Posts Tagged ‘hadeeth’

A Treasure from the Treasures of Paradise

March 18, 2014

 

In Gateway ( مفتاح العربية ) Book 4, p.47, the expression:

 

لا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللهِ

 

(There is neither might nor power except with Allaah)

 

This expression is defined in the vocabulary box and after the definition is given for it, it says:

 

– an expression indicating despair or annoyance”

 

 

Imaam Ibn Baz – rahimahullah – said1:

 

The statement:

 

لا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللهِ

 

(There is neither might nor power except with Allaah)

 

Is a tremendous statement.  The Prophet – sallallaahu alayhe wa sallam – said to Abu Musa al-Ash’aree – radiallaahu anhu – regarding it:

 

‘Shall I not direct you to a treasure from the treasures of Paradise? (It is the statement) Laa hawla wa laa quwwata illaa billaah (There is neither might nor power except with Allaah).’2

 

So it is appropriate to increase in saying it at all times – in the mornings, in the evenings, and other than those times.”

 

 

Shaikh AbdurRazzaq bin Abdul Muhsin al-Badr – hafithahullah – said3:

 

Its meaning is: A person doesn’t change from one state to another, nor is any strength gained by the servant except with Allaah – meaning with His Allowance – He is The Most High and Free from all deficiencies and defects.

 

A person doesn’t change from sickness to health, nor from misguidance to guidance, nor from disbelief to faith, nor from weakness to strength, nor from fragility to firmness except with Allaah (granting him that) – He is The Most High and Free from all deficiencies and defects.

 

So all of the affairs of a person and all of his situations are in the Hand of Allaah – He is The Most High and Free from all deficiencies and defects.

 

‘There is neither might nor power except with Allaah’ means: you can’t do any action except if Allaah helps you with it…

 

It is legislated for the Muslim when he leaves his house that he says:

 

بِاسْمِ اللهِ, تَوَكَلْتُ عَلَى اللهِ, لا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللهِ

 

(In the Name of Allaah, I put my trust in Allaah, there is neither might nor power except with Allaah)

 

It is from the Sunnah that he says that every time he leaves his house4. And in this (statement) is a request for help – that Allaah, The Mighty and Majestic, helps him with whatever he is about to do that is from the beneficial good deeds in his religion and his worldly affairs.”

 

 

 

Footnotes

 

 

 

 

 

 

2Saheeh Bukhari, Book of Invocations (Da’waat)

3In his second tape/audio explaining the book: Saheeh al-Kalim at-Tayyib, translated from:

http://www.ajurry.com/vb/showthread.php?t=29099

4From the hadeeth narrated by Anas bin Malik that the Prophet Muhammad – sallallaahu alayhe wa sallam – said:

 

من قالَ يَعني إذا خرجَ من بيتِهِ : بِسمِ اللَّهِ ، توَكَّلتُ على اللَّهِ ، لا حَولَ ولا قوَّةَ إلَّا باللَّهِ ، يقالُ لَهُ : كُفيتَ ، ووُقيتَ ، وتنحَّى عنهُ الشَّيطانُ

 

Whoever says when he leaves his house: ‘Bismillaah, tawakkaltu ‘alaallaah,  Laa hawla wa laa quwwata illaa billaah’ (In the Name of Allaah, I put my trust in Allaah, there is neither might nor power except with Allaah), is sufficed and protected and Shaytaan withdraws from him.”

 

Imaam al-Albaanee said that it was Saheeh in Saheeh at-Tirmidhee (3426)

 

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Authentic hadeeth to say on breaking the fast

July 11, 2013

 

 

Abdullah bin Umar – radiallahu anhumaa – narrated that when the Prophet – sallallaahu alayhe wa sallam – would break his fast, he would say:

 

 

ذَهَبَ الظَّمَأُ وابْتَلَّتِ العُرُوْقُ وثَبَتَ الأَجْرُ إِنْ شَاءَ اللهُ

 

 

The thirst is gone, the veins are quenched, and the reward is confirmed, in shaa Allah”

 

 

 

 

Shaikh Albaanee declared it “hasan” in Saheeh al Jaamee (4678)

 

Shaikh Ibn Baz said its isnaad was hasan in a footnote in Buloogh al Maraam (407)

 

Imaam as Suyooti declared it “saheeh” in al Jaami’ as-Sagheer (6589)

 

And Imaams Ibn Hajar (al Asqalaanee) and ad-Daaraqutnee declared it “hasan”

 

Ahaadeeth that are popular, Widespread and Weak (Part 4)

June 23, 2013

From:

http://ah-sp.com/2012/07/26/ahaadeeth-that-are-popular-widespread-and-weak-part-4/

 

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu Alaa Rasoollillahi

Ammaa Ba’d:

Ramadhaaniyaat: Ahaadeeth concerning Ramadhaan and fasting

In continuing with this series we mention here ahaadeeth connected to Ramadhaan. Every ramadhaan in sermons, lectures and articles there are a number of oft repeated claims made concerning this blessed month, hopefully the origin of some of these claims will become clearer with these brief articles. Whatever is established by other texts will be indicated inshallah.

Upon the authority of Abu Huraira – Radhiyallahu anhu who said that the Messenger of Allah – Sallallahu alaihi Wa Salam said:

The beginning of Ramadhaan is mercy, its middle is forgiveness, and its end sees (the) freedom (of individuals) from the fire

Ruling: Dha’eef Jiddan (Very weak)

(Collected by Ibn Abi Dunya in ‘Fadhaa’ilu shahri Ramadhaan’ (37), and declared ‘Dha’eef Jiddan by Shaikh AlAlbaani in ‘Ad dha’eefah’ (4/1569))

Upon the authority of Anas Ibn Maalik who said:

When (the month of) Rajab would enter (upon us) he (the prophet – Sallallahu Alaihi Was Salam) used to say:

“Allahumma Baarik lanaa fee Rajabin Wa Sha’baan wa Balighnaa Ramadhaan (Oh Allah bless us in Rajab and sha’baan and bring us to Ramadhaan)”

Ruling: Dha’eef (Weak)

(Collected by Ibn Abi Dunya in ‘Fadhaa’ilu Shahri Ramadhaan (1) and Ibn Asaakir and declared ‘Dha’eef’ by Shaikh Al Albaani in Dha’eeful Jaami’ (4395))

Upon the authority Abdullah Ibn Abi Aufaa who said that the Messenger – Sallallahu alaihi Was Salam said:

The sleep of the fasting person is worship, and his silence is tasbeeh (glorifying Allah) and his actions are multiplied, his supplications are answered and his sins are forgiven

Ruling:Maudoo’ (Fabricated)

(Collected by Al Khalaal in ‘Al Amaali’ (46) and declared ‘Dha’eef’ by Shaikh Al Albaani in ‘Dha’eef Al Jaami’ (5972)) and ‘Maudoo’ in ‘Dha’eefah (4696))

Upon the authority of Abu Huraira who said that the Messenger – Sallallahu alaihi wa Salam who said:

Fast!, and become healthy

Ruling: Dha’eef (Weak)

(Collected by Ibn Sunni and Abu Nu’aym and declared ‘Dha’eef’ by Sh Al Albaani in Dha’eeful Jaami’  (3504))

Upon the authority of Bilal ibnil Haarith who said that the Messenger of Allah – Sallallahu alaihi was Salam who said

Ramadhaan in Madeenah is better than Ramadhaan in any other place

Ruling: Baatil (False hadeeth)

(Collected by At Tabaraani 1/111/2 and Ibn Asaakir 8/510/2 and declared ‘Baatil’ by Sh Naasir in ‘Ad Dha’eefah (831))

Upon the authority Anas Ibn Maalik – Radhiyallahu anhu who said the Messenger – Sallallahu alaihi Was Salam said:

Indeed Allah revealed to his angels who record the deeds of the servants, do not record any of the evil deeds of my fasting servants after Asr

Ruling: Baatil (False hadeeth)

(Collected by Al Khateeb Al Baghdaadi in ‘At Taareekh’ (6/124) and declared ‘Baatil’ by Imaamud daaraqtni and Sh Al Albaani in ‘Ad Dha’eefah (6580))

Upon the authority Abu Huraira who said the Messenger – Sallallahu alaihi was Salam:

Everything has its zakaat, and the zakaat of the body is fasting, for fasting is half of patience

Ruling: Dha’eef (Weak)

(Collected by Ibn Maajah (1745) and declared ‘Dha’eef’ by Sha Al Albaani in ‘Dha’eef At Targheeb 579))

Wallahu a’lam

 

Ahaadeeth that are popular, widespread and weak (Part 3)

June 23, 2013

From:

http://ah-sp.com/2012/07/07/ahaadeeth-that-are-popular-widespread-and-weak-part-3/

 

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

In continuing with this series concerning popular weak ahaadeeth:

16. Upon the authority of Ibn Umar who made wudhu and wiped his neck then said (attributing his statement to the messenger – Sallallahu alaihi Wa Sallam

Whoever makes wudhu and wipes his neck will not be bound with collars on the day of judgement

Ruling: Fabricated – Collected by Abu Nu’aym in akhbaar Asbahaan 2/115 and declared ‘Fabricated by Shaikh Al Albaani in Ad Dha’eefah 2/167 Number 744

17.Wiping the eyes with ones index fingers when hearing ‘Ash hadu an Laa ilaaha ilallah…and the that one who does so will have the right to the intercession of the messenger – Sallallahu Alaihi Was Sallam

Ruling: Not Authentic

(Collected by Ad Dailami In ‘Musnadul Firdous upon the authority of ibn Umar and it is declared: ‘Not Authentic by shaikh Al Albaani in ‘Ad Dha’eefah’ 72)

18. “Salaah in a turban is equivalent to 10,000 good deeds

Ruling: Fabricated

(it was mentioned by As Suyooti in ‘Dhail Al Ahaadeeth Al Maudoo’ah’ (111) and declared ‘Fabricated’ by Shaikh Al Albaani in ‘Ad Dha’eefah 129)

19. “Be plentiful in saying ‘Laa ilaaha illallah’ during funerals

Ruling: Da’eef  (weak)

(Collected by Ad Dailami (1/1/32) upon the authority of Ibn Umar and declared ‘Dha’eef’ by Shaikh Al Albaani in Adh’Dha’eefah 2881)

20. “Whoever visits the grave of his parents or one of them every friday will have his sins forgiven and will be written as one who was dutiful to his parents

Ruling: Fabricated

(Collected by At Tabaraani in ‘As Sagheer’ (199) upon the authority of Abu Hurairah and declared ‘Fabricated’ By Shaikh Al Albaani in Ad Dha’eefah (49)

21. “Be plentiful in the rememberance of Allah until it is said about you ‘Majnoon! (Deranged!)

Ruling: Dha’eef

(Collected by Haakim 1/499) and declared ‘Dha’eef’ By shaikh Al Albaani in Ad Dha’eefah 517)

22. “Whenever he – Sallallahu alaihi Was Sallam – would cut his hair, trim his nails or blood cup he would have it sent to the baqee’ (graveyard in Madina) and have it buried

Ruling: Baatil (False)

(Mentioned by Ibn Abi Haatim (2/337) and declared ‘False’ by shaikh Al Albaani in Ad dha’eefah 713)

23. “He – Sallallahu Alaihi Was Sallam – used to eat with the whole of his palm

Ruling: Munkar (Conflicting). (‘Munkar’ is hadeeth terminology for a hadeeth that opposes an authentic hadeeth and has in its chain of transmission, a weak narrator)

(Collected by Al Uqaili in Ad Dhu’afaah 4/90 and declared ‘Munkar By Shaikh Al Albaani in Ad Dha’eefah (6225) he also mentioned it in number 1202 and declared it ‘Fabricated’)

24. “The Messenger of Allah did not used to raise his hands until he finished from Salaah (i.e. other than the initial Takbeer)

Ruling: Dha’eef (Weak)

(Collected by At Tabaraani in ‘Mu’jamul Kabeer 3/211/1 who mentions his chain going back to Abdullah ibn Zubair who saw a man raising his hands in Salaah before finishing his Salaah, then when he finished praying he said “The Messenger of Allah did not used to…” Shaikh AlAlbaani declared it weak in Ad Dha’eefah 2544 due to the presence of Fudhail Ibn Sulaimaan An Numairi who the majority of he Imaams of hadeeth declare a weak narrator)

25. The Messenger raised his hands after giving salaam (from Salaah) and while (still) facing the qibla and made dua that Allah frees Waleed Ibnil Waleed, ‘Iyaash ibn abi Rabee’ah, Salamah Ibn Hishaam and the (other) weak defenseless muslims from the Mushrikeen. Those who are unable to devise a plot or direct their way, from the hands of the mushrikeen

Ruling: Munkar

(Collected by Bazaar (3172) Shaikh Al Albaani after mentioning the hadeeth in ‘Ad Dha’eefah and discusses the presence of the weak narrator Ali Ibn Zaid ibn Jud’aan in its chain then he mentions:

The conclusive statement then is that nothing is established upon the messenger – Sallallahu Alahi was sallam – regarding him raising his hands after Salaah. As far as the affair of the Imaam making Du’a and those behind him saying ameen! after the prayer as is customary practice today in many Islamic countries then it is a bid’ah (innovation ) having no origin..” (See ‘Ad Dha’eefah 6/57-60)

Wallahu a’lam

Was Sallallahu ‘alaa Nabiyinaa Muhammad

 

Whoever recites the Quran skillfully…

March 21, 2013

 

 

1المَاهِرُ بِالقُرْآنِ مَعَ السَّفَرَةِ الكِرَامِ البَرَرَة ،

و الَّذِي يَقْرَؤُهُ و يَتَعْتَعُ فِيْهِ وهُوَ عَلَيْهِ شَاقٌّ لَهُ أَجْرَانِ

Aishah – radiallahu anhaa – narrated that the Prophet – sallallaahu alayhe wa sallam – said (translated):

“The one who recites the Quran skillfully is with the noble righteous scribes (angels).  And the one who recites and he falters and it is difficult for him, will have two rewards.”

Declared authentic by Shaikh Albanee in Saheeh al Jaamee’

(Footnote)

1There is a hadeeth with similar wording in Muslim, Book of Salah, chapter:

EXCELLENCE OF THE ONE WHO IS PROFICIENT IN THE QUR’AN AND ONE WHO FALTERS IN IT

Mustalahul Hadeeth – Shaikh Uthaymeen

January 18, 2013

A book regarding the science of hadeeth (Arabic only) by Shaikh Uthaymeen

http://www.ibnothaimeen.com/all/index/mostalah_alhadith.pdf

 

 

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)

al Lu Lu wal Marjaan

November 1, 2012

It says in the beginning of the following Arabic file (translated):

“A book of noble hadeeth in which the compiler {Allaamah Muhammad Fu’aad Abdul Baaqee} collected the ahadeeth that the two Shaikhs, Imaam Bukhari and Imam Muslim, agreed upon from the ahaadeeth which are from their Saheeh collections. He collected 1906 ahaadeeth.”

Download al Lu Lu wal Marjaan’s Arabic text (in two parts):

Lu Lu Wal Marjaan part 1

Lu Lu Wal Marjaan part 2

 

 

Purchase the book with English translation:

http://www.troid.ca/store/pearls-and-corals-al-lu-lu-wal-marjan.html

 

 

Explanation of the book of Zakah by Shaikh Ubaid al Jaabiree:

http://ar.miraath.net/category/series-26

 

Explanation of Book of Fasting (lessons 2 and 3) by Shaikh Muhammad ibn Haadee al Madkhalee:

http://ar.miraath.net/category/series-29

 

Explanation of the Book of Fasting by Shaikh Ubaid al Jaabiree:

http://www.albaidha.net/vb/showthread.php?p=118549

 

Explanation of Book of Salah by Shaikh Ubaid al Jaabiree:

http://ar.miraath.net/book/2220

 

Miracles of the Prophet – Shaikh Ali al Haddaadi

October 13, 2012

Miracles of the Prophet by Shaikh Ali al Haddaadi:

 

http://mtws.posterous.com/miracles-of-the-prophet

 

There is no obedience to the creation if it causes you to disobey The Creator

September 8, 2012

لا طَاعَةَ لِمَخْلُوْقٍ فِي مَعْصِيَةِ الخَالِقِ

There is no obedience to anyone from the creation if it causes you to disobey The Creator”

 

This hadeeth was collected by the following scholars:

Ash-Shawkaanee in As-Sail al-Jaraar and he graded it Saheeh

Ibnul Qayyim in A’laam al-Mawqa’ayn and he graded it Saheeh

Shaikh Albaanee in Takhreej Mishkaah al-Masaabeeh and he graded it Saheeh

[Find a hadeeth and its grading: http://www.dorar.net/enc/hadith ]

 

And in this hadeeth from Bukhari1:

أنَّ النبيَّ صلَّى اللهُ عليه وسلَّم بعَث جَيشًا ، وأمَّر عليهم رجلًا ، فأوقَد نارًا ، وقال : ادخُلوها ، فأرادوا أن يَدخُلوها ، وقال آخرونَ : إنما فرَرْنا منها ، فذكَروا للنبيِّ صلَّى اللهُ عليه وسلَّم ، فقال للذين أرادوا أن يَدخُلوها : ( لو دخَلوها لم يَزالوا فيها إلى يومِ القيامةِ ) . وقال للآخَرينَ : ( لا طاعةَ في المعصيةِ ، إنما الطاعةُ في المعروفِ)ا

 

The Prophet – sallallahu alayhe wa sallam – sent an army and appointed a man as their commander The man kindled a fire and then said (to the soldiers), “Enter it!” Some of them intended to enter it while others said, ‘We have run away from it (i.e., embraced Islam to save ourselves from the ‘fire’).’  (The fire died out and) they (later) mentioned that to the Prophet – sallallahu alayhe wa sallam – and he said about those who had intended to enter the fire, ‘If they had entered it, they would have remained In it till the Day of Resurrection.’ Then he said to others,

لَا طَاعَةَ فِي المَعْصِيَةِ, إِنَّمَا الطَّاعَةُ فِي المَعْرُوْفِ

‘There is no obedience to the one who commands disobedience (to Allah), obedience is only in what is good.’

 

An excellent article Shaikh Uthaymeen in which he speaks some about this principle:

http://www.answering-extremism.com/trans-pub/ae_misau_9.pdf

[Footnotes]

1 In the chapter – Accepting the Information Given by a Trustworthy Person, narrated by Ali.  And there is a hadeeth with similar wording collected by Muslim