Translated by Aboo Sumayyah Aqeel Walker
Written by/Said by Al Imaam Muqbil bin Haadee Al Waadi’ee (Rahimahullaah)
Edited by Editorial Staff at tazkiyah (dot) org (the site is down now, baarak Allaahu feekum)
Question: These days the television and video exist which ruins the youth and causes division in their thinking and they become blind followers of the enemies of Islaam. So what is the way or how do we advise the people to avoid this devil (the T.V.), and what are the harms that are caused by this television? Read more…
 They performed worship by whistling and clapping their hands.
- the explanation -
From the aspects of the Days of Ignorance that the Messenger of Allaah (صلى الله عليه وسلم) opposed them in was their performance of worship to Allaah by means of whistling and clapping. Allaah says:
وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَاء وَتَصْدِيَةً فَذُوقُواْ الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
“And their prayer at the House (Ka’bah) was nothing but whistling and clapping of hands. So taste the torment because of what you used to disbelieve.” [Surah Al-Anfaal:25]
This means: The worship that the polytheists performed to Allaah at the sacred Ka’bah was nothing more than whistling and clapping.
The word mukaa means whistling, while tasdeeyah means clapping with the hands and palms. They would do this while at the House of Allaah and call it prayer, seeking nearness to Allaah through it. This is one of the things the devils among mankind and the jinn beautified to them, in order to deceive them.
Worship is not to be done except according to what Allaah has legislated – so it is dependent upon revelation. A person must not introduce something from his own self or take it from someone else when it is not according to what Allaah has legislated, thus worshipping Allaah by it even though it has no source in the religion.
Here, we can derive the prohibition of these two matters, which are: whistling and clapping. They are forbidden even though one may not intend to be performing worship by them, since there can be found imitation of the polytheists in it.
As for clapping, the Prophet (صلى الله عليه وسلم) only allowed it specifically1 for women at the time of a necessity, such as to notify the Imaam if he has omitted or added something to the prayer. This was due to the fitnah that could occur from their voice if there are men present. And it is not permissible for a man to imitate the disbelievers or to imitate a women by clapping.
وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَاء وَتَصْدِيَةً فَذُوقُواْ الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ1 Abu Hurairah (رضي الله عنه) reported that the Messenger of Allaah (صلى الله عليه وسلم) said: “Saying Subhaanallaaah is for men and clapping is for women.” [Transmitted by Al-Bukhaaree (no. 1203) and Muslim (no. 422/106)] And in the hadeeth of Sahl bin Sa’ad, he reported that the Messenger of Allaah (صلى الله عليه وسلم) said: “Why is it that I see you clapping so much. Whoever is doubtful about something is the prayer, let him SubhanAllaah for if one says it, it will attract attention. Clapping is only for women.” Transmitted by Al-Bukhaaree (no. 684) and Muslim (no. 421)]
From the book Masaa’il-ul-Jaahiliyyah (Aspects of the Days of Ignorance) by Shaykh Muhammad bin ‘Abdil-Wahhaab (d.1206h) explained by Shaykh Saalih bin Fawzaan al-Fawzaan.
Taken from http://wp.me/p1sB9q-U3
The look is one of the poisonous arrows of the Devil. If a person shoots it out, it is indeed a poisonous missile that kills the one who sends it. This arrow returns back to the heart of the one looking.
The look is a poisonous arrow that returns to the heart of the onlooker, striking it and affecting it, or killing it and causing it to die. So none of them should look at what Allaah has forbidden. The creation of this look and this eyesight is a blessing, which humans must use for only that which Allaah has permitted. He must use them for only those things that Allaah has allowed and refrain from using them for those things that Allaah has forbidden. Allaah says about men: “Tell the believing men to lower their gaze.” [Surah An-Noor: 30] And He says about women: “And tell the believing women to lower their gaze.” [Surah An-Noor: 31]
Women are ‘Awrah – Explained
‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said:
Women are but an ‘awrah (something private to be covered). A woman might leave her house without there being any problem with her, but the Shaytân seeks her out and says [to her], “You will not pass by anyone except that you will impress/please him.” A woman puts on her clothes and is asked where she is going, to which she replies, “To visit a sick person,” or “to attend a funeral”, or “to pray in the masjid”; but a woman never worships Allâh in the way she does when she worships Him in her house.
Al-Tabarânî. Graded sahîh by Shaykh Al-Albânî in Sahîh Al-Targhîbi wa Al-TarhîbVol. 1 p84.
- My Advice to the Women – by the Shaykhah Umm Abdillaah al-Waadi’iyah
Download PDFs – Part 01 – 02 – 03 – 04 – 05 (keep checking here for other parts)
With the introduction and review of the esteemed Shaykh Aboo Abdur Rahmaan Muqbil ibn Haadee al-Waadiee [448 pages - Purchase Here ]
- by Abu.Iyaad . Source : Dajjaal.com
Magicians practicing sorcery have certain features and signs that prove that they are obeying and worshipping the devils (shayaateen) and are in league with them. The ruling of magic (witchcraft, sorcery) is that it is disbelief (kufr) and anyone indulging in it is a kafir (disbeliever). There is no such thing as “good” magic. All magic (sihr) is haraam.
Signs of the Practitioners of Magic (Sihr)
From these signs are:
- The magician will ask you for some clothing which has been in direct contact with your body, they are looking for something which has traces of sweat upon it. It can also be a comb, or some hair, or a picture (photo).
- The magician will ask you for your name and the name of your mother. This type of magician is greater in his disbelief than others, because the devils are prepared to work for him through names alone, without the need for any clothing or hair and the likes, which indicates his obedience to the devils is greater than others, and that he has reached a level with these devils that other lesser magicians have not.
- He will chant or mumble what are talismans (spells, amulets) but in a language that is not understandable.
- He will ask a person to keep away from the people for a defined time in a room in which no sunlight enters.
- He will often be found in a dark room.
- He will often use bukhoor (incense) or a fire in which he will put bukhoor (incense).
- The magician will ask you for a sacrificial animal (chicken, sheep etc.) with a given description (i.e. age, size etc.) so that it is sacrificed in a specific way (without Allaah’s name being mentioned), and then its blood is used to smear on to the patient’s body (where he has his pain or disease), or the patient may be requested to go to a deserted buildings or places and asked to smear the blood, or it may be on stones or on trees in a certain location.
- On some occasions the magician may tell the person his name, his mother’s name, the place he has come from, or the reason (problem, ailment, need) for which he has come. He gets this knowledge through the devils he is giving obedience to, and which he is summoning for this purpose.
- He may give the person an amulet in the shape of a triangle or a square (made out of paper, or a cloth), or it could be out of leather, or it could be made out of silver, and inside of it there are written calls for help from the devils, coded through numbers and symbols, and words written backwards. He may ask the person to hang them around his neck or put them under the pillow.
- He will write talismans, or amulets in which he mixes parts of the Qur’an, the names of the Prophets, or Companions, along with unknown names, symbols and combinations of numbers and letters.
- He will write or prepare talismans on paper or otherwise and which will often contain five pointed stars – these five pointed stars represent Satan in occult symbolism.
- He may give the person certain artifacts and ask him to bury them in the earth, in a specific location.
- He may give the person pieces of paper mixed with pieces of wood and ask him to burn these papers and wood and use them as bukhoor (incense, fumigation) to fumigate himself with the smoke. And these papers are likely to be pages of the Qur’an torn into small pieces.
- He may give him the skin of an animal (like a fox or wolf or jackal), or its teeth and ask him to carry them, or he may give him black threads, or cords to hang in his car.
- He may ask the person to wear a garment he gives him and ask him to wear it on a specific defined days, and the garment will be filled with talismans and amulets (they will be stitched into the garment).
- He may give the person a ring to wear onto which talismans are etched, or a small padlock with its key inserted around which a talisman is attached with sellotape. And other odd things like this.
- From the signs of the magician is belittlement of the Qur’an and its desecration, and this takes place in many ways.
These signs are found amongst many people claiming to be “faith-healers”, and they come out in the garb of faith, pretending to be pious, and they place advertisements in the papers and on the radio and television (in some Muslim lands) and in the Western lands also. So you should beware of these liars and worshipers of the devils, and warn everyone against them – to see how these people became magicians in the first place, read the following article:
- The Evils of Harry Potter and the Kufr of Magic – Transcribed Lecture – Listen @ troid.org
By Abul Abbaas Moosa Richardson
- Collection of Guidelines on What a Person Can Do to Protect Himself From Magic [PDF]- Translated by Abbas Abu Yahya. Compiled by Shaykh ‘Alee bin Ghazi at-Tawayjjari – From the book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’
Shaykh Ibn Baaz:
The Muslims help their brothers among the jinn to obey Allaah and His Messenger just as they help their human brothers. Humans may help them in some matters without realizing it. They may help them to obey Allaah and His Messenger by teaching and reminding other humans, for the jinn may attend the lessons of humans in the mosques and elsewhere and benefit from them. Humans may also hear some things from the jinn which benefit them; they may wake them up to pray or draw their attention to things which may benefit them or harm them. All of this happens even though the jinn do not make themselves visible to humans. A jinn may make himself visible to some people when pointing them towards something good or something evil. This may happen, although it is rare. Usually they do not appear to humans, although their voices may be heard on some occasions when they wake a person for prayer or tell him of some things. In conclusion, the believing jinn help the believers even though the believers may not realize it, and they love everything good for them.
They may attend lessons, and they love to listen to the Quraan and knowledge, as stated above. The believers among the jinn attend the lessons of humans, at some times and in some lands, and they benefit from the lessons of humans. All of this happens and is well known. This has been clearly stated by many of the scholars whom the jinn contacted and asked about some issues; they told them that they had attended their lessons. All of this is well-known, and Allaah is the One Whose help we seek.
كتاب مجموع فتاوى ومقالات متنوعة لسماحة الشيخ العلامة عبد العزيز بن عبد الله بن باز رحمه الله . م/9 ص/373
- The Difference between the Jinn and Shayateen –Devils
- The Believer exhausts his Devil
- Listening to The Quran for Protection from the Shaytan
- The Thief and The Three Homes! « Blog @ AbdurRahman.org
- How Shytan decieved Barsisa, the worshipper.
- SalafiTalk.Net – help me believe in allah and islam please
- The Devil’s Inspiration
The Messenger of Allah said: Whoever says – upon going out of his home:
Bismillãh, tawakkaltu `alã ‘allãh, lã hawla wa lã quwwata ‘illã bil-lãhi ta`ãla,
[I put my trust in Allah, there is neither might nor strength, except by Allah, the Most High]
it is said to him:
“You have been sufficed, protected, and guided, and the shaytan would move aside from him, then say to another shaytan: What access do you have to a man that has been guided, sufficed, and protected?”
Reported by Abu dawood, An-Nisã’ee , and At-Tirmithi and he said it was comely-sound. Al-Albãni said it is as At-Tirmithi said; rather, he said, it is sound, and he said that Ibn Hibbãn also reported it in his Saheeh. Al-Albãni included this hadeeth in The Authentic of Good Sayings as #44.
- Tawakkul Page
- Whoever Does not Supplicate to Allaah, then Allaah is Angry with him [PDF]
Taken from Silsilah Ahadeeth As-Saheehah Shaykh Nasir- Deen Al-Albaani
- Authentic Supplications of the Prophet – Waleed K.S. Al-Essa
- Fortress of The Muslim – Hisn Al Muslim – Saaed Al Qahtaani – 57 [Frames HTML Version] [PDF] [Book]
- Explanation of the Du’aa to alleviate Grief, Distress and Anxiety – By Abu Abdullah Hasan as Somaali
Transcription by: Umm Yusuf min Sri Lanka [ pdf version here from muslimaat.info ] Must Read !!
Indeed the Shaytaan has succeeded in leading many people astray from the straight path of Allah. He promised this, as we were informed by our Lord – The Most High – when He said:
“(Iblîs) said: “Because You have sent me astray, surely, I will lie in wait against them (human beings) on Your straight path. ”Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).”
[ The Noble Qur'aan, سورة الأعراف Soorah al-A'raaf 007, Verses 016 - 017]
From the countless tricks of the shaytaan and his constant deception of the children of Adam (may the blessings of Allah be upon him) is that he seeks to divert the servant away from performing sincere repentance. He is keen to accomplish this through several means and sinister strategies. Amongst his strategies is persuading an individual to blame others for difficulties and calamities that occur as a result of one’s own sins. Due to this Allah The Most High has informed His servants that that which occurs in one’s life of calamity is a direct or indirect result of what a person has put forward by way of his own hands. Allah The Most High said:
That which befalls you of calamity is due to what your hands have put forward, and Allah pardons much. (Surah al Shura:30)
Sheikh ‘Abdul Rahmaan al Sa’di commented on the above verse:
Allah informs in this verse that a person is not afflicted with a trial in his body, wealth, children, or in anything that he loves and is dear to him, except that this occurs due to that which he has put forward of sins from his own hands. (Tayseer Kareem al Rahmaan pg.899)
The Salaf of the past realized this evil plot of the shaytaan and as a result, they did not seek to blame others if calamities took place, especially those which occurred as a result of one’s sins.
If one were to read the speech of the Salaf, one would find them to be undoubtedly well versed and exceptionally intelligent as it pertains to sins and repentance. The likes of their true understanding of the ill effects of sins and what follows them of trials and calamity can be witnessed in the statement of Fudayl bin ‘Eyaan, he said:
Indeed I disobey Allah and as a consequence, I witness the evil result in the character of my donkey and my servant. (Hilyat al Awliyah 8/109, Al Daa wa Dawaa pg.134)
Another example which shows how the Salaf viewed this matter is illustrated in the story of the repentance of Habeeb Abu Muhammad.
It is mentioned that he was a wealthy merchant who used to lend money to those in need, but with a stipulation that the debtor repays the loan along with interest. One day while Habeeb was leaving his home he passed by a group of young boys who upon seeing him began to chant:
Here comes the man who deals in interest!
Upon hearing this, Habeeb lowered his head in humiliation and said:
Oh Allah! You have exposed my affair even to these young boys!
Habeed then returned home, gathered his wealth and said:
Oh my Lord! I am a slave, and I seek to purchase myself with this wealth, so please free me.
In the morning Habeeb donated all of his wealth in charity and thereafter he began to diligently busy himself with the worship Allah.
It is mentioned that from that time on, if anyone saw Habeeb, he would either be fasting, or indulged in prayer and remembrance of Allah.
It took place that after some time Habeeb passed by a group of youth who upon seeing him mentioned:
Lower your voices. Here comes Habeeb, the devoted worshiper!
Upon hearing this Habeeb said:
Oh Allah! At times You admonish, and other times You praise. Indeed this is all from You.
The people of his time mentioned that Habeeb became in individual whose supplication was always accepted. (Tahtheeb al Kalaam 5/390)
Many lessons and points of reflection can be derived from this story. From amongst them:
1. When Habeeb realized that his affair became well known to the public, he immediately turned to Allah in repentance and sought His forgiveness.
2. He did not become angry because of the information being spread, but rather he straight away concluded that his own sins were the cause of the public becoming aware of his faults.
3. Without delay Habeeb removed from his presence that which he had gained of wealth by way of sin. This is an indication of his true sincerity in repentance.
4. Habeeb did not begin to inquire about who informed the youth of his sin, nor did he say that those who informed the youth had backbitten him. Instead, he grasped the most significant benefit derived from this occurrence, which is the fact that he has committed a wrong against his soul, and he is in need of Allah’s forgiveness.
In the actions of Habeeb are important lessons for the believers and we should all try to gain from this tremendous story.
A present day example of this is, if a Muslim female, for example, were to listen to music from time to time on the internet. One day while her husband is sitting with their children one of them says: Abee, do you know that Ummi listens to music on the computer? If the husband confronts and admonishes his wife, she should not become upset and angry with her children. Instead, she should recognize that possibly this means that her Lord wants well for her! How? It’s possible that if her husband never became aware of this sin, she would continue performing it thereby causing greater harm to her soul. But once her fault became known to her husband and she was admonished for it, at this point, if she stops the sin, turns to Allah and seeks His forgiveness, this trial in reality has become a blessing!
The statement of Fudayl and the story of Habeeb clearly illustrate how the Salaf understood the great affair of repentance, and how they attributed what befell them of trials and tribulations to themselves and not to others. Indeed when an individual comes to such a realization, he will begin to sincerely return to Allah and seek His forgiveness.
Another matter which is worthy of mentioning is that if a servant finds himself constantly committing wrong, but his Lord does not cause difficulties and misfortunes to occur in his life, but instead Allah continues to bless him, this is considered Istidraaj (leading to one’s destruction). This fact was mentioned by our beloved Prophet Muhammad (may the peace and blessings of Allah be upon him), he said:
If you notice that Allah continues to bless an individual with that which he loves of this world, while that person persists to indulge in sin, know that this is leading to his destruction. (Musnad Imam Ahmed and declared authentic in Silsilah al Saheehah 1/700)
The above narration clearly indicates that when Allah wants good for a person who has wronged himself, He will put in that person’s path a calamity that will affect him to such a degree that he sincerely returns to his Lord in a state of humiliation seeking His forgiveness and begging for His pardon. This information proves that tribulations in the life of the Muslim can in fact turn into enormously needed means of purification. But this only takes place if the servant notices this reality and uses the calamity to his benefit from the very beginning. In light of this, the Prophet of Mercy said:
Indeed patience is to be displayed at the beginning of the difficulty. (Sahih al Bukhari:1283, Sahih Muslim:2178)
With clarification of this important issue, it becomes evident how cleverly the shaytaan has allowed tremendous reward and forgiveness to escape the hands of those who are neglectful and careless at times of major tests in their lives!
May Allah correct our affairs and grant us Tawfeeq to understand all matters of our wonderful religion so that we may be saved from the endless plots of the shaytan.
Mustafa George DeBerry
August 24, 2010
- Repentance ( At-Tauba ) & Forgiveness ( Isthigfar )
- Trials – Stress, Worries and Grief & Sabr (Patience) – Tolerance – Anger & Steadfastness
-  Benefits From the Stories of Those Who Repented – by Abul-Hasan Maalik Aadam al-Akhdar
Benefits from the story of a man who killed 99 people and repented and entered into Jannah
We have previously mentioned the case of the religious scholar who prefers this worldly life rather than the Hereafter. However, the mistake of the ignorant worshipper is rejecting knowledge, its verdicts, and his adherence to imagination and vain desires.
Sufyan bin ‘Uyainah and others said,
A Precious and Valuable Gem: The (Religious) Scholar Whose Deeds are Inconsistent with his Knowledge
The religious scholars who prefer and Love this worldly life shall surely speak other than the truth concerning their judgments and religious verdicts. Verily, the judgments of Allah usually contradict the desires of people especially the rulers and those who follow their whims, as their aims cannot be attained except by opposing the truth.
Accordingly, if the ruler and the religious scholar seek position and power and follow their desires, indeed they will not be able to fulfill their aims except by deviating from the truth, especially if there is a doubtful matter involved. The doubtful matter will agree with the desires of man, and vanity will prevail. As a result, righteousness will disappear, and truth will vanish.
However, there is no doubtful matter in the truth, so how can wrong doers dare to oppose it openly, assuming that they will be able to repent afterwards. Such behavior is mentioned in a Qur’anic verse in which Allah says, which means,
Allah, the Exalted, informs us that those wrong doers have chosen the goods of this low life (the evil pleasures of this world) despite being aware of its unlawfulness. Moreover, they say, as an excuse, “(Everything) will be forgiven to us.And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins), so they are insistent upon that, and that is the reason why they dare to utter falsehood against Allah, assuming that the judgment and the religion of Allah are implied therein.Either they know the fact that the religion and the judgment of Allah contradict their claims, or they do not know. The result is that sometimes they utter falsehood against Allah, or else they say what is unlawful.
On the other hand, the pious know quite well that the Hereafter is better than this worldly life, so loving leadership and following one’s desires would not be a temptation to them, so they would never prefer this worldly life to the Hereafter. They have only one path, which is abiding by the Glorious Qur’an and the Sunnah. Besides, they seek help in patience and prayer, think deeply about this worldly life, its transient nature and its inferiority, and they compare it with the Hereafter, its greatness and the fact that it is eternal.
Following one’s desires can blind the heart in a way that makes it confused between the Sunnah and innovation in religion. Sometimes, one may be confused whether or not an action is based on the Sunnah or on an innovation in religion. In fact, when misunderstandings like this occur, it is the fault of religious scholars as they prefer this worldly life and follow the rulers, and their vain desires.
They are mentioned in these verses in which Allah says,which means,
So, this is the likeness of the devious scholar of religion whose deeds contradict his knowledge.The previous verses dispraised this behavior as follows:
One: He has gone astray after having been knowledgeable, and he has knowingly chosen disbelief over faith.
Two: He abandoned faith entirely with no return, so, he threw away the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), like the serpent which throws away its skin.So, if there was any remnant thereof, he could not throw it away.
Three: Satan controlled him and so he tempted and seduced him, and that is why Allah says, “Satan followed him up, and He did not say, pursue him”, because following up means reaching and attaining him, which is much more eloquent than saying, “pursue him,” as far as meaning and expression are concerned.
Four: He has erred after having been guided, which means that he has gone astray in knowledge and in intention, which is related to the corruption of his intention and deeds. Going astray is related to the corruption of knowledge and belief, and the corruption of one side entails the corruption of the other.
Five: If Allah, the Exalted, had so willed, He could have elevated him with knowledge, which would have prevented his destruction. In other words, if he was not knowledgeable, it would have been much better for him, and would have meant a lesser torment for him.
Six: Allah, the Exalted, informed us about his wicked intention, mentioning that he has preferred inferiority rather than the most honorable and the most righteous.
Seven: His inferior choice was not chosen because of an idea that crossed his mind, on the contrary, it was chosen due to his desire to cling to the earth. Clinging means permanent adherence, as if it was said, “He is sticking to the earth.” The Qur’anic expression described his inclination to this worldly life by referring to his clinging to the earth, because the worldly life is the earth, and those who are living therein, and everything that can be extracted thereof, either for adornment or enjoyment.
Eight: He deviated from the right path following his vain desires, so his own desire resembles a leader who should be followed.
Nine: He, the Almighty compared him to a dog, which is the most low amongst creatures, because of its greed.
Ten: He compares his covetousness to this worldly life and his impatience thereto and his grief of being deprived thereof by the lolling out of the dog’s tongue, whether it is left alone or driven away. Accordingly, if that person is left alone, then he will be covetous of this worldly life, and if he is advised he will still be covetous. of this worldly life. He clings to covetousness like the dog with its tongue lolling out. Ibn Qutaibiyah said, “Surely everyone pants because they are exhausted or thirsty, except dogs, for it is their habit to pant while lolling their tongues out in all cases, whether they are exhausted or not, and whether they are thirsty or not, and that is why the Qur’anic expression compared it to the disbeliever, asserting that he has gone astray whether he is advised or left on his own. This is like the dog whether it is left alone or driven away.
- Reflections – Al-Istiqaamah Magazine , Issue No.6
- Correcting the two strengths of knowledge and action – Shaykh Ibn Qayyim al-Jawziyyah
Taken from ‘Miftah dar as-Sa’ada’(key to the land of happiness) . Translated by Abbas Abu Yahya