

[5] Here is the Qur`anic text of ayat 7-9 from Soorat Ghafir, with the translation of each ayah in between:

الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَه ُُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِه ِِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْء ٍ رَحْمَة ً وَعِلْما ً فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ

Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allaah) (saying): “Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! (Ghafir, ayah 7)

رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْن ٍ الَّتِي وَعَدْتَهُم وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ

Our Lord! And make them enter the ‘Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise. (Ghafir, ayah 8)

وَقِهِمُ السَّيِّئَاتِ وَمَنْ تَقِي السَّيِّئَاتِ يَوْمَئِذ ٍ فَقَدْ رَحِمْتَه ُُ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ

And save them from (the punishment, because of what they did of) the sins, and whomsoever You save from (the punishment, because of what they did of) the sins (i.e. excuse them) that Day, him verily, You have taken into mercy.” And that is the supreme success. (Ghafir, ayah 9)

Aqeedatu Safaareeniyyah

December 11, 2012

Arabic text:

 

Www.binothaimeen.com/soft/moton/AlakidahAlsafariniah.exe

 

(when the program pulls up, click on العقيدة السفارينية )

 

Arabic text:

http://www.ibnothaimeen.com/all/books/article_18164.shtml

As a file (without spaces): matn Aqeedah S

 

 

 

Recitation by Shaikh Muhammad Sa’eed Raslaan: http://www.rslan.com/vad/items_details.php?id=2769

 

Explained by Shaikh Uthaymeen (Arabic pdf): Aqeedah Safaareeniyyah sharh Uthaymeen

(from: http://www.ajurry.com/vb/showthread.php?t=27456 )

 

Explained by Shaikh Raslaan (Arabic audio): http://www.rslan.com/vad/items.php?chain_id=171

 

Some translated quotes from Shaikh Uthaymeen’s explanation:

 

1. “Who are the Ahl ul-Athar? They are the ones who follow the
aathaar, they follow the Book and the Sunnah and the sayings of the Companions
(radiallaahu ‘anhum). And this does not befit any group (firqah) amongst the
sects except the Salafiyyeen, those
who adhere to the path of the Salaf.

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=10206

 

 

2. “And the scholars have differed (on the issue) of whether the statement of the Companion constitute a proof or not? Meaning – is it allowed for us to depend upon the statement of the Companion in our religion? Or do we say that we do not depend upon the statement of anyone except for the statement of Allaah and His Messenger?

So from the scholars are those who say: We do not depend on anything other than the statement of Allaah and His Messenger. As for other than this, then the person is a mujtahid (someone striving to reach the correct answer) – he makes errors (sometimes) and he reaches the correct decision (sometimes). And we are not compelled (to follow) his statement.

And from the scholars are those who say: Rather the statement of the Companion certainly constitutes a proof – with the condition that it does not oppose a text, and that it does not oppose other than it. So if it opposes a text then it is rejected, regardless of whether that be a text from the Qur’aan or (from) the Sunnah. And if it opposes other than it, then it is returned back to at tarjeeh ( giving preference to that which is more correct). So we give preference to the one whose statement is most correct.

And from the scholars are those who add a third condition which is that (the Companion) be known for (his) fiqh and knowledge, so as to exclude the Companion who did not meet the Messenger sall Allaahu ‘alaiyhi wa sallam much. And this is a condition which is a must.

And without doubt, the person whose statement the Prophet sall Allaahu ‘alaiyhi wa sallam stipulated must be followed, then (this person’s) statement would constitute a proof – if it does not oppose a text – such as the statement of the Prophet “Take as an model to be followed those two who are after me, Aboo Bakr and ‘Umar” and “If they were to follow Aboo Bakr and ‘Umar, they would be rightly guided” . And this is a testimony from the Messenger sall Allaahu ‘alaiyhi wa sallam that the statement of Aboo Bakr and ‘Umar radi Allaahu ‘anhumaa is true guidance.”

(Sharh al ‘Aqeedah al Safaareeniyyah p490)

http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=5398&srow=101&erow=120

(from this file: LUI55Companionsanswers.doc  )

 

 

3. “(Question): Will (both) humans and jinn enter Paradise and the Fire – or is this particular to humans (only)?

The answer: As for the Fire, then the jinn and humans will enter it according to the texts and the consensus.

Allaah, the Most High, said:

And We have surely created many of the jinn and humans for the Hellfire.

Soorah al A’raaf (7) aayah 179

Meaning: We created many of the jinn and the humans (for the Fire) – we ask Allaah that He does not make us from them…

And as for the entry of the believers into Paradise, then with regards to (believing) humans this (is proved) by texts and by the consensus. With regards to the (believing) jinn, then this is an area of differing (of opinion).

And what is correct is that they (the jinn) will enter Paradise, and the proof for this is what occurs in Soorah ar Rahmaan in which Allaah addresses the jinn and humans; He, the Majestic and Most High, states:

The mujrimoon (disbelieving criminals) will be known by their marks (of blackness on their faces), and they will be seized by their forelocks and their feet. Then which of the Blessings of your Lord will you both (jinn and humans) deny? This is the Jahannum which the mujrimoon used to deny!

They will go between it (the Hellfire) and the boiling water.

Then which of the Blessings of your Lord will you both (jinn and humans) deny

And as for the one who fears the standing before his Lord, there will be two gardens.

Then which of the Blessings of your Lord will you both (jinn and humans) deny?

Soorah ar Rahmaan (55) aayaat 41 to 47

And this is addressed to whom? To the jinn and the humans.

Until He said about the two Gardens, the first and the other (see Soorah ar Rahmaan 55:62):

No man nor jinn has penetrated their hymens (through sexual intercourse) before them.

Then which of the Blessings of your Lord will you both (jinn and humans) deny?

Soorah ar Rahmaan (55) aayaat 74 to 75

So upon this, the correct saying is that the believers from the jinn will enter Paradise just as the believers from the humans (will) according to the texts – and because this is from the perfection of the justice of Allaah ‘azza wa jall . From the perfection of His justice is that whoever performs (good) actions, seeking the reward which has been promised, then it is a must that the reward comes to pass for him. And because this is necessitated by His statement, He the Most High, in the hadeeth qudsee :

Indeed My Mercy has preceded My Anger.

(Reported by al Bukhaaree (6986) and Muslim)

And those who say:

Certainly the jinn who is a kaafir will enter the Fire and the believer from them (the jinn) will not enter Paradise.

These people have made His Anger precede His Mercy.

How can we say: Indeed these (jinn) if they have done which would necessitate Mercy, then they will not be given Mercy and if they have done that which would necessitate punishment then they will certainly be punished  – so where would be the Mercy preceding the Anger?

So if it said:

What do you say about His statement, He the Most High:

So whoever has embraced Islaam then they have sought the Right Path?

Soorah al Jinn (72) aayah 14

And about His statement, He the Most High:

(The jinn said): O our people! Respond (with obedience) to Allaah’s caller and believe in him!  He (Allaah) will forgive you your sins and He will save you from a painful torment (of Hellfire)?

Soorah al Ahqaaf (46) aayah 31

And (yet) they did not say “and will enter you into Paradise”?

Then the answer is that staying silent about a matter does not necessitate that the matter does not exist –  because not mentioning (something) is not the same as saying that (that something) does not exist.

So if their reward is not mentioned in this aayah, then it has certainly been mentioned in another aayah (and) there is no contradiction to it – because not mentioning (something) is not the same as saying that (that something) does not exist.

So (based) upon this, we say with regards to this discussion: the believers from the jinn will enter Paradise just like the believers from the humans, and there is no difference.”

(Sharh al ‘Aqeedah al Safaareeniyyah p400 to 402)

http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=5398&srow=81&erow=100

(from the file: LUI_50_Paradise_answers.doc )

 

 

4.”‘Aaishah and Khadeejah were from the Mothers of the Believers – may Allaah be pleased with them – and the scholars have differed as to which of the two was the more excellent:

1) So it is said – ‘Aaishah was indeed the more excellent

2) And it is said – Khadeejah was indeed the more excellent…

So the angles (from which this issue is examined) are three:

Firstly – with respect to their both being wives of the Prophet sall Allaahu ‘alaiyhi wa sallam. So in this case, there is no comparison since all of the wives of the Messengers share in this virtue.

Secondly – with respect to their station with Allaah, and there is no comparison (to be made) either because this is something which we are ignorant of. And how often is it the case that two people have the same (amount of) knowledge yet the (difference) between their two stations with Allaah is like that between the Heaven and the Earth? This is because Allaah does not look to our appearances nor our actions; He only looks to (what is in) our hearts.

So what remains for us is (to assess) the actions which are manifest – which of the two was more excellent: ‘Aaishah or Khadeejah?

The most correct thing which is said in that (issue) is: that which the author (Shaykh Muhammad ibn Ahmad as Safaareenee) rahimahullaah has indicated  –

that Khadeejah had the virtue of precedence in (accepting) Islaam,

and she had the virtue of aiding the Prophet sall Allaahu ‘alaiyhi wa sallam at the beginning of his affair,

and that the Prophet sall Allaahu ‘alaiyhi wa sallam would continue to remember her

and that he did not marry anyone along with her

and that she was the mother of most of his children

and that she had great virtues.

 

‘Aaishah radi Allaahu ‘anhaa in herselfwas the most beloved of the women to the Messenger sall Allaahu ‘alaiyhi wa sallam ,

and the great care which she took of the Messenger sall Allaahu ‘alaiyhi wa sallam ,

and the intensity of her love for him,

and that large (amount of) knowledge which she spread in this nation

– with this she is distinguished over Khadeejah.

 

So this (one of the two wives) was more excellent from one angle and this (other one) was more excellent from one angle.”

(al ‘Aqeedah al Safaareeniyyah p488 – 489)

http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=5398&srow=101&erow=120

(from the last file on the page: LUI56Wivesanswers.doc )

 

 

 

What is Ruqyah and How to Perform it

December 4, 2012

This is a small collection questions and answers on ruqyah taken from www.alifta.com. Ahaadeeth were added (in the footnotes) and some spacing and headings were added as well.

Download as a file:

What is Ruqyah and how to perform it

A little more on ruqyah here:

https://sughayyirah.wordpress.com/so-when-he-came-and-spread-tawheed-not-ruqyah-or-anything-else/

https://sughayyirah.wordpress.com/category/teach-children-and-ourselves-islam/aqeedah-and-manhaj/ruqyah/

What is Ruqyah

Taken from:

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=122&PageNo=1&BookID=8

Q: In the book Fath Al-Bary, it is mentioned that Ruqyah (recitation for healing or protection) has very good effects. Please explain Ruqyah and its good effects? May Allah reward you.

A: Ruqyah means reciting Qur’an and saying supplications reported from the Prophet (peace be upon him) over the sick seeking to be cured; in addition to other good and lawful supplications.

It has very good curing effects. The Prophet (peace be upon him) used to recite over the sick and so did the Sahabah (Companions of the Prophet). Performing Ruqyah and supplicating for a sick person is one of the means for healing; using the supplications reported from the Prophet (peace be upon him) are causes to bring healing.

The Prophet (peace be upon him) said as a Ruqyah: Adhhib al-ba’s, Rabb al-nas, wa’shfi, anta Al-Shafiy, la shifa’a illa shifa’uka, shifa’an la yughadiru saqaman [Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind]1. This supplication is of great benefit.

Jibril (Gabriel, peace be upon him) performed the following Ruqyah for the Prophet (peace be upon him): Bismillaah urqik, min kulli shay’in yu’dhik, wa min sharri kulli nafsin aw `aynin hasidin Allah yushfik, bismillaah urqik [In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you]2.

This is one of the great Ruqyahs. The Prophet (peace be upon him) said to the man who complained to him of pain in his body: Put your hand on the area of pain in your body and say, ‘Bismillah [In the Name of Allah]” three times, then say seven times, ‘`Audhu bi `izzat-illaah wa qudratihi min sharri ma ajid wa uhaadhir [I seek refuge in the Glory and Power of Allah from the evil of what I feel and worry about].’3 This is a means for healing. Also, one may ask Allah for healing using good words, such as, “O Allah, cure me of this disease, cure me of any sickness.”

How to perform Ruqyah

Taken from:

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=123&PageNo=1&BookID=8

Q: An Egyptian residing in Tabuk asks: What are the rules for performing Ruqyah (recitation for healing or protection)? Is it permissible to make Ruqyah for more than one person? What do you advise patients?

A: Ruqyah has to be made using Qur’an and good supplications with the hope that Allah accepts and makes it beneficial.

The person performing Ruqyah should blow breath and recite over the sick Surah Al-Fatihah or some Ayahs (Qur’anic verses), or Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Chair, Surah Al-Baqarah, 2:255), Surah Al-Ikhlas or Al-Mu`awwidhatayn (Surahs Al-Falaq and Al-Nas). However, all the Qur’an is a healing.   Say: “It is for those who believe, a guide and a healing.”

Ruqyah should be performed by reciting Qur’an and lawful supplications on the area of pain along with blowing breath over it, whether the aching area is the chest, head or leg. Al-Fatihah is to be recited along with as much Ayahs as one can. Then to supplicate to Allah saying:

“Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind.”

Or to supplicate saying: “In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you.”

This is the Shar`y (Islamically lawful) Ruqyah. This supplication is said along with hope that Allah makes it beneficial, accepts it and heals the patient. The person performing Ruqyah should have faith that Allah is the Healer and these are only means. They should ask Allah to heal this patient, recite Ruqyah and supplicate to Allah to make it beneficial. It is permissible to perform Ruqyah for two or three people at one time. The person may recite and then blow breath over the aching area, whether it is their chest, hand, or head, according to the sickness. There is nothing wrong with that. If more than one person needs to have Ruqyah performed for them, I do not know of anything wrong with reciting over more than one patient.

Q: Which Ayahs did the Prophet (peace be upon him) use in performing Ruqyah for patients? How should they be recited? Should they be recited as Ruqyah just at the beginning of sickness or continue to be recited until the sickness is gone? What is your advice to the person performing Ruqyah? May Allah reward you

A: All the Glorious Qur’an is blessed and can be recited as Ruqyah. Al-Fatihah (Opening Chapter of the Qur’an), Ayat-ul-Kursy, Surah Al-Ikhlas and Al-Mu`awwidhatayn can be recited as Ruqyah. The Prophet (peace be upon him) is reported to have used all these Ayahs and urged his followers to use them, especially Al-Fatihah because it is the Mother of the Qur’an and is the best Surah. Also, Ayat-ul-Kursy is the best Ayah. The Prophet (peace be upon him) guided us to recite Ayat-ul-Kursy after every Salah (Prayer) and before sleeping. The Prophet (peace be upon him) also used to recite Surah Al-Ikhlas and Al-Mu`awwidhatayn three times before going to sleep. He (peace be upon him) would recite and blow in his hands and pass his hands on his head, face and the front part of his body. The Prophet (peace be upon him) said: “Anyone who recites these three Surahs (Surahs Al-Ikhlas, Al-Falaq, and Al-Nas) at the beginning of the night or day, nothing harmful will touch or befall them.” All this is Mashru` (Islamically permissible). It is also authentically reported that the Sahabah (Companions of the Prophet Muhammad) used only Al-Fatihah for Ruqyah and Allah granted healing.

Q: Your Eminence Shaykh, a lot of people ask about how to perform Shar`y Ruqyah.  Please explain.

A: The Shar`y Ruqyah is to recite Qur’an and lawful supplications over the sick seeking healing. That is the Islamic lawful Ruqyah. It consists of reciting Qur’an or good supplications. One may recite over the sick Al-Fatihah, Ayat-ul-Kursy or other Ayahs such Surah Al-Ikhlas, Al-Mu`awwidhatayn or others. Ruqyah may also be performed by reciting this supplication: “Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind.” Or: “In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you.” Or: “O Allah, heal and give health. O Allah, send down healing. O Allah, cure them of their sickness” and any other good supplications.


 

Q: The Qur’an is a remedy and mercy for people, would you please mention the Ayahs one may recite over the sick and the number of times and how to blow, may Allah reward you. We have a patient and we would like to perform Ruqyah for him.

A: The entire Qur’an, from its beginning to its end, is a remedy. Al-Fatihah is the greatest Surah in the Qur’an. Repeat it as much as you can. The Sahabah passed by a person who was stung (by a scorpion), in some Arab outskirts, they recited Al-Fatihah over him and repeated it and Allah healed him. If one recites Al-Fatihah and along with it Ayat-ul-Kursy and some other Ayahs, that would be good. And if one recites Surahs Al-Ikhlas, Al-Falaq, and Al-Nas three times, that would also be good and would be a means for healing. The entire Qur’an is a healing. One may also recite whatever parts possible of Surah Al-Baqarah, Al-Amran, Al-Nisa’, Al-Ma’idah or any other Surah; all of the Qur’an is a healing. Allah (Glorified be He) says: Say: “It is for those who believe, a guide and a healing.” Allah (Glorified be He) also says: And We send down of the Qur’ân that which is a healing and a mercy to those who believe (in Islâmic Monotheism and act on it) This means that all Ayahs contain healing. If one chooses to recite certain Ayahs, this is all acceptable. But the most important ones to recite are: Al-Fatihah, Ayat-ul-Kursy, Surah Al-Ikhlas and Al-Mu`awwidhatayn. These are the most important to be recited over the sick.

Q: Is it permissible when performing Ruqyah for a Muslim to recite passages of the Qur’an and some Prophetic supplications on water or some olive oil so that the patient drinks the water or bathes with it? If it is not permissible, what is the Shar`y Ruqyah and its conditions?

A: There is nothing wrong with reciting Ruqyah over water which the patient then drinks or washes themselves with. All this is permissible. Ruqyah should be performed for a patient by reciting and blowing over them; it can also be made over water which the patient then drinks or washes with. All this is permissible. It is authentically reported that Prophet Muhammad (peace be upon him) performed Ruqyah for Thabit ibn Qays ibn Shamas by reciting over water and then pouring it on him. If one performs Ruqyah for his brother on water then makes him drink it or pours it on him, it is hoped that Allah will heal him and he will recover thereby. Also, if a patient performs Ruqyah for themselves by reciting over the sick part of the body, whether their hand, leg or chest, then blows over it and supplicates to Allah to heal them, this is all good.

Q: Respected Shaykh, please explain how to perform Ruqyah by saying supplications, what are the supplications that may be recited?

A: One should blow breath over the sick part while supplicating for the patient; to blow some wet breath and recite Al-Fatihah and repeat it seven times. Also, to recite Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Chair, Surah Al-Baqarah, 2:255) and as much as they can of the Qur’an; recite Surah Al-Ikhlas and Al-Mu`awwidhatayn and repeat them three times while blowing. This is the way to perform Ruqyah. One may also supplicate to Allah, saying: “Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind.” The Prophet (peace be upon him) did that. Another supplication is to say:

In the Name of Allah, I perform Ruqyah for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you.This is the Ruqyah that Jibril (Gabriel, peace be upon him) made for the Prophet (peace be upon him).

This is good. Moreover, if one supplicates, saying: “O Allah, heal and restore his health. O Allah, grant him a quick recovery” and other suitable supplications, there is nothing wrong with that. However, the above-mentioned are the supplications authentically reported from the Prophet (peace be upon him). If Ruqyah is performed using other supplications asking Allah to heal the patient, there is nothing wrong with this.

There is no blame if a woman or a man asks another to perform Wudu’…

Taken from:

http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=124&PageNo=1&BookID=8

Q: Respected Shaykh, in brief my problem is: My wife began visiting one of her neighbors as a kind of cordiality and keeping the social ties of neighborhood. After two visits, her neighbor suddenly asked my wife to perform Wudu’ (ablution) so she could use the water of my wife’s Wudu’ water to wash her leg with, which became swollen, as she thinks she has been afflicted by an evil eye. My wife performed Wudu’ at once as she did not understand what was going on. My wife came home weeping as it was the first time she had been subjected to this. I went to my neighbor and inquired about the matter, he said that his wife had been attacked by an evil eye and she took Wudu’ water from everyone who visited her and mentioned to me the incident of Sahl ibn Hunayf who suffered a seizure after `Amir ibn Rabi`ah looked at him enviously during the time of Prophet Muhammad (peace be upon him). Is it true that the remedy for the evil eye is to take the Wudu’ water of the envier despite the fact that the envier is not known?

Is the manner in which this neighbor dealt with my wife appropriate, especially without my consent? May Allah reward you.

A: The evil eye is real as Prophet Muhammad (peace be upon him) told. A man or woman can cast an envious eye. A woman may see something that belongs to her neighbor or other females that she likes and envy occurs. Similarly, a man may cast an envious look at his brother or neighbor or others. There is nothing wrong if a man or a woman is asked to perform Wudu’ for some person to wash with – all praise be to Allah. Moreover, one may unintentionally envy another, so one should not be upset. The evil eye is real, and may be cast on some person without intending to. One may look admiringly at another and envy occurs. They may like a person’s manner of walking, face etc. and so cast an envious eye which may result in harm to the person’s leg, head, or in a seizure, etc.

Therefore, there is no blame if a woman or a man asks another to perform Wudu’ or to wash their face or hands in order to use the water hoping that Allah will grant healing by it. However, one should make the request in a polite manner. A woman may say to her sister: “I fear that something bad has happened to me. I fear that it could be something you did unintentionally. Please perform Wudu’ for my sake. Or wash your face and hands and give me the water, perhaps Allah makes it a means to my recovery.” This occurred with Sah ibn Hunayf Sahl ibn Hunayf and `Amir ibn Rabi`ah during the time of the Prophet (peace be upon him). `Amir was asked by the Prophet (peace be upon him) to perform Wudu’ for Sahl and then the water was poured over him, thus, Allah healed him. The evil eye is real and there is no blame if one asks his or her sister to wash their hands, face or perform Wudu’ to pour the water over the area one thinks was affected by an evil eye. The person who is asked to do so should not be upset, as an evil look can be cast unintentionally. May Allah grant us all guidance and success.

(Footnotes)

1

كانرسول الله صلى الله عليه وسلم إذا اشتكى منا إنسان مسحه بيمينه ثم قال 

أَذْهِبِ البَأْسَ رَبَّ النَّاسِ وَاشْفِ  أَنْتَ الشَّافِي 

لا شِفَاءَ إِلَّا شِفَاءُكَ شِفَاءً لا يُغَادِرُ سَقَمًا

Aisha narrated that whenever a man would  complain (of illness or pain), the Messenger of Allah – sallallahu alayhe wa sallam – would touch him with his right hand and then say: ‘Remove the harm, O Lord of mankind, and heal, You (Alone) are the Healer. There is no healing except for Your healing, a healing that leaves no illness behind.‘…

(from Saheeh Muslim, Kitaabus Salaam, chapter – استحباب رقية المريض – the recommendation to do ruqyah for the sick person )

This is one of the authentically reported wordings of this dua.  There are other authentically reported wordings.

2

بِسْمِ اللهِ أَرْقِيْكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيْكَ مِنْ شَرِّ كُلِّ نَفْسٍ

أَوْ عَيْنٍ حَاسِدٍ اللهُ يَشْفِيْكَ بِسْمِ اللهِ أَرْقِيْكَ

This wording (above) was mentioned by Imam al Baghawee in Sharhus Sunnah.  There are other authentic wordings as well.

3There are a couple of authentic wordings.  Here is one hadeeth:

عن عثمانَ بنِ أبي العاصِ الثَّقفيِّ ؛

أنه شكا إلى رسولِ اللهِ صلَّى اللهُ عليه وسلَّمَ وجعًا ،

يجدُه في جسدِه منذ أسلمَ . فقال له رسولُ اللهِ صلَّى اللهُ عليه وسلَّمَ

ضَعْ يدَك على الذي تألَّم من جسدِك .

وقلْ :باسم اللهِ ، ثلاثًا .

وقل ، سبعَ مراتٍ :أَعُوْذُ بِاللهِ وقُدْرَتِهِ

مِنْ شَرِّ مَا أَجِدُ وأُحَاذِرُ

On the authority of Uthmaan ibn Abee al-Aas ath-Thaqafee who said that he complained to the Messenger of Allah (sallallahu alayhe wa sallam) of a pain he had had in his body since he became Muslim. So the Messenger of Allah – sallallahu alayhe wa sallam – said to him, ‘Put your hand on the part of your body that hurts and say “Bismillah” three times.  Then say seven times, “I seek refuge with Allah and His Power from the evil of what I feel and worry about.’ Saheeh Muslim, Kitaab as-Salaam, chapter –باب استحباب وضع يده على موضع الألم مع الدعاء the recommendation to place one’s hand on the place of the pain and make dua

And in another hadeeth narrated by the same narrator as the above hadeeth (collected by Ibn Majah):

قدمت على النبي صلى الله عليه وسلم

وبي وجع قد كاد يبطلني فقال لي النبي صلى الله عليه وسلم

اجعل يدك اليمنى عليه

وقل بِسْمِ اللهِ أَعُوْذُ بِعِزَّةِ اللهِ وَقُدْرَتِهِ

مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ سبع مرات

فقلت ذلك فشفاني الله

I came to the Prophet – sallallahu alaihi wa sallam – while I was having pain that was almost paralyzing me.  So the Prophet – sallallahu alayhe wa sallam – said to me, ‘Put your right hand on it and say, “Bismillah I seek refuge in the Glory and Power of Allah from the evil of what I feel and worry about.” seven times,so I said that and Allah healed me.

(declared Saheeh by Shaikh Albaanee in Saheeh Ibn Majah)