May Allaah reward you with good, O our Shaykh, this is the 27th question from Libya. The questioner says: I am a youth who has become upright recently, and I was happy with that uprightness. However, before Ramadhaan I was tried with whisperings. The first doubt that was presented to me was: Is it from the justice of Allaah that He punishes the disbeliever who the Da’wah has not reached as it has reached us? Then the matter increased until I rejected the existence of Allaah. Then Allaah favored me and I was freed of this whispering. Then it returned and I was freed of it (again). Now, this is the fifth time that it has returned to me. Every time it returns it is more severe than the previous time and every time I am freed of it I am better than before. How can I be free of this and is this from the signs of insanity?
Firstly: From the Justice of Allaah is that He does not punish anyone until after the establishment of the proof via the sending of the Messengers. Allaah, the Exalted has said:
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
And We never punish until We have sent a Messenger (to give warning).(Al-Isra 17:15)
This is with the exception of those who have been made exceptions. There are some people who have been made exceptions. From that is his (sallallaahu alayhi wa sallam) statement:
الْوَائِدَةُ وَالْمَوْءُودَةُ فِي النَّارِ
“The woman who buries her child alive and the child who is buried alive will (both) be in the Hellfire.”
The scholars explain this by saying that the Maw’oodah الموءُودة is pleased (with being buried alive); based on the knowledge of Allaah regarding her she is pleased with the threat (of Allaah).
الموءُودة This is the one who is buried alive.
Secondly: It is upon you to sit with the good and righteous people and turn your sights away from this whispering once and for all. It is also upon you to seek refuge with Allaah; say:
أعوذ بالله من الشيطان الرجيم
I seek refuge with Allaah from the accursed Shaytaan.
Recite the Qur’aan much; for Allaah will not leave you to be prey for Shaytaan as long as you are with Him, Glorified and Exalted be He. Enact His obligatory matters and preserve the acts of obedience; whether superogatory or obligatory. From that is being abundant in recitation of the Qur’aan; being abundant in superogatory acts; being abundant in repentance and seeking forgiveness. Be abundant in the statement:
سبحان الله وبحمده، استغفر الله وأتوب إليه
Glorified be Allaah (Free from imperfections) and the praise is for Him; I seek the forgiveness of Allaah and I repent to Him
Allaah will not leave you lost; receive glad tidings.
There is no harm for you to search for an upright man to perform Ruqyah on you; for perhaps this is the beginning of insanity.
Translated by: Raha ibn Donald Batts
Watch Video @ http://wp.me/p2sNCV-3iO
- “What to do about the frequent bad thoughts …” – Shaykh Saalih al Fawzaan
- Shaytaan whispers to him in his prayer things that may be kufr
- The Shaytaan whispers to him about who created Allaah
- The Shaytaan whispers to him that he is showing off so that he will give up doing acts of worship
- Devilish whispers during the prayer
- When an evil thought comes to them from Shaytan ..
- Cure for obsessive Shaytaanic insinuations in Ibaadah
Question: This questioner has three questions.
The first question: Is covering the vessels during the night obligatory or not? Based upon his صَلَّىٰ اللَّهُ عَلَيْهِ وَسَلَّمَ statement:
Cover your vessels.
Shaykh Ubaid: You are alluding to the hadith of Hudaifah, that which has been agreed upon from him:
أوكِئوا السِّقاء واذكروا اسم اللهِ عليْه، وَخمِّروا الإِناء واذكروا اسم اللهِ عليْه وَلَوْ أَن تضعوا عليهِ عودًا
Tie your water-skins and mention the Name of Allah over them, and cover your vessels and mention the Name of Allah over them, even if you place over your vessels a stick.
Muslim added—as it appears in Al Muharrar—:
فَإِنَّ فِي السَّنَةِ لَيْلَةً يَنْزِلُ فِيهَا وَبَاءٌ لَا يَمُرُّ بِإِنَاءٍ لَيْسَ عَلَيْهِ غِطَاءٌ ، أَوْ سِقَاءٌ لَيْسَ عَلَيْهِ وِكَاءٌ إِلَّا نَزَلَ فِيهِ مِنْ ذَلِكَ الْوَبَاءِ
For verily there is a night during the year when pestilence descends, and it does not pass an uncovered vessel or an untied water-skin but some of that pestilence descending into it.
Thus what I have taken from this:
First: This affair is obligatory, and it is from the reason for protection, because he said: (even if you place over your vessels a stick) Meaning placing a spoon over a jug or over a bowl that contains drink or food.
Second: This tying—tying the water-skins and covering the vessels—should be done at night. And Allah knows best.
Translated by Rasheed ibn Estes Barbee
Can the Jinn steal material items from the home?
Answered by Shaykh Ubayd al-Jaabiree
May Allah give you good. The first question is from the questions from Miraath website. The questioner from Algeria says. May Allah give you good O Shaykh. Is it possible for the Jinn to steal or take material items from the house, such as gold or wealth?
This category of Jinn does indeed perform the action mention in the question. And that which I found through investigating the situations of the people is that the magicians and charlatans use them (the Jinn) for this purpose. Thus the Jinn place a condition upon them that they seek nearness to them by providing an offering to them. Thus by way of this they fall into shirk. So if they (the magicians and charlatans) do what the Jinn want, they do what they (the magicians and charlatans) want; from stealing, murder, possessing people and other than that.
Translated by Rasheed ibn Estes Barbee
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
The Difference Between Seeking Refuge and Taking Refuge
Imam Ibnul-Qayyim (rahimahullaah) gave a beautiful explanation of taking refuge (a’oodhu), and from that long explanation, he said: “Its essential meaning is to flee from that which you fear will harm you to that which will safeguard you from it.” …The meaning of a’oodhu is: “I take refuge, guard myself and take precaution.”
Also, Ibnul-Qayyim explained the difference between seeking refuge (asta’idhu) and taking refuge (a’oodhu):
The reply is: The “seen” and “ta” are grammatically used to denote a person’s seeking something. Therefore when one says, ‘Asta’idhu with Allaah,’ he is saying, ‘I seek refuge with Him.’ When he says, ‘Astaghfirullaah,’ he is saying, ”I seek the forgiveness of Allaah.”
However, when the person says, ‘I take refuge (a’oodhu) with Allaah,’ he is actually implementing and realizing what he seeks, because he sought refuge and protection with Allaah. There is a clear difference between actually taking refuge and seeking refuge. Therefore, because the one who is taking refuge is actually recoursing to Allaah, and holding firmly to Him, he says the verb that denotes this rather than saying the verb that denotes that he only seeks this.
The opposite is true for the saying, ‘Astaghfirullaah’ (I seek the forgiveness of Allaah), for in this case the person is asking Allaah to forgive him. Therefore, when he says, ‘Astaghfirullaah,’ he is implementing what he desires because the meaning of this statement is, ‘I ask Allaah that He forgive me.’
This then is the best way of seeking refuge, and it was for this reason that the Prophet (salallaahu ‘alayhi wa sallam) used to say: “I take refuge with Allaah from the accursed Shaytaan,” and “I take refuge with Allaah’s perfect words,” and ‘”I take refuge with the Might and Power of Allaah,’ saying, ‘a’oodhu’ rather than ‘asta’idhu.’ Indeed, this is what Allaah taught him to say with His words:
Say: “I take refuge with (Allaah) the Lord of the daybreak, (Al-Falaq, ayah 1)
Say: “I take refuge with (Allaah) the Lord of mankind, (An-Nas, ayah 1)
Employing the word ‘a’oodhu’ rather than ‘asta’idhu.’
(Ibnul al-Qayyim, Bada`i al-Fawa`id, vol. 1, pg. 439-441; Tafsir al-Qayyim, pp. 538-541)
Taken from : http://groups.yahoo.com/group/SalafisOfFlorida/message/1524
Every intelligent person knows that Shaytān has no way to [attack] him except from three angles:
1. Extravagance. [A person] takes more than he needs, so it becomes superfluous; and [surplus] is the share of Shaytān and his point of entry to the heart. The way to avoid this is to avoid giving the self all it wants of food, sleep, pleasure and comfort. When you close this door, you will be safe from the enemy entering through it.
2. Heedlessness. One who remembers [Allāh] is in an impenetrable fortress. If he becomes forgetful and heedless, he opens the gates of the fortress, and the enemy enters, after which it is difficult to expel him.
If Abu Hurairah took knowledge from Shaytaan why can’t I take from the innovator?
Explained by Shaykh Fawzan
Some of the people of innovation use as a proof the hadith of Abu Hurairah to show that it is permissible to take knowledge from the people of innovation because Abu Hurirah took knowledge from Shaytaan.
He took knowledge from the Messenger of Allah, prayers and peace are upon him. He did not take from Shaytaan. The Messenger of Allah is the one who informed him of this and he did not take from Shaytaan. And he did not depend upon the statement of Shaytaan; rather he only depended upon the statement of the Messenger of Allah, prayers and peace are upon him.
(The Messenger of Allah prayers and peace are upon him said:)
“He spoke the truth, while he is a compulsive liar.”
This is using falsehood as proof. This speech is using falsehood as proof.
Translated by Rasheed ibn Estes Barbee
Q: He says: Noble Shaykh, may Allah give you success. Some of the grave worshippers say, we pray to the wali (saint), and he answers some of our prayers. So because he has the ability to do this, this means it’s permissible to pray to him. So how do we respond to this?
A. (Shaykh Fawzan)
My brother, the achievement of a goal by way of shirk does not prove that it’s permissible, because this is a test and a trial, and gradual punishment from Allah azza wa jall. He may be punishing you gradually with this.
Or the devil who is present at the grave or tomb is answering your needs in order to mislead you from the path of Allah, because he may have the ability and he can’t be seen. He might respond to your need and bring this to you from somewhere far off.
This is either a gradual punishment from Allah, or it is from the devil, intending to mislead you, or it happened as a decree and a due measure. It was already decreed for you to obtain this need at this time and this place, by the decree and due measure of Allah, not because you called upon this dead person.
And the point is that Allah has forbidden this. That’s enough. It’s enough that Allah forbade this. “So don’t call upon anyone other than Allah.” (Qur’an, 72:18) This is enough. So if they say, “This is not enough for me, and I will call upon other than Allah”, then say, “Then you have destroyed yourself.”
Taken from the explanation of تنظيف الاعتقاد من ادران الالحاد on 1432-03-26
Listen / Download mp3 : (arabic only)
The Noble Scholar, Muhammad al-‘Uthaymeen, may Allah have mercy on him, said:
In this life, the description of a person’s actions is based upon what is apparent, so we interact with people based upon what is apparent from their conditions.
However, in order for a person’s actions to be sound, his inner actions must match these outward actions. Also, what is apparent from him must coincide with that which is hidden in him.
If a person’s actions are contradictory to his intentions, and his heart becomes engrossed with corrupt aims -and we seek refuge with Allah from this- then there is no greater loss for him! He tires himself by doing deeds; yet, there is no reward for his effort.
The end result of these sorts of actions are clarified in an authentic hadeeth. The Messenger of Allah, may Allah exalt his mention and grant him safety, said: ‘Allah, the Most High, said: ‘I am not in need of any partners, whoever does an action for me and for other than me, I have abandoned him and his polytheism.’ [Collected by Muslim]
[A Subtle Point]
The devil (shaytaan) may come to you when you want to do a good deed and say, ‘You are only doing this good deed to show-off.’ As a result, he decreases your desire to do an action, and he discourages you.
Do not pay attention to this, and do not obey him; rather, perform deeds, even if he says to you: ‘You’re only performing this action to show-off or to gain a good reputation.’ Ignore him, because if someone were to ask you, ‘Are you performing this action to show-off?,’ you would surely say, ‘No!’
Therefore, these devilish whisperings that the devil entered into your heart, don’t pay attention to them. Do good deeds. And do not say to yourself, ‘I am showing-off’ and the like. (1)
[Benefits from Shaykh ‘Uthaymeen’s Speech] (2)
: Allah, the Most High, is not in need of any partners.
: The Messenger’s clear manner in warning against polytheism
: A lofty encouragement to work solely for Allah
: We assess and interact with people based on what is apparent.
: It is possible for the heart to become engrossed with corrupt intentions.
: Doing deeds for other than Allah is a waste of time and effort; furthermore, there is no reward for them.
: The devil is underhanded and diligent in misguiding us.
: Ignore devilish whisperings and perform as many good deeds as possible.
(1) Muhammad al-‘Uthaymeen, Explanation of Riyaadh al-Saaliheen, 1/15-16
(2) Summary by the translator
Abu Adam Jameel Finch
Umm al-Quraa University, College of Sharee’ah
Makkah, Kingdom of Saudi Arabia
http://embodyislam.org/ – Visit and subscribe to this blog to recieve post updates
by Shaikh Muhammad ibn Saalih al-Uthaymeen
Thoughts and whispers that contradict the religion do not frequent the dead heart, on account of its being lifeless and a destroyed organ. Shaytaan does not want more than with what he is charged. For that reason, it was said to Ibn Mas'ud radiyallahu anhu or Ibn Abbas radiyallahu anhu that the Jews say: …
عَنْ أَبِى الْمَلِيحِ عَنْ رَجُلٍ قَالَ كُنْتُ رَدِيفَ النَّبِىِّ -صلى الله عليه وسلم- فَعَثَرَتْ دَابَّتُهُ فَقُلْتُ تَعِسَ الشَّيْطَانُ . فَقَالَ « لاَ تَقُلْ تَعِسَ الشَّيْطَانُ فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ تَعَاظَمَ حَتَّى يَكُونَ مِثْلَ الْبَيْتِ وَيَقُولَ بِقُوَّتِى وَلَكِنْ قُلْ بِسْمِ اللَّهِ فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ تَصَاغَرَ حَتَّى يَكُونَ مِثْلَ الذُّبَابِ ».