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16  Islam / Ask a question on Islam / Re: fasting in month of shaaban on: August 16, 2009, 10:04:16 AM
Assalamu'alaikum wr wb Sister Tasneem

JazakAllah for all your responses on the forum. I have not had so much time recently to research questions and your input is a great help. May Allah reward you for your efforts
17  Islam / Ask a question on Islam / Re: a house with pictures/photographs on: August 06, 2009, 11:46:22 AM
Praise be to Allaah.

You have to hasten to remove these pictures at once, because it was reported that the Prophet (peace and blessings of Allaah be upon him) strongly forbade hanging pictures, and he commanded his great Companion ‘Ali ibn Abi Taalib, “Do not leave any picture without blotting it out and do not leave any built-up grave without levelling it.” (Narrated by Muslim, 1/66). Hanging up pictures of animate beings deprives the people of that house of a great blessing, which is the entrance of angels into that house. It was reported from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The angels do not enter a house in which there are statues or pictures.” (Narrated by Imaam Ahmad; see also Saheeh al-Jaami’, 1961).

You can replace them, if you wish, with pictures of inanimate objects, such as trees, mountains, oceans and other natural scenes, or  other drawings of inanimate objects, without being extravagant or wasteful.

 As for the pictures which are hanging, you have to remove them and blot them out or burn them; do not keep them. It is worth noting that hanging up pictures of the dead is one of the things that renews grief and serves no useful purpose; it may even lead to some kind of veneration which goes against Tawheed. Let us not forget that the shirk committed by the people of Nooh (peace be upon him) started because they set up pictures and images of some righteous people who had lived among them. So be very careful. May Allaah help us and you to do all that pleases Him and earns His forgiveness. And Allaah knows best. May Allaah bless our Prophet Muhammad.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
18  Islam / Ask a question on Islam / Re: a house with pictures/photographs on: August 06, 2009, 11:45:15 AM
Praise be to Allaah.
Firstly:

Taking pictures of natural scenes, such as trees, oceans and mountains, is permissible even if they are drawn by hand. No difference of opinion is known among the scholars concerning the permissibility of that, apart from what was narrated from Mujaahid ibn Jabr concerning the prohibition on making pictures of fruit bearing trees, but not non-fruit bearing trees. Al-Qaadi Ayaad said: No one said this except for Mujaahid.

The majority quoted a number of things as evidence for this permissibility, including the following:

(a)

It was narrated from Ibn ‘Abbaas that the Prophet (blessings and peace of Allaah be upon him) said: “Whoever makes an image in this world will be commanded to breathe the soul into it on the Day of Resurrection, and he will not be able to do that.” Narrated by al-Bukhaari (5618) and Muslim (2110).

(b)

It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that a man came to him and said: O Ibn ‘Abbaas, I am a man who earns a living from what my hands make, and I make these images. Ibn ‘Abbaas said: I will not tell you anything except that which I heard from the Messenger of Allaah (blessings and peace of Allaah be upon him). I heard him say: “Whoever makes an image in this world, Allaah will punish him until he breathes the soul into it, and he will never be able to do that.” The man was very afraid and his face turned yellow. He [Ibn ‘Abbaas] said: Woe to you! If you must do that, then (make images of) these trees and everything that has no soul. Narrated by al-Bukhaari (2225) and Muslim (2110).

(c)

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that Jibreel (peace be upon him) said to the Prophet (blessings and peace of Allaah be upon him): “Tell someone to cut off the head of the statue so that it will be like a tree.” Narrated by al-Tirmidhi (2806), Abu Dawood (4158); classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb (3060).

This indicates that it is permissible to make an image of a tree.

If this permissibility has to do with drawing by hand, then it is more likely that that which is transferred onto paper or onto a computer by means of a camera is also permissible.

With regard to taking pictures with a digital camera of animate beings in order to keep them on the computer, we have discussed that in the answer to question number 95322.

And Allaah knows best.


Islam Q&A
19  Islam / Ask a question on Islam / correct times for salah on: August 06, 2009, 11:31:15 AM
A sister asks:

4.is this true that time for a namaz is till the starting of naxt namaz's time?
20  Islam / Ask a question on Islam / a house with pictures/photographs on: August 06, 2009, 11:30:49 AM
Assalamu'alaikum wr wb

One of our subscribers asks:

3.is it true that the house with pictures /photographs of live persons is not visited by angels?
21  Islam / Ask a question on Islam / will God punish after repentance? on: August 06, 2009, 11:30:16 AM
Assalamu'alaikum wr wb

One of our subscribers asks:

2.if a person repented for his mistake wholeheartedly after the realization and decided not to repeat it but  cannot correct his mistake .will god punish him for it or not?
22  Islam / Ask a question on Islam / mushroom is halal? on: August 06, 2009, 11:29:27 AM
A subscriber asks:

1.i want to know whether mushroom is halal for muslims or not?
23  Islam / Ask a question on Islam / Re: is it haraam to eat with fork or spoon?????? on: August 06, 2009, 11:24:05 AM
Wa'alaikum assalam wr wb

Please see the below fatwa:

Praise be to Allaah.

There is nothing wrong with eating at a table and the like, as mentioned, or with eating with a fork or spoon and the like, and that is not imitating the kuffaar, because it is not something that is unique to them.

And Allaah is the source of strength; may Allaah send blessing and peace upon our Prophet Muhammad and his family and companions. End quote.

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 26/309.
24  Islam / Ask a question on Islam / Re: mobile phone in the masjid on: July 19, 2009, 08:19:17 AM
Please see the below:

Praise be to Allaah. 

Islam is keen that the Muslim’s prayer should be perfect in terms of focus and humility, far removed from anything that may distract a person from prayer. Among the things to which Islam pays attention in this regard are the following:

1 – It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: “We used to pray with the Prophet (peace and blessings of Allaah be upon him) when it was intensely hot. When one of us could not bear to press his face to the ground (because of the heat), he would spread his garment and prostrate on it.”

(Narrated by al-Bukhaari, 1150; Muslim, 620).

Al-Haafiz ibn Hajar said:

The apparent meaning is that they did that in order to remove the distraction caused by the ground being too hot.

Fath al-Baari, 1/493

2 – It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) prayed in a shirt on which there were designs, and when he finished praying he said, “Take this shirt of mine to Abu Jahm and bring me the inbijaaniyyah (a woollen garment that was plain, with no designs) of Abu Jahm, for it distracted me from my prayer.” Haashim ibn ‘Urwah narrated from his father from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “I used to look at its designs whilst I was praying and I was afraid that it would distract me.”

(Narrated by al-Bukhaari, 366; Muslim, 556)

3 – It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “If the iqaamah for ‘Isha’ prayer is given and dinner is ready, then start with dinner.”

(Narrated by al-Bukhaari, 5148; Muslim, 558)

al-Haafiz said:

al-Faakihaani said: This should be interpreted in general terms, applicable to any situation where there is a distraction that may lead to a person not being sufficiently humble and focused (in prayer).

Fath al-Baari, 2/160

4 – It was narrated that Abu Saalih al-Sammaan said: I saw Abu Sa’eed al-Khudri on a Friday, praying facing something that screened him from the people. A young man from among Bani Abi Mu’eet wanted to pass in front of him, and Abu Sa’eed pushed him in the chest. The young man looked and could not find any way to pass except in front of him, so he tried again, and Abu Sa’eed pushed him more strongly than the first time. The young man insulted Abu Sa’eed and entered upon Marwaan, and complained to him about what Abu Sa’eed had done to him. Abu Sa’eed came in behind him, and Marwaan said to him, “What is the matter with you and your brother’s son, O Abu Sa’eed?” He said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘If any one of you is praying facing something that is screening him from the people, and someone wants to pass in front of him, let him push him back, and if he insists then let him fight him, for he is a devil.’”

(Narrated by al-Bukhaari, 487; Muslim, 505)

Al-Zarqaani said: The phrase “for he is a devil” means that he is doing the actions of the Shaytaan, because he is insisting on disturbing someone who is praying.

(Sharh al-Zarqaani, 1/442).

5 – It was narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) went into i’tikaaf (retreat) in the mosque, and he heard them reciting Qur’aan out loud. He drew back the curtain and said, “Each of you is conversing privately with his Lord, so do not disturb one another or raise your voices above one another when reading Qur’aan – or he said, when praying.”

(Narrated by Abu Dawood, 1332)

We should note in this last hadeeth that the Messenger (peace and blessings of Allaah be upon him) forbade the people to distract one another from prayer by their prayer or Qur’aan-reading. He forbade people to distract others from prayer by their prayer or Qur’aan-reading. He did not like the prayer or Qur’aan-reading of one person to distract another person from his prayer.

 In conclusion: Islam encourages focus and humility in prayer, and encourages us to persist in that. What we see of these mobile phones in the situation you mention is something that causes people to lose the proper focus and humility in prayer, because it is a disturbance that affects the spirit and tranquility of prayer.

 We advise our brothers who own these phones not to leave them switched on at the time of prayer, rather they should turn off the ringer.
Islam Q&A
25  Islam / Ask a question on Islam / mobile phone in the masjid on: July 19, 2009, 08:17:38 AM
Assalamu'alaikum wr wb

A brother asks:

Firstly, I say Jazaakum Lahu Khayron for your efforts on our dear religion, islam may God, Almighty Allah continue his blessings and mercy on you.
 I want to know if I can end my phone-ringing while I am in Prayer or I should let it be ringing to end itself.
 Thank you.
26  Islam / Hadith Discussion / Re: regarding the hadeeth: Actions while praying on: July 19, 2009, 08:08:08 AM
Wa'alaikum assalam wr wb

I pray you are in the best of health and Imaan.

This hadith refers to levelling the ground on which you are praying during your Salah.  Historically this would refer to the natural soil/sand/pebbles. The Prophet s.a.w is saying that if you need to do this, do it once.

Perhaps today's equivalent would be flattening/spreading our prayer carpet during Salah.

Allah knows best

Ma'salam
27  Islam / Ask a question on Islam / Re: Trousers on: July 15, 2009, 03:42:44 PM
Assalamu'alaikum wr wb sister

Here are two answers from islam-qa.com:

Praise be to Allaah.

Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan al-Jibreen (may Allaah preserve him) was asked about the ruling on women wearing jeans. He replied:

“As for women wearing pants or trousers, this is not permitted, even if she is on her own or in front of other women or her husband, except if she is in a closed room with her husband only. Apart from that, it is not permitted because it shows the details of her body and makes her get used to these clothes. So she is not permitted to wear these clothes at all.” (al-Nukhbah min al-Fataawaa al-Nisaa’iyyah, p. 30).

Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen was also asked about the ruling on women wearing any kind of pants or trousers. He (may Allaah preserve him) answered:

“I think that women should not wear trousers at all, even if there is no one with her apart from her husband, because this is imitating men. The ones who wear trousers are men, and the Prophet (peace and blessings of Allaah be upon him) cursed women who imitate men.”

Majmoo’ Fataawaa wa Rasaa’il al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, part 12, p. 287





and
Praise be to Allaah.

Our advice is that women should not wear trousers because this is the dress of kaafir women, so they should not wear them. A woman should only wear women’s clothes, the dress of her own country; she should not deviate from that. She should strive to wear concealing and modest clothes which are not tight or see-through, but which cover her and do not show the shape of the body, and which do not resemble the clothes of the kuffaar or of men, or a dress of fame and vanity.


Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 43



28  Islam / Ask a question on Islam / Re: junub on: July 15, 2009, 03:36:49 PM
and some details on ghusl brother:
Praise be to Allaah.
Firstly:

Your ghusl in the manner described is valid and acceptable, praise be to Allaah. But you have missed out some of the sunnahs, which does not affect the validity of your ghusl.

The reason for that is that ghusl is of two types: acceptable and complete. In the case of acceptable ghusl, it is sufficient to do the obligatory parts of ghusl only, without doing any of the mustahabb or Sunnah actions. He should intend to purify himself, then make water reach every part of his body, using any means whether that is standing beneath a shower or immersing oneself in the sea or in a swimming pool and the like, as well as rinsing the mouth and nose. 

Complete ghusl means doing what the Prophet (peace and blessings of Allaah be upon him) did it, with all the sunnahs of ghusl.

Shaykh Muhammad ibn ‘Uthaymeen was asked about how ghusl is done.

He replied: Ghusl may be done in two ways:

1 – By doing the obligatory parts of ghusl only, which is making water reach all parts of the body, and includes rinsing the mouth and nose. If a person makes the water reach all parts of his body, by whatever means, then he has removed the major impurity and purified himself properly, because Allaah says (interpretation of the meaning):

“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”

[al-Maa'idah 5:6]

2 – The complete way, which is doing ghusl as the Prophet (peace and blessings of Allaah be upon him) did it. When he wanted to do ghusl in the case of janaabah, he would wash his hands, then wash his private part and anywhere else that the impurity had reached, then he would do complete wudoo’, then he would wash his head three times with water, then he would wash the rest of his body. This is how complete ghusl is done.

End quote from Fataawa Arkaan al-Islam, p. 248.

Secondly:

There is no difference between ghusl in the case of janaabah and ghusl following menses except that it is more mustahabb to rub the hair in the case of ghusl following menses than in the case of ghusl following janaabah. It is also mustahabb for the woman to apply perfume to the site of bleeding, to remove any unpleasant smell.

Muslim (332) narrated from ‘Aa’ishah (may Allaah be pleased with her) that Asma’ asked the Prophet (peace and blessings of Allaah be upon him) about ghusl following menses. He said: “Let one of you take her water and lotus leaves and clean herself well, then let her pour water over her head and rub it vigorously so that it will reach the roots of her hair. Then let her pour the water over herself, then take a piece of cloth scented with musk and purify herself.” Asma’ said: How should she purify herself? He said: “Subhaan-Allaah! Purify yourself with it.” ‘Aa’ishah said – as if she whispered it to her – Follow the traces of blood. And she asked him about ghusl in the case of janaabah. He said: “Let her take water and clean herself well – or clean herself thoroughly – then let her pour water over her head and rub it so that it reaches the roots of the hair, then let her pour water over herself.” ‘Aa’ishah said: How good the woman of the Ansaar were! They did not let shyness prevent them from understanding their religion properly.

So the Prophet (peace and blessings of Allaah be upon him) differentiated between ghusl following menses and ghusl following janaabah, with regard to rubbing the hair and applying perfume.

Thirdly:

Saying Bismillah when doing ghusl and wudoo’ is mustahabb according to the majority of fuqaha’, and the Hanbalis said that it is obligatory.

Shaykh ibn ‘Uthaymeen (may Allaah have mercy on him) said: Saying Bismillaah is obligatory according to our madhhab, as in the case of wudoo’. There is no text concerning that but they said: It is obligatory in the case of wudoo’ so it is more so in the case of ghusl, because that is a greater purification. 

But the correct view is that it is not obligatory in the case of either wudoo’ or ghusl. End quote from al-Sharh al-Mumti’.

Fourthly:

Rinsing the mouth and nose is essential in ghusl, as is the view of the Hanafis and Hanbalis.

Al-Nawawi said, discussing the difference of opinion on this point: the views of the scholars on rinsing the mouth and nose are four:

1-    That these actions are two of the sunnahs of wudoo’ and ghusl. This is our view (Shaafa’i).

2-    That they are obligatory in both wudoo’ and ghusl and are conditions of them being valid. This is the well known view of Ahmad.

3-    That they are obligatory in ghusl but not in wudoo’. This is the view of Abu Haneefah and his companions.

4-    That rinsing the nose, but not the mouth, is obligatory in wudoo’ and ghusl. This was narrated from Ahmad, and Ibn al-Mundhir said: This is my view.

End quote from al-Majmoo’ (1/400).

The correct view is the second one, which is that rinsing the mouth and nose is obligatory in ghusl, and that is a condition of it being valid. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Among the scholars are some who say that ghusl is not valid without them (i.e., rinsing the mouth and nose), as is the case with wudoo’.

And it was said that it is valid without them.

The correct view is the former, because Allaah says (interpretation of the meaning): “purify yourselves (bathe your whole body)” [al-Maa'idah 5:6],and this includes the entire body. The inside of the nose and mouth are part of the body which must be purified. Hence the Prophet (peace and blessings of Allaah be upon him) enjoined that in wudoo’ because they are included in the words of Allaah (interpretation of the meaning): “wash your faces” [al-Maa’idah 5:6]. As they are included in washing the face and are included in that which must be purified in wudoo’, they are also included in ghusl, because purification in that case is even more important. End quote from al-Sharh al-Mumti’.

Fifthly:

If in the past you did not rinse your mouth and nose when doing ghusl because you did not know the ruling on that or because you were following the opinion of someone who does not regard that as obligatory, then your ghusl is valid and your prayers offered following that ghusl are also valid, and you do not have to repeat them, because of the strong difference of opinion among the scholars concerning the ruling on rinsing the mouth and nose, as stated above.

May Allaah help us all to do that which He loves and which pleases him.

And Allaah knows best.

Islam Q&A

29  Islam / Ask a question on Islam / Re: junub on: July 15, 2009, 03:35:02 PM
Praise be to Allaah. 
Allaah has created desire in man and He has commanded His slaves to use this energy in the proper manner, which is marriage for those who can afford it, in order to attain worldly interests such as building families, strengthening society and populating the earth according to the laws of Allaah. Moreover one of the ways which Allaah has created in His slaves as an outlet for this energy is wet dreams. It is a means of expending sexual energy for both sexes. A person plays no role in that, rather it happens as a result of human nature and a person will not be held to blame for that. The evidence for that is as follows:

1 – It was narrated from ‘Ali that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Pen has been lifted from three: from the one who is sleeping until he wakes up, from the child until he reaches the age of puberty, and from one who is insane until he comes to his senses.”

(Narrated by al-Tirmidhi, 1343; Ibn Maajah, 3032; al-Nasaa’i, 3378)

A similar hadeeth was also narrated from ‘Aa’ishah in the four books of Sunan apart from al-Tirmidhi.

This hadeeth was classed as hasan by al-Tirmidhi, and by al-Nawawi in Sharh Muslim, 8/14

A person who is sleeping does not know what he is doing, so he is one of those from whom the Pen is lifted (i.e., his deeds are not recorded). Wet dreams happen when a person is asleep, so they are among the things that are forgiven.

2 – Allaah has in fact made wet dreams [al-hilm] one of the signs of puberty. Hence Allaah says (interpretation of the meaning):

“And when the children among you come to puberty [al-hilm]…”

[al-Noor 24:59]

If wet dreams were haraam, Allaah would not have made that a sign of puberty.

3 – It was narrated from Zaynab the daughter of Umm Salamah that Umm Salamah said: “Umm Sulaym came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, Allaah is not too shy to tell us the truth. Does a woman have to do ghusl if she has a wet dream?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Yes, if she sees water (a discharge).’ Umm Salamah covered her face and said, ‘O Messenger of Allaah, can a woman have an erotic dream?’ He said, ‘Yes, may your hands be rubbed with dust. How else would her child resemble her?’”

(Narrated by al-Bukhaari, 130; Muslim, 313)

4 – It was narrated that ‘Aa’ishah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about a man who notices some wetness but does not remember having a wet dream. He said, “He should do ghusl.” He was asked about a man who thinks that he had an erotic dream but does not see any wetness. He said, “He does not have to do ghusl.” Umm Salamah said, “O Messenger of Allaah, does a woman have to do ghusl if she sees something like that?” He said, “Yes, women are the twin halves of men.”

(Narrated by al-Tirmidhi, 113; Abu Dawood, 236)

al-‘Ajlaani said:

Ibn Qattaan said: its isnaad via ‘Aa’ishah is da’eef (weak) but its isnaad via Anas is saheeh (sound).

Kashf al-Khafa’, 1/ 248

In conclusion:

Wet dreams are something natural, and they cannot be gotten rid of. The matter is not as embarrassing as you imagined.

And Allaah knows best.

Islam Q&A
30  Islam / Ask a question on Islam / Re: Nimaze Hajat and Nimaz for seeking help against Nazar ( evil eye) on: July 07, 2009, 08:15:37 AM
From islam-qa.com:

Praise be to Allaah. 

These follow some information and fatwas that have to do with the evil eye. We ask Allaah to benefit readers thereby.

The scholars of the Standing Committee were asked:

What is the definition of the evil eye? Allaah says (interpretation of the meaning):

“And from the evil of the envier when he envies”

[al-Falaq 113:5]

Is the hadeeth of the Prophet (peace and blessings of Allaah be upon him) saheeh in which it says that “One third of those who are in the grave are there because of the evil eye”? If a person thinks that someone is envying him, what should the Muslim do and say? If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim? And should he drink the water or wash himself with it?

They replied:

The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allaah commanded His Prophet Muhammad (peace and blessings of Allaah be upon him) to seek refuge with Him from the envier, as He said (interpretation of the meaning):

“And from the evil of the envier when he envies”

[al-Falaq 113:5]

Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word haasid (envier) is more general in meaning than the word ‘aa’in (one who puts the evil eye on another), so seeking refuge with Allaah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it.

Adapted from Zaad al-Ma’aad.

There are ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which speak of the effects of the evil eye. For example it is narrated in al-Saheehayn that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to tell me to recite ruqyah for protection against the evil eye. 

Muslim, Ahmad and al-Tirmidhi narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” This was classed as saheeh by al-Tirmidhi, and also by al-Albaani in al-Silsilah al-Saheehah, 1251.

Imam Ahmad and al-Tirmidhi (2059, where he classed it as saheeh) narrated that Asma’ bint ‘Umays said: “O Messenger of Allaah, the children of Ja’far have been afflicted by the evil eye, shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Abu Dawood narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudoo’, then the person who had been afflicted would wash himself (with that water). This was classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Imam Ahmad (15550), Maalik (1811), al-Nasaa’i and Ibn Hibbaan narrated from Sahl ibn Haneef that the Prophet (peace and blessings of Allaah be upon him) came out and traveled with him towards Makkah, until they were in the mountain pass of al-Kharaar in al-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful skin. ‘Aamir ibn Rabee’ah, one of Banu ‘Adiyy ibn Ka’b looked at him whilst he was doing ghusl and said: “I have never seen such beautiful skin as this, not even the skin of a virgin,” and Sahl fell to the ground. They went to Messenger of Allaah (peace and blessings of Allaah be upon him) came and said, “O Messenger of Allaah, can you do anything for Sahl, because by Allaah he cannot raise his head.” He said, “Do you accuse anyone with regard to him?” They said, “ ‘Aamir ibn Rabee’ah looked at him.” So the Messenger of Allaah (peace and blessings of Allaah be upon him) called ‘Aamir and rebuked him strongly. He said, “Why would one of you kill his brother? If you see something that you like, then pray for blessing for him.” Then he said to him, “Wash yourself for him.” So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him. 

Classed as saheeh by al-Albaani in al-Mishkaat, 4562.

The majority of scholars are of the view that people can indeed be afflicted by the evil eye, because of the ahaadeeth quoted above and others, and because of the corroborating reports and other evidence.

With regard to the hadeeth that you mention, “One third of those who are in the grave are there because of the evil eye,” we do not know how sound it is, but the author of Nayl al-Awtaar said that al-Bazzaar narrated with a hasan isnaad from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the evil eye.”

The Muslim has to protect himself against the devils among the evil jinn and mankind, by having strong faith in Allaah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (peace and blessings of Allaah be upon him), reciting al-Mi’wadhatayn [the last two soorahs of the Qur’aan], Soorat al-Ikhlaas, Soorat al-Faatihah, and Aayat al-Kursi.

Du’aa’s for protection include the following:

A’oodhu bi kalimaat-illaah il-taammati min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created).

A’oodhu bi kalimaat-illaah il-taammati min ghadabihi wa ‘iqaabihi, wa min sharri ‘ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon (I seek refuge in the perfect words of Allaah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence).

And one may recite the words of Allaah:

“Hasbi Allaahu laa ilaaha illa huwa, ‘alayhi tawakkaltu wa huwa Rabb ul-‘arsh il-‘azeem

(Allaah is sufficient for me. Laa ilaaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne)”
[al-Tawbah 9:129 – interpretation of the meaning]

And there are other similar du’aa’s that are prescribed in sharee’ah. This is what was meant by Ibn al-Qayyim in the words quoted at the beginning of this answer.

If it is known or suspected that a person has been afflicted by the evil eye, then the one who put the evil eye on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it, rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the one on whom he put the evil eye, pouring it from behind in one go. Then he will be healed, by Allaah’s leave.

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta, 1/186

Shaykh Muhammad al-Saalih al-‘Uthaymeen was asked:

Can the evil eye afflict a person? How is it treated? Does being on one's guard against it contradict putting one's trust in Allaah?

He replied:

Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allaah says (interpretation of the meaning):

“And verily, those who disbelieve would almost make you slip with their eyes (through hatred)”

[al-Qalam 68:51]

Ibn ‘Abbaas and others said, commenting on this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” Narrated by Muslim. Al-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth.

Reality confirms that and it cannot be denied.

In the event that you are afflicted by the evil eye, you should use the treatments recommended in sharee’ah, which are:

1 – Reciting ruqyah. The Prophet (peace and blessings of Allaah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” al-Tirmidhi, 2057; Abu Dawood, 3884. Jibreel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) and say, “Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”

2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir ibn Rabee’ah to do in the hadeeth quoted above. Then the water should be poured over the one who has been afflicted. 

With regard to taking his waste, such as his urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allaah knows best.

There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one's trust in Allaah). In fact this is tawakkul, because tawakkul means putting one’s trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: U’eedhukuma bi kalimaat Allaah al-taammati min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’”  Al-Tirmidhi, 2060; Abu Dawood, 4737. And he would say, “Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa’eel, peace be upon them both.” Narrated by al-Bukhaari, 3371.

Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/117, 118

See also the answers to questions no. 7190 and 11359.

And Allaah knows best.
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