Sunday, March 12, 2006

Interpretation of Dreams

Interpretation of Dreams

Volume 9, Book 87, Number 111:

Narrated 'Aisha:

The commencement of the Divine Inspiration to Allah's Apostle was in the form of good righteous (true) dreams in his sleep. He never had a dream but that it came true like bright day light. He used to go in seclusion (the cave of) Hira where he used to worship(Allah Alone) continuously for many (days) nights. He used to take with him the journey food for that (stay) and then come back to (his wife) Khadija to take his food like-wise again for another period to stay, till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him in it and asked him to read. The Prophet replied, "I do not know how to read." (The Prophet added), "The angel caught me (forcefully) and pressed me so hard that I could not bear it anymore. He then released me and again asked me to read, and I replied, "I do not know how to read," whereupon he caught me again and pressed me a second time till I could not bear it anymore. He then released me and asked me again to read, but again I replied, "I do not know how to read (or, what shall I read?)." Thereupon he caught me for the third time and pressed me and then released me and said, "Read: In the Name of your Lord, Who has created (all that exists). Has created man from a clot. Read and Your Lord is Most Generous...up to..... ..that which he knew not." (96.15)

Then Allah's Apostle returned with the Inspiration, his neck muscles twitching with terror till he entered upon Khadija and said, "Cover me! Cover me!" They covered him till his fear was over and then he said, "O Khadija, what is wrong with me?" Then he told her everything that had happened and said, 'I fear that something may happen to me." Khadija said, 'Never! But have the glad tidings, for by Allah, Allah will never disgrace you as you keep good reactions with your Kith and kin, speak the truth, help the poor and the destitute, serve your guest generously and assist the deserving, calamity-afflicted ones." Khadija then accompanied him to (her cousin) Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza bin Qusai. Waraqa was the son of her paternal uncle, i.e., her father's brother, who during the Pre-Islamic Period became a Christian and used to write the Arabic writing and used to write of the Gospels in Arabic as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to him, "O my cousin! Listen to the story of your nephew." Waraqa asked, "O my nephew! What have you seen?" The Prophet described whatever he had seen.

Waraqa said, "This is the same Namus (i.e., Gabriel, the Angel who keeps the secrets) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allah's Apostle asked, "Will they turn me out?" Waraqa replied in the affirmative and said: "Never did a man come with something similar to what you have brought but was treated with hostility. If I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while and the Prophet became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, "O Muhammad! You are indeed Allah's Apostle in truth" whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before. (Ibn 'Abbas said regarding the meaning of: 'He it is that Cleaves the daybreak (from the darkness)' (6.96) that Al-Asbah. means the light of the sun during the day and the light of the moon at night).

Volume 9, Book 87, Number 112:

Narrated Anas bin Malik:

Allah's Apostle said, "A good dream (that comes true) of a righteous man is one of forty-six parts of prophetism."

Volume 9, Book 87, Number 113:

Narrated Abu Qatada:

The Prophet said, "A true good dream is from Allah, and a bad dream is from Satan."

Volume 9, Book 87, Number 114:

Narrated Abu Sa'id Al-Khudri:

The Prophet said, "If anyone of you sees a dream that he likes, then it is from Allah, and he should thank Allah for it and narrate it to others; but if he sees something else, i.e., a dream that he dislikes, then it is from Satan, and he should seek refuge with Allah from its evil, and he should not mention it to anybody, for it will not harm him."

Volume 9, Book 87, Number 115:

Narrated Abu Qatada:

The Prophet said, "A good dream that comes true is from Allah, and a bad dream is from Satan, so if anyone of you sees a bad dream, he should seek refuge with Allah from Satan and should spit on the left, for the bad dream will not harm him."

Volume 9, Book 87, Number 116:

Narrated 'Ubada bin As-Samit:

The Prophet said, "The (good) dreams of a faithful believer is a part of the forty-six parts of prophetism:'

Volume 9, Book 87, Number 117:

Narrated Abu Huraira:

Allah's Apostle said, "The (good) dream of a faithful believer is a part of the forty-six parts of prophetism."

Volume 9, Book 87, Number 118:

Narrated Abu Sa'id Al-Khudri:

I heard Allah's Apostle saying, "A good dream is a part of the forty six parts of prophetism."

Volume 9, Book 87, Number 119:

Narrated Abu Huraira:

I heard Allah's Apostle saying, "Nothing is left of the prophetism except Al-Mubashshirat." They asked, "What are Al-Mubashshirat?" He replied, "The true good dreams (that conveys glad tidings)."

Volume 9, Book 87, Number 120:

Narrated Ibn 'Umar:

Some people were shown the Night of Qadr as being in the last seven days (of the month of Ramadan). The Prophet said, "Seek it in the last seven days (of Ramadan)."

Volume 9, Book 87, Number 121:

Narrated Abu Huraira:

Allah's Apostle said, "If I stayed in prison as long as Joseph stayed and then the messenger came, I would respond to his call (to go out of the prison) ."

Volume 9, Book 87, Number 122:

Narrated Abu Huraira:

I heard the Prophet saying, "Whoever sees me in a dream will see me in his wakefulness, and Satan cannot imitate me in shape." Abu 'Abdullah said, "Ibn Sirin said, 'Only if he sees the Prophet in his (real) shape.'"

Volume 9, Book 87, Number 123:

Narrated Anas:

The Prophet said, "Whoever has seen me in a dream, then no doubt, he has seen me, for Satan cannot imitate my shape.

Volume 9, Book 87, Number 124:

Narrated Abu Qatada:

The Prophet said, "A good dream is from Allah, and a bad dream is from Satan. So whoever has seen (in a dream) something he dislike, then he should spit without saliva, thrice on his left and seek refuge with Allah from Satan, for it will not harm him, and Satan cannot appear in my shape."

Volume 9, Book 87, Number 125:

Narrated Abu Qatada:

The Prophet said, "Whoever sees me (in a dream) then he indeed has seen the truth ."

Volume 9, Book 87, Number 126:

Narrated Abu Sa'id Al-Khudri:

The Prophet said, "Who ever sees me (in a dream) then he indeed has seen the truth, as Satan cannot appear in my shape."

Volume 9, Book 87, Number 127:

Narrated Abu Huraira:

The Prophet said, "I have been given the keys of eloquent speech and given victory with awe (cast into the hearts of the enemy), and while I was sleeping last night, the keys of the treasures of the earth were brought to me till they were put in my hand." Abu Huraira added: Allah's Apostle left (this world) and now you people are carrying those treasures from place to place.

Volume 9, Book 87, Number 128:

Narrated 'Abdullah bin 'Umar:

Allah's Apostle said, "I saw myself (in a dream) near the Ka'ba last night, and I saw a man with whitish red complexion, the best you may see amongst men of that complexion having long hair reaching his earlobes which was the best hair of its sort, and he had combed his hair and water was dropping from it, and he was performing the Tawaf around the Ka'ba while he was leaning on two men or on the shoulders of two men. I asked, 'Who is this man?' Somebody replied, '(He is) Messiah, son of Mary.' Then I saw another man with very curly hair, blind in the right eye which looked like a protruding out grape. I asked, 'Who is this?' Somebody replied, '(He is) Messiah, Ad-Dajjal.'"

Volume 9, Book 87, Number 129:

Narrated Ibn 'Abbas:

About a man who came to Allah's Apostle and said, "I was shown in a dream last night..." Then Ibn 'Abbas mentioned the narration.

Volume 9, Book 87, Number 130:

Narrated Anas bin Malik:

Allah's Apostle used to visit Um Haram bint Milhan she was the wife of 'Ubada bin As-Samit. One day the Prophet visited her and she provided him with food and started looking for lice in his head. Then Allah's Apostle slept and afterwards woke up smiling. Um Haram asked, "What makes you smile, O Allah's Apostle?" He said, "Some of my followers were presented before me in my dream as fighters in Allah's Cause, sailing in the middle of the seas like kings on the thrones or like kings sitting on their thrones." (The narrator Ishaq is not sure as to which expression was correct). Um Haram added, 'I said, "O Allah's Apostle! Invoke Allah, to make me one of them;" So Allah's Apostle invoked Allah for her and then laid his head down (and slept). Then he woke up smiling (again). (Um Haram added): I said, "What makes you smile, O Allah's Apostle?" He said, "Some people of my followers were presented before me (in a dream) as fighters in Allah's Cause." He said the same as he had said before. I said, "O Allah's Apostle! Invoke Allah to make me from them." He said, "You are among the first ones." Then Um Haram sailed over the sea during the Caliphate of Muawiya bin Abu Sufyan, and she fell down from her riding animal after coming ashore, and died.

Volume 9, Book 87, Number 131:

Narrated Kharija bin Zaid bin Thabit:

Um Al-'Ala an Ansari woman who had given a pledge of allegiance to Allah's Apostle told me:, "The Muhajirln (emigrants) were distributed amongst us by drawing lots, and we got 'Uthman bin Maz'un in our share. We made him stay with us in our house. Then he suffered from a disease which proved fatal. When he died and was given a bath and was shrouded in his clothes. Allah's Apostle came, I said, (addressing the dead body), 'O Aba As-Sa'ib! May Allah be Merciful to you! I testify that Allah has honored you.' Allah's Apostle said, 'How do you know that Allah has honored him?" I replied, 'Let my father be sacrificed for you, O Allah's Apostle! On whom else shall Allah bestow. His honor?' Allah's Apostle said, 'As for him, by Allah, death has come to him. By Allah, I wish him all good (from Allah). By Allah, in spite of the fact that I am Allah's Apostle, I do not know what Allah will do to me.", Um Al-'Ala added, "By Allah, I will never attest the righteousness of anybody after that."

Volume 9, Book 87, Number 132:

Narrated Az-Zuhri:

Regarding the above narration, The Prophet said, "I do not know what Allah will do to him (Uthman bin Maz'un)." Um Al-'Ala said, "I felt very sorry for that, and then I slept and saw in a dream a flowing spring for 'Uthman bin Maz'un, and told Allah's Apostle of that, and he said, "That flowing spring symbolizes his good deeds."

Volume 9, Book 87, Number 133:

Narrated Abu Qatada Al-Ansari:

(a companion of the Prophet and one of his cavalry men) "I heard Allah's Apostle saying, "A good dream is from Allah, and a bad dream is from Satan; so, if anyone of you had a bad dream which he disliked, then he should spit on his left and seek refuge with Allah from it, for it will not harm him."

Volume 9, Book 87, Number 134:

Narrated Ibn 'Umar:

I heard Allah's Apostle saying, "While I was sleeping, I was given a bowl full of milk (in a dream), and I drank of it to my fill until I noticed its wetness coming out of my nails, and then I gave the rest of it to 'Umar." They (the people) asked, "What have you interpreted (about the dream)? O Allah's Apostle?" He said, "(It is Religious) knowledge."

Volume 9, Book 87, Number 135:

Narrated 'Abdullah bin 'Umar:

Allah's Apostle said, "While I was sleeping, I was given a bowl full of milk (in the dream) and I drank from it (to my fill) till I noticed its wetness coming out of my limbs. Then I gave the rest of it to 'Umar bin Al-Khattab." The persons sitting around him, asked, "What have you interpreted (about the dream) O Allah's Apostle?" He said, "(It is religious) knowledge."

Volume 9, Book 87, Number 136:

Narrated Abu Sa'id Al-Khudri:

Allah's Apostle said, "While I was sleeping, some people were displayed before me (in a dream). They were wearing shirts, some of which were merely covering their breasts, and some a bit longer. Then there passed before me, 'Umar bin Al-Khattab wearing a shirt he was dragging it (on the ground behind him.)" They (the people) asked, "What have you interpreted (about the dream) O Allah's Apostle?" He said, "The Religion."

Volume 9, Book 87, Number 137:

Narrated Abu Sa'id Al-Khudri:

I heard Allah's Apostle saying, "While I was sleeping, I saw (in a dream) the people being displayed before me, wearing shirts, some of which (were so short that it) reached as far as their breasts and some reached below that. Then 'Umar bin Al-Khattab was shown to me and he was wearing a shirt which he was dragging (behind him)." They asked. What have you interpreted (about the dream)? O Allah's Apostle?" He said, "The religion."

Volume 9, Book 87, Number 138:

Narrated Qais bin 'Ubada:

I was sitting in a gathering in which there was Sa'd bin Malik and Ibn 'Umar. 'Abdullah bin Salam passed in front of them and they said, "This man is from the people of Paradise." I said to 'Abdullah bin Salam, "They said so-and-so." He replied, "Subhan Allah! They ought not to have said things of which they have no knowledge, but I saw (in a dream) that a post was fixed in a green garden. At the top of the post there was a handhold and below it there was a servant. I was asked to climb (the post). So I climbed it till I got hold of the handhold." Then I narrated this dream to Allah's Apostle. Allah's Apostle said, "'Abdullah will die while still holding the firm reliable handhold (i.e., Islam)."

Volume 9, Book 87, Number 139:

Narrated 'Aisha:

Allah's Apostle said (to me), "You were shown to me twice in (my) dream. Behold, a man was carrying you in a silken piece of cloth and said to me, "She is your wife, so uncover her,' and behold, it was you. I would then say (to myself), 'If this is from Allah, then it must happen.' "

Volume 9, Book 87, Number 140:

Narrated 'Aisha:

Allah's Apostle said to me, "You were shown to me twice (in my dream) before I married you. I saw an angel carrying you in a silken piece of cloth, and I said to him, 'Uncover (her),' and behold, it was you. I said (to myself), 'If this is from Allah, then it must happen.' Then you were shown to me, the angel carrying you in a silken piece of cloth, and I said (to him), 'Uncover (her), and behold, it was you. I said (to myself), 'If this is from Allah, then it must happen.' "

Volume 9, Book 87, Number 141:

Narrated Abu Huraira:

I heard Allah's Apostle saying, "I have been sent with Jawami al-Kalim (i.e., the shortest expression carrying the widest meanings), and I was made victorious with awe (caste into the hearts of the enemy), and while I was sleeping, the keys of the treasures of the earth were brought to me and were put in my hand." Muhammad said, Jawami'-al-Kalim means that Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet .

Volume 9, Book 87, Number 142:

Narrated 'Abdullah bin Salam:

(In a dream) I saw myself in a garden, and there was a pillar in the middle of the garden, and there was a handhold at the top of the pillar. I was asked to climb it. I said, "I cannot." Then a servant came and lifted up my clothes and I climbed (the pillar), and then got hold of the handhold, and I woke up while still holding it. I narrated that to the Prophet who said, "The garden symbolizes the garden of Islam, and the handhold is the firm Islamic handhold which indicates that you will be adhering firmly to Islam until you die."

Volume 9, Book 87, Number 143:

Narrated Ibn 'Umar:

I saw in a dream a piece of silken cloth in my hand, and in whatever direction in Paradise I waved it, it flew, carrying me there. I narrated this (dream) to (my sister) Hafsa and she told it to the Prophet who said, (to Hafsa), "Indeed, your brother is a righteous man," or, "Indeed, 'Abdullah is a righteous man."

Volume 9, Book 87, Number 144:

Narrated Abu Huraira:

Allah's Apostle said, "When the Day of Resurrection approaches, the dreams of a believer will hardly fail to come true, and a dream of a believer is one of forty-six parts of prophetism, and whatever belongs to prothetism can never be false." Muhammad bin Sirin said, "But I say this." He said, "It used to be said, 'There are three types of dreams: The reflection of one's thoughts and experiences one has during wakefulness, what is suggested by Satan to frighten the dreamer, or glad tidings from Allah. So, if someone has a dream which he dislikes, he should not tell it to others, but get up and offer a prayer." He added, "He (Abu Huraira) hated to see a Ghul (i.e., iron collar around his neck in a dream) and people liked to see fetters (on their feet in a dream). The fetters on the feet symbolizes one's constant and firm adherence to religion." And Abu 'Abdullah said, "Ghuls (iron collars) are used only for necks."

Volume 9, Book 87, Number 145:

Narrated Kharija bin Zaid bin Thabit:

Um Al-'Ala an Ansari woman who had given the Pledge of allegiance to Allah's Apostle said, "'Uthman bin Maz'un came in our share when the Ansars drew lots to distribute the emigrants (to dwell) among themselves, He became sick and we looked after (nursed) him till he died. Then we shrouded him in his clothes. Allah's Apostle came to us, I (addressing the dead body) said, "May Allah's Mercy be on you, O Aba As-Sa'ib! I testify that Allah has honored you." The Prophet said, 'How do you know that?' I replied, 'I do not know, by Allah.' He said, 'As for him, death has come to him and I wish him all good from Allah. By Allah, though I am Allah's Apostle, I neither know what will happen to me, nor to you.'" Um Al-'Ala said, "By Allah, I will never attest the righteousness of anybody after that." She added, "Later I saw in a dream, a flowing spring for 'Uthman. So I went to Allah's Apostle and mentioned that to him. He said, 'That is (the symbol of) his good deeds (the reward for) which is going on for him.' "

Volume 9, Book 87, Number 146:

Narrated Ibn 'Umar:

Allah's Apostle said, "(I saw in a dream that) while I was standing at a well and drawing water therefrom, suddenly Abu Bakr and 'Umar came to me. Abu Bakr took the bucket and drew one or two buckets (full of water), but there was weakness in his pulling, but Allah forgave him. Then Ibn Al-Khattab took the bucket from Abu Bakr's hand and the bucket turned into a very large one in his hand. I have never seen any strong man among the people doing such a hard job as 'Umar did, till (the people drank to their satisfaction) and water their camels to their fill and they sat near the water."

Volume 9, Book 87, Number 147:

Narrated Salim's father:

about the Prophet's dream in which he has seen Abu Bakr and 'Umar: The Prophet said, "I saw (in a dream) that the people had gathered. Then Abu Bakr stood up and pulled out one or two buckets full of water (from a well) and there was weakness in his pulling -- may Allah forgive him. Then Ibn Al-Khattab stood up, and the bucket turned into a very large one and I have never seen any strong man among the people doing such a hard job. He pulled out so much water that the people (drank to their satisfaction) and watered their camels to their fill, (and then after quenching their thirst) they sat beside the water."

Volume 9, Book 87, Number 148:

Narrated Abu Huraira:

Allah's Apostle said, "While I was sleeping, I saw myself standing at a well over which there was a bucket. I pulled out from it as many buckets of water as Allah wished, and then Ibn Abi Quhafa (Abu Bakr) took the bucket from me and pulled out one or two full buckets, and there was weakness in his pull--may Allah forgive him. Then the bucket turned into a very large one and 'Umar bin Al-Khattab took it. I have never seen any strong man among the people, drawing water with such strength as 'Umar did, till the people (drank to their satisfaction and) watered their camels to their fill; whereupon the camels sat beside the water."

Volume 9, Book 87, Number 149:

Narrated Abu Huraira:

Allah's Apostle said, "While I was sleeping, I saw myself standing over a tank (well) giving water to the people to drink. Then Abu Bakr came to me and took the bucket from me in order to relieve me and he pulled out one or two full buckets, and there was weakness in his pulling --may Allah forgive him. Then Ibn Al-Khattab took it from him and went on drawing water till the people left (after being satisfied) while the tank was over flowing with water."

Volume 9, Book 87, Number 150:

Narrated Abu Huraira:

We were sitting with Allah's Apostle, he said, "While I was sleeping, I saw myself in Paradise. Suddenly I saw a woman performing ablution beside a palace. I asked, "For whom is this palace?" They (the angels) replied, "It is for 'Umar bin Al-Khattab." Then I remembered 'Umar's ghira and went back hurriedly." On hearing that, 'Umar started weeping and said, " Let my father and mother be sacrificed for you. O Allah's Apostle! How dare I think of my Ghira being offended by you?

Volume 9, Book 87, Number 151:

Narrated Jabir bin 'Abdullah:

Allah's Apostle said: (I saw in a dream that) I entered Paradise, and behold, there was a palace built of gold! I asked, 'For whom is this palace?' They (the angels) replied, 'For a man from the Quraish.' " The Prophet added, "O Ibn Al-Khattab! Nothing stopped me from entering it except your Ghira." 'Umar said, "How dare I think of my Ghira being offended by you, O Allah's Apostle?"

Volume 9, Book 87, Number 152:

Narrated Abu Huraira:

We were sitting with Allah's Apostle he said, "While I was sleeping, I saw myself in Paradise, and behold, a woman was performing ablution by the side of a palace. I asked, 'For whom is this palace?' They replied, 'For 'Umar' Then I remembered the Ghira of 'Umar and returned immediately." 'Umar wept (on hearing that) and said, " Let my father and mother be sacrificed for you, O Allah's Apostle! How dare I think of my Ghira being offended by you.'

Volume 9, Book 87, Number 153:

Narrated 'Abdullah bin 'Umar:

Allah's Apostle said, "While I was sleeping, I saw myself performing the Tawaf of the Ka'ba. Behold, there I saw a whitish-red lank-haired man (holding himself) between two men with water dropping from his hair. I asked, 'Who is this?' The people replied, 'He is the son of Mary.' Then I turned my face to see another man with red complexion, big body, curly hair, and blind in the right eye which looked like a protruding out grape. I asked, 'Who is he?' They replied, 'He is Ad-Dajjal.' Ibn Qatan resembles him more than anybody else among the people and Ibn Qatan was a man from Bani Al-Mustaliq from Khuza'a."

Volume 9, Book 87, Number 154:

Narrated 'Abdullah bin 'Umar:

I heard Allah's Apostle saying, "While I was sleeping, I saw a bowl full of milk was brought to me and I drank of it (to my fill) till I noticed its wetness flowing (in my body). Then I gave the remaining of it to 'Umar." They asked, "O Allah's Apostle! What have you interpreted (about the dream)? He said, "(It is Religious) knowledge." (See Hadith No. 134)

Volume 9, Book 87, Number 155:

Narrated Ibn 'Umar:

Men from the companions of Allah's Apostle used to see dreams during the lifetime of Allah's Apostle and they used to narrate those dreams to Allah's Apostle. Allah's Apostle would interpret them as Allah wished. I was a young man and used to stay in the mosque before my wedlock. I said to myself, "If there were any good in myself, I too would see what these people see." So when I went to bed one night, I said, "O Allah! If you see any good in me, show me a good dream." So while I was in that state, there came to me (in a dream) two angels. In the hand of each of them, there was a mace of iron, and both of them were taking me to Hell, and I was between them, invoking Allah, "O Allah! I seek refuge with You from Hell." Then I saw myself being confronted by another angel holding a mace of iron in his hand. He said to me, "Do not be afraid, you will be an excellent man if you only pray more often." So they took me till they stopped me at the edge of Hell, and behold, it was built inside like a well and it had side posts like those of a well, and beside each post there was an angel carrying an iron mace. I saw therein many people hanging upside down with iron chains, and I recognized therein some men from the Quraish. Then (the angels) took me to the right side. I narrated this dream to (my sister) Hafsa and she told it to Allah's Apostle. Allah's Apostle said, "No doubt, 'Abdullah is a good man." (Nafi' said, "Since then 'Abdullah bin 'Umar used to pray much.)

Volume 9, Book 87, Number 156:

Narrated Ibn 'Umar:

I was a young unmarried man during the lifetime of the Prophet. I used to sleep in the mosque. Anyone who had a dream, would narrate it to the Prophet. I said, "O Allah! If there is any good for me with You, then show me a dream so that Allah's Apostle may interpret it for me." So I slept and saw (in a dream) two angels came to me and took me along with them, and they met another angel who said to me, "Don't be afraid, you are a good man." They took me towards the Fire, and behold, it was built inside like a well, and therein I saw people some of whom I recognized, and then the angels took me to the right side. In the morning, I mentioned that dream to Hafsa. Hafsa told me that she had mentioned it to the Prophet and he said, "'Abdullah is a righteous man if he only prays more at night." (Az-Zuhri said, "After that, 'Abdullah used to pray more at night.")

Volume 9, Book 87, Number 157:

Narrated 'Abdullah bin 'Umar:

I heard Allah's Apostle saying, "While I was sleeping, I saw that a cup full of milk was brought to me and I drank of it and gave the remaining of it to 'Umar bin Al-Khattab." They asked. What have you interpreted (about the dream)? O Allah's Apostle?" The Prophet said. "(It is Religious) knowledge."

Volume 9, Book 87, Number 158:

Narrated 'Abdullah bin 'Abbas:

Allah's Apostle said, "While I was sleeping, two golden bangles were put in my two hands, so I got scared (frightened) and disliked it, but I was given permission to blow them off, and they flew away. I interpret it as a symbol of two liars who will appear." 'Ubaidullah said, "One of them was Al-'Ansi who was killed by Fairuz at Yemen and the other was Musailama (at Najd) .

Volume 9, Book 87, Number 159:

Narrated Abu Musa:

The Prophet said, "I saw in a dream that I was migrating from Mecca to a land where there were date palm trees. I thought that it might be the land of Al-Yamama or Hajar, but behold, it turned out to be Yathrib (i.e. Medina). And I saw cows (being slaughtered) there, but the reward given by Allah is better (than worldly benefits). Behold, those cows proved to symbolize the believers (who were killed) on the Day (of the battle) of Uhud, and the good (which I saw in the dream) was the good and the reward and the truth which Allah bestowed upon us after the Badr battle. (or the Battle of Uhud) and that was the victory bestowed by Allah in the Battle of Khaibar and the conquest of Mecca) .

Volume 9, Book 87, Number 160:

Narrated Abu Huraira:

Allah's Apostle said, "We (Muslims) are the last (to come) but (will be) the foremost (on the Day of Resurrection)." Allah's Apostle further said, ''While sleeping, I was given the treasures of the world and two golden bangles were put in my hands, but I felt much annoyed, and those two bangles distressed me very much, but I was inspired that I should blow them off, so I blew them and they flew away. Then I interpreted that those two bangles were the liars between whom I was (i.e., the one of San'a' and the one of Yamama)."

Volume 9, Book 87, Number 161:

Narrated 'Abdullah:

The Prophet said, "I saw (in a dream) a black woman with unkempt hair going out of Medina and settling at Mahai'a, i.e., Al-Juhfa. I interpreted that as a symbol of epidemic of Medina being transferred to that place (Al-Juhfa)."

Volume 9, Book 87, Number 162:

Narrated 'Abdullah bin 'Umar:

concerning the dream of the Prophet in Medina: The Prophet said, "I saw (in a dream) a black woman with unkempt hair going out of Medina and settling at Mahai'a. I interpreted that as (a symbol of) the epidemic of Medina being transferred to Mahai'a, namely, Al-Juhfa."

Volume 9, Book 87, Number 163:

Narrated Salim's father:

The Prophet said, "I saw (in a dream) a black woman with unkempt hair going out of Medina and settling in Mahai'a. I interpreted that as (a symbol of) epidemic of Medina being transferred to Mahai'a, namely, Al-Juhfa."

Volume 9, Book 87, Number 164:

Narrated Abu Musa:

The Prophet said, "I saw in a dream that I waved a sword and it broke in the middle, and behold, that symbolized the casualties the believers suffered on the Day (of the battle) of Uhud. Then I waved the sword again, and it became better than it had ever been before, and behold, that symbolized the Conquest (of Mecca) which Allah brought about and the gathering of the believers. "

Volume 9, Book 87, Number 165:

Narrated Ibn Abbas:

The Prophet said, "Whoever claims to have seen a dream which he did not see, will be ordered to make a knot between two barley grains which he will not be able to do; and if somebody listens to the talk of some people who do not like him (to listen) or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection; and whoever makes a picture, will be punished on the Day of Resurrection and will be ordered to put a soul in that picture, which he will not be able to do."

Volume 9, Book 87, Number 166:

Narrated Ibn 'Abbas:

as above, 165.

Volume 9, Book 87, Number 167:

Narrated Ibn 'Umar:

Allah's Apostle said, "The worst lie is that a person claims to have seen a dream which he has not seen."

Volume 9, Book 87, Number 168:

Narrated Abu Salama:

I used to see a dream which would make me sick till I heard Abu Qatada saying, "I too, used to see a dream which would make me sick till I heard the Prophet saying, "A good dream is from Allah, so if anyone of you saw a dream which he liked, he should not tell it to anybody except to the one whom he loves, and if he saw a dream which he disliked, then he should seek refuge with Allah from its evil and from the evil of Satan, and spit three times (on his left) and should not tell it to anybody, for it will not harm him. "

Volume 9, Book 87, Number 169:

Narrated Abu Sa'id Al-Khudri:

I heard Allah's Apostle saying, "If anyone of you saw a dream which he liked, then that was from Allah, and he should thank Allah for it and tell it to others; but if he saw something else, i.e, a dream which he did not like, then that is from Satan and he should seek refuge with Allah from it and should not tell it to anybody for it will not harm him."

Volume 9, Book 87, Number 170:

Narrated Ibn 'Abbas:

A man came to Allah's Apostle and said, "I saw in a dream, a cloud having shade. Butter and honey were dropping from it and I saw the people gathering it in their hands, some gathering much and some a little. And behold, there was a rope extending from the earth to the sky, and I saw that you (the Prophet) held it and went up, and then another man held it and went up and (after that) another (third) held it and went up, and then after another (fourth) man held it, but it broke and then got connected again." Abu Bakr said, "O Allah's Apostle! Let my father be sacrificed for you! Allow me to interpret this dream." The Prophet said to him, "Interpret it." Abu Bakr said, "The cloud with shade symbolizes Islam, and the butter and honey dropping from it, symbolizes the Quran, its sweetness dropping and some people learning much of the Qur'an and some a little. The rope which is extended from the sky to the earth is the Truth which you (the Prophet) are following. You follow it and Allah will raise you high with it, and then another man will follow it and will rise up with it and another person will follow it and then another man will follow it but it will break and then it will be connected for him and he will rise up with it. O Allah's Apostle! Let my father be sacrificed for you! Am I right or wrong?" The Prophet replied, "You are right in some of it and wrong in some." Abu Bakr said, "O Allah's Prophet! By Allah, you must tell me in what I was wrong." The Prophet said, "Do not swear."

Volume 9, Book 87, Number 171:

Narrated Samura bin Jundub:

Allah's Apostle very often used to ask his companions, "Did anyone of you see a dream?" So dreams would be narrated to him by those whom Allah wished to tell. One morning the Prophet said, "Last night two persons came to me (in a dream) and woke me up and said to me, 'Proceed!' I set out with them and we came across a man Lying down, and behold, another man was standing over his head, holding a big rock. Behold, he was throwing the rock at the man's head, injuring it. The rock rolled away and the thrower followed it and took it back. By the time he reached the man, his head returned to the normal state. The thrower then did the same as he had done before. I said to my two companions, 'Subhan Allah! Who are these two persons?' They said, 'Proceed!' So we proceeded and came to a man Lying flat on his back and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his face to the back (of the neck) and similarly tear his nose from front to back and his eye from front to back. Then he turned to the other side of the man's face and did just as he had done with the other side. He hardly completed this side when the other side returned to its normal state. Then he returned to it to repeat what he had done before. I said to my two companions, 'Subhan Allah! Who are these two persons?' They said to me, 'Proceed!' So we proceeded and came across something like a Tannur (a kind of baking oven, a pit usually clay-lined for baking bread)." I think the Prophet said, "In that oven t here was much noise and voices." The Prophet added, "We looked into it and found naked men and women, and behold, a flame of fire was reaching to them from underneath, and when it reached them, they cried loudly. I asked them, 'Who are these?' They said to me, 'Proceed!' And so we proceeded and came across a river." I think he said, ".... red like blood." The Prophet added, "And behold, in the river there was a man swimming, and on the bank there was a man who had collected many stones. Behold. while the other man was swimming, he went near him. The former opened his mouth and the latter (on the bank) threw a stone into his mouth whereupon he went swimming again. He returned and every time the performance was repeated, I asked my two companions, 'Who are these (two) persons?' They replied, 'Proceed! Proceed!' And we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance, you ever saw a man having! Beside him there was a fire and he was kindling it and running around it. I asked my companions, 'Who is this (man)?' They said to me, 'Proceed! Proceed!' So we proceeded till we reached a garden of deep green dense vegetation, having all sorts of spring colors. In the midst of the garden there was a very tall man and I could hardly see his head because of his great height, and around him there were children in such a large number as I have never seen. I said to my companions, 'Who is this?' They replied, 'Proceed! Proceed!' So we proceeded till we came to a majestic huge garden, greater and better than I have ever seen! My two companions said to me, 'Go up and I went up' The Prophet added, "So we ascended till we reached a city built of gold and silver bricks and we went to its gate and asked (the gatekeeper) to open the gate, and it was opened and we entered the city and found in it, men with one side of their bodies as handsome as the handsomest person you have ever seen, and the other side as ugly as the ugliest person you have ever seen. My two companions ordered those men to throw themselves into the river. Behold, there was a river flowing across (the city), and its water was like milk in whiteness. Those men went and threw themselves in it and then returned to us after the ugliness (of their bodies) had disappeared and they became in the best shape." The Prophet further added, "My two companions (angels) said to me, 'This place is the Eden Paradise, and that is your place.' I raised up my sight, and behold, there I saw a palace like a white cloud! My two companions said to me, 'That (palace) is your place.' I said to them, 'May Allah bless you both! Let me enter it.' They replied, 'As for now, you will not enter it, but you shall enter it (one day) I said to them, 'I have seen many wonders tonight. What does all that mean which I have seen?' They replied, 'We will inform you: As for the first man you came upon whose head was being injured with the rock, he is the symbol of the one who studies the Quran and then neither recites it nor acts on its orders, and sleeps, neglecting the enjoined prayers. As for the man you came upon whose sides of mouth, nostrils and eyes were torn off from front to back, he is the symbol of the man who goes out of his house in the morning and tells so many lies that it spreads all over the world. And those naked men and women whom you saw in a construction resembling an oven, they are the adulterers and the adulteresses;, and the man whom you saw swimming in the river and given a stone to swallow, is the eater of usury (Riba) and the bad looking man whom you saw near the fire kindling it and going round it, is Malik, the gatekeeper of Hell and the tall man whom you saw in the garden, is Abraham and the children around him are those children who die with Al-Fitra (the Islamic Faith)." The narrator added: Some Muslims asked the Prophet, "O Allah's Apostle! What about the children of pagans?" The Prophet replied, "And also the children of pagans." The Prophet added, "My two companions added, 'The men you saw half handsome and half ugly were those persons who had mixed an act that was good with another that was bad, but Allah forgave them.'"

Before One Begins to Memorise

Before One Begins to Memorise


1. Ikhlaas (Sincerity)

Whether memorising the Qur'aan or doing anything for Allah, a most important obligation is to purify the intention and correct the goal.

Thus, one's concern to memorise Qur'aan and preserve it must be secured for Allah, the Sublime and Exalted, for gaining His Paradise and attaining His Pleasure, and for acquiring the great rewards that are reserved for those who recite the Qur'aan and memorise it. Allah says (what means):

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ

"So worship Allah, making the Deen (religious deeds) sincerely for Him (alone). Indeed, to Allah the pure Deen is due." [Az-Zumar (39) :2]

He also says (what means):

قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ

"Say: I have been commanded to worship Allah making my actions sincerely for Him (alone)." [Az-Zumar (39):11 ]

And the Messenger of Allah (sallallaahu 'alaihi wa sallam) said:

"Allah the Exalted said: Among all of the partners (claimed and worshipped by people), I am in least need of shirk (insincere deeds). Thus, he who does a deed for someone else's sake as well am Mine, I renounce him and his shirk." [al-Bukhaari]

Therefore, there is no reward for the one who recites the Qur'aan or memorises it for people's sake: to show off and to be heard of. And the one who recites the Qur'aan seeking by that a worldly benefit or reward is greatly sinful.




2. Knowing the Greatness of the Book of Allaah

Among the matters which bring this about are:

1. Remembering that the greatness of the Qur'aan is taken from the greatness of Allaah. There is none greater than Allaah and so it follows that there are no words more great than His.

2. Knowing the matter for which the Qur'aan was revealed and this is the guidance of mankind to the truth and taking them out of the darknesses into the light. Allaah said:

ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ

"This is the Book, wherein is no doubt. Guidance for those who have taqwa of Allaah." [Al-Baqarah (2):2]


شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ

"The month of Ramadan in which the Qur'aan was sent down as guidance for mankind, clear manifest proofs of guidance and a criterion (of truth)." [Al-Baqarah (2):185]

3. It is from the greatness of the Qur'aan that it was revealed in the greatest of months, the month of Ramadan.

And it is from the greatness of the Qur'aan that it was revealed in the greatest of nights, the Night of Qadr.

And it is from the greatness of the Qur'aan that it was revealed to the greatest of the Messengers, the Imaam of the Prophets and the Leader of all the sons of Aadam, Muhammad ibn Abdullaah.

And it is from the greatness of the Qur'aan that the best one among mankind is the one who learns it and teaches it to others as the Messenger (sallallaahu 'alaihi wa sallam) said: "The best amongst you is the one who learns the Qur'aan and teaches it." [al-Bukhaari]

And Allaah the Exalted has described the Qur'aan with greatness (adhmah) when He said:

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ

"And We have given you the seven oft-recited verses and the Great Qur'aan." [Al-Hijr (15) :87]




3. Knowing the Reasons Behind Reciting and Memorising the Qur'aan

This occurs by the following matters:

1. Knowing the great reward that one receives and which has been reported in the authentic texts mentioned above.

2. Having the correct beliefs and ideas about Allaah, the creation and the purpose in this life, how to fulfil it in the manner requested by the Creator, and knowing that there is no other way to accomplish this except by the Qur'aan and by its explainer, the Prophet Muhammad (sallallaahu 'alaihi wa sallam) . Allaah the Exalted said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ

"And We have revealed to you (O Muhammad) the Book as an explanation for every single thing, a guidance, a mercy, and glad tidings for those for the Muslimeen." [An-Nahl (16):89]

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

"And We have revealed to you the Reminder that you may explain to them what has been revealed to them"
[An-Nahl (16):44]


3. Acting upon the Qur'aan and obtaining, as a result, happiness and success in both the worlds. Ibn Abbaas said: "Allaah guarantees the one who reads the Qur'aan and acts upon whatever is contained within it that he will not go astray in this life and will not be wretched in the Hereafter."

4. Being aware that the Qur'aan is in fact easy to memorise for the one who desires to do so due to the saying of Allaah:

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

"And We have made the Qur'aan easy for remembrance (and understanding), so is there one that will receive admonition?" [ Al-Qamar (54):22]

And Qurtubee (rahimahullaah) said concerning this verse:

"Meaning, We have made it easy for memorising and We assist and help the one who desires to memorise it, so is there one who requests and desires its memorisation that he may be helped in doing so?"




4. Having a Truthful and Firm Resolution to Memorise it.

A person should have such an intent when commencing its memorisation, in the midst of it and even after it when one needs to return to what he has memorised in order to preserve it in his memory.

Without this firm resolution a person will treat the whole matter lightly, will become tired easily and will not even be able to achieve his goal.

One of the ways a person develops a firm intent is to know the excellence of the Qur'aan and its reciters and memorisers, as has been explained above.

Before One Begins to Memorise

Before One Begins to Memorise


1. Ikhlaas (Sincerity)

Whether memorising the Qur'aan or doing anything for Allah, a most important obligation is to purify the intention and correct the goal.

Thus, one's concern to memorise Qur'aan and preserve it must be secured for Allah, the Sublime and Exalted, for gaining His Paradise and attaining His Pleasure, and for acquiring the great rewards that are reserved for those who recite the Qur'aan and memorise it. Allah says (what means):

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ

"So worship Allah, making the Deen (religious deeds) sincerely for Him (alone). Indeed, to Allah the pure Deen is due." [Az-Zumar (39) :2]

He also says (what means):

قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ

"Say: I have been commanded to worship Allah making my actions sincerely for Him (alone)." [Az-Zumar (39):11 ]

And the Messenger of Allah (sallallaahu 'alaihi wa sallam) said:

"Allah the Exalted said: Among all of the partners (claimed and worshipped by people), I am in least need of shirk (insincere deeds). Thus, he who does a deed for someone else's sake as well am Mine, I renounce him and his shirk." [al-Bukhaari]

Therefore, there is no reward for the one who recites the Qur'aan or memorises it for people's sake: to show off and to be heard of. And the one who recites the Qur'aan seeking by that a worldly benefit or reward is greatly sinful.




2. Knowing the Greatness of the Book of Allaah

Among the matters which bring this about are:

1. Remembering that the greatness of the Qur'aan is taken from the greatness of Allaah. There is none greater than Allaah and so it follows that there are no words more great than His.

2. Knowing the matter for which the Qur'aan was revealed and this is the guidance of mankind to the truth and taking them out of the darknesses into the light. Allaah said:

ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ

"This is the Book, wherein is no doubt. Guidance for those who have taqwa of Allaah." [Al-Baqarah (2):2]


شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ

"The month of Ramadan in which the Qur'aan was sent down as guidance for mankind, clear manifest proofs of guidance and a criterion (of truth)." [Al-Baqarah (2):185]

3. It is from the greatness of the Qur'aan that it was revealed in the greatest of months, the month of Ramadan.

And it is from the greatness of the Qur'aan that it was revealed in the greatest of nights, the Night of Qadr.

And it is from the greatness of the Qur'aan that it was revealed to the greatest of the Messengers, the Imaam of the Prophets and the Leader of all the sons of Aadam, Muhammad ibn Abdullaah.

And it is from the greatness of the Qur'aan that the best one among mankind is the one who learns it and teaches it to others as the Messenger (sallallaahu 'alaihi wa sallam) said: "The best amongst you is the one who learns the Qur'aan and teaches it." [al-Bukhaari]

And Allaah the Exalted has described the Qur'aan with greatness (adhmah) when He said:

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ

"And We have given you the seven oft-recited verses and the Great Qur'aan." [Al-Hijr (15) :87]




3. Knowing the Reasons Behind Reciting and Memorising the Qur'aan

This occurs by the following matters:

1. Knowing the great reward that one receives and which has been reported in the authentic texts mentioned above.

2. Having the correct beliefs and ideas about Allaah, the creation and the purpose in this life, how to fulfil it in the manner requested by the Creator, and knowing that there is no other way to accomplish this except by the Qur'aan and by its explainer, the Prophet Muhammad (sallallaahu 'alaihi wa sallam) . Allaah the Exalted said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَى لِلْمُسْلِمِينَ

"And We have revealed to you (O Muhammad) the Book as an explanation for every single thing, a guidance, a mercy, and glad tidings for those for the Muslimeen." [An-Nahl (16):89]

وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

"And We have revealed to you the Reminder that you may explain to them what has been revealed to them"
[An-Nahl (16):44]


3. Acting upon the Qur'aan and obtaining, as a result, happiness and success in both the worlds. Ibn Abbaas said: "Allaah guarantees the one who reads the Qur'aan and acts upon whatever is contained within it that he will not go astray in this life and will not be wretched in the Hereafter."

4. Being aware that the Qur'aan is in fact easy to memorise for the one who desires to do so due to the saying of Allaah:

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

"And We have made the Qur'aan easy for remembrance (and understanding), so is there one that will receive admonition?" [ Al-Qamar (54):22]

And Qurtubee (rahimahullaah) said concerning this verse:

"Meaning, We have made it easy for memorising and We assist and help the one who desires to memorise it, so is there one who requests and desires its memorisation that he may be helped in doing so?"




4. Having a Truthful and Firm Resolution to Memorise it.

A person should have such an intent when commencing its memorisation, in the midst of it and even after it when one needs to return to what he has memorised in order to preserve it in his memory.

Without this firm resolution a person will treat the whole matter lightly, will become tired easily and will not even be able to achieve his goal.

One of the ways a person develops a firm intent is to know the excellence of the Qur'aan and its reciters and memorisers, as has been explained above.

Gossip

Gossip

By Badr al-Suhayl

[Taken from Al-Bayaan magazine, issue #152, p. 138 ]

Many Muslims show a great deal of piety by refraining from eating imported meats, especially tinned meat; they are very cautious about this matter for fear that it may have been slaughtered in a manner that goes against shariah. This is a commendable effort, but there are other kinds of meat which are so subtle that even the pious do not detect them and the cautious do not spot them. The reason for that is that the meat which they want to avoid is visible and tangible, nothing is hidden from those who keep watch because the one who eats it will be seen doing so, whilst this is not the case with regard to the other, but both of them are described as eating. Allah says (interpretation of the meaning): " Would one of you like to eat the flesh of his dead brother?" [Quran Surah Al-Hujuraat #49 Verse #12] (referring to human flesh, i.e., gossip).

Yes, this is what Allah calls it: "Would one of you like to eat the flesh of his dead brother?" There is a great deal of evidence to show that it is haraam, to point out how dangerous it is and to demonstrate the abhorrence of being caught indulging in this sin. It was narrated that Ibn Masud said: "We were with the Prophet (Sallallaahu 'alaihi wa sallam) when a man got up and left. Immediately another man spoke disparagingly of him. The Prophet (Sallallaahu 'alaihi wa sallam) said to him: 'Clean between your teeth.' He asked, 'Why do I need to clean between my teeth? I have not eaten any meat.' He said, 'You have eaten your brother's flesh.'" [Classed as Sahih by Al-Albaani].

Note:

People are indulging in this sin, and there is no greater proof of that than the day-to day reality that we see. When one of those who feels protective jealousy with regard to the sacred limits of Allah and does not want them to be violated, is denounced for this sin which may condemn them to Hell, he responds with the words that are on so many people's lips: "Don't you want us to talk at all?" SubhanAllah, is their talk limited only to that which Allah has forbidden to His slaves? Whoever thinks about this response will see the extent to which the Muslim community is split apart instead of supporting one another. It is as if we have not heard the words of Rasulullah (Sallallaahu 'alaihi wa sallam) : "Whoever believes in Allah and the Last Day, let him say something good or else let him keep silent." [Sahih Al-Bukhari # 6135]

Source : www.fiqh.net

Amulets

Amulets

As-Salamu `alaykum. Some people believe that wearing an amulet (ta`wiz) will make them safe. Is wearing amulets bearing some Qur'anic verses allowed in Islam? Did the Prophet (peace and blessings be upon him) recommend his followers to indulge in such a habit?

Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.


In the Name of Allah, Most Gracious, Most Merciful.


All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.



Dear sister in Islam, thank you very much for having confidence in us and we hope our efforts, which are purely for Allah's Sake, qualify to be a stepping stone along the path of truth.

Muslim scholars unanimously maintain that it is haram (unlawful) to wear amulets that contain anything other than Qur'anic verses, but they differed as regards those which do contain verses or surahs of the Qur'an. Some of them say that wearing amulets containing Qur'anic verses or chapters is permissible, while others consider them impermissible.

The view which is deemed to be the most correct is that wearing such amulets is not permitted because of the general meaning of the hadiths speaking about amulets, and in order to prevent any means that might lead to shirk (associating partners with Allah or polytheism).

To shed more light on the issue of wearing amulets especially those containing verses from the Glorious Qur'an, here is the Fatwa issued by Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and author; it goes as follows:

"Amulets (tamimah, pl. tama'im) are things made from pearls or bones and worn on the necks of children or adults or hung up in houses or cars, in order to ward off evil – especially the evil eye – or to bring some benefits.

Zaynab, the wife of `Abdullah ibn Mas`ud, reported that `Abdullah ibn Mas`ud (may Allah be pleased with him) stated that he heard the Messenger of Allah (peace and blessings of Allah be upon him) saying: "Spells, amulets and love-charms are (forms of) shirk." `Abdullah said, "Why do you say this? By Allah, when I was weeping eczema, I kept going to so and so, the Jew, who did a spell for me and made the thing calm down." `Abdullah said: "That was just the work of Satan, who was picking it with his hand, and when (the Jew) uttered the spell, he stopped. All you needed to do was to say as the Messenger of Allah (peace and blessings of Allah be upon him) used to say: Adh-hib al-ba's Rabb an-Nas ishfi anta ash-Shafi 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 Yours, a healing which leaves no disease behind.'" (Reported by Abu Dawud and Ibn Majah)

`Uqbah ibn `Amir Al-Juhani (may Allah be pleased with him) reported that a group came to the Messenger of Allah (peace and blessings be upon him) to pledge their allegiance (bay`ah) to him. He accepted the allegiance of nine of them but not of one of them. They said, "O Messenger of Allah, you accepted the allegiance of nine but not of this one." He (the Prophet) said, "He is wearing an amulet." The man put his hand (in his shirt) and took it off, then the Prophet (peace and blessings be upon him) accepted his allegiance. He (peace and blessings be upon him) then said, "Whoever wears an amulet has committed shirk." (Reported by Ahmad)

These are the comments of the scholars on the various kinds of amulets and the rulings that govern each kind. These comments contain important and useful points.

Sheikh Sulayman ibn `Abd Al-Wahhab states:

"The Companions of the Prophet, their successors, and those who came after them have differed as to whether it is permissible to wear amulets which only contain words from the Qur'an or those that contains Allah's Names and Attributes.

The first group including `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with him) and other Companions said that having amulets is permissible. This group backed their view by citing the aforementioned hadith. Imam Ibn Al-Qayyim adheres to this view.

Another group of scholars maintain that wearing amulets is not permissible. This was the view of Ibn Mas`ud and Ibn `Abbas, and is the apparent meaning of the view of Hudhayfah. This was also the view of a group of the Tabi`un (successors), including the Companions of Ibn Mas`ud and Ahmad, according to one report which was chosen by most of his companions. It was also the view of the later scholars, who quoted this and similar hadiths as a supporting evidence for their view.

This opinion appears to be in favor of prohibition of amulets in general; whether they contain Qur'anic verses or not.

Abu Dawud reported that `Isa ibn Hamzah said: "I entered upon 'Abdullah ibn `Akim and his face was red due to high fever. I said, 'Why don't you wear an amulet?' He said, 'We seek refuge with Allah from that. Allah's Messenger (peace and blessings be upon him) states: "Whoever wears anything (meaning an amulet) will be entrusted to its care…" (Reported by Abu-Dawud)

Amulets containing Qur'anic verses:

Concerning amulets that contain clearly-written verses from the Qur'an or authentic hadiths, there is a difference among the Companions of the Prophet, their successors and those who follow them, which maybe clarified as follows:

Some of them state that it is not allowed, but rather reprehensible (Makruh). This is the opinion of `Abdullah ibn `Amr, `Uqbah ibn `Amir, and `Abdullah ibn Mas`ud and his companions such as Al-Aswad and `Alqamah, and those who came after them such as Ibrahim An-Nakh`i and others (may Allah be pleased with them all).

Undoubtedly not allowing that acts as a precautionary measure to prevent means that lead to wrong beliefs, especially in our own times. If most of the Sahabah (Prophet's Companions) and Tabi`un (their successors) regarded it as Makruh in those noble times when the faith in their hearts was greater than a mountain, then regarding it as Makruh in these times of trials and tribulations is more appropriate and is more on the safe side. So how about when this concession has led people to things which are purely unlawful and they have made it a means to those things? For example, they take amulets as a means of seeking refuge, as they make them contain some verses from the Qur'an or surah, then underneath it they put some devilish mumbo-jumbo, the meaning of which no one knows except one who has read their books.

Part of the negative effects of amulets is that they divert the hearts of the common folk from putting their trust in Allah and make them dependent on the things that they have written, and most of them make people live in constant fear of what may or may not happen.

It's the habit of a sorcerer or a fraudulent man to come to the person he wants to trick out of his money, knowing that the person is of weak faith, and say to him: "Such and such is going to happen to your family or your wealth or to you," He may also say, "You have a qarin (constant companion) from among the jinn," then go on describing things to him and telling him things about himself that the Satan whispers to him, to make him think that he has true insight and that he cares about him and wants to bring him some benefit.

When the heart of the ignorant fool is filled with fear of what he has been told, he turns away from his Lord and turns to this charlatan with all his heart and soul; he puts his trust in him and relies on him instead of Allah, and says to him, "What is the way out from the things that you have described? What is the means of warding them off?" It is as if he (the charlatan) has control over benefit and harm, at which point his hopes are raised and he becomes more greedy, wondering how much he will be able to take. So he tells him, "If you give me such and such, I will write an amulet for that which will be this long and this wide" – he describes it and speaks to him in a nice manner. Then he hangs up this amulet to protect him from such and such diseases. Do you think, after all that we have mentioned, that this belief is a form of minor shirk? It means that one is ascribing to Allah someone else in worship, putting one's trust in someone other than Him, turning to someone other than Him, relying on the deeds of created beings and trying to divert people from their religion. Can the Satan do any of these tricks except with the help of his devilish brethren among mankind?

Allah Almighty says: "Say: 'Who can guard and protect you in the night or in the day from the (punishment of the) Most Gracious (Allah)?' Nay, but they turn away from the remembrance of their Lord." (Al-Anbiya': 42)

Then along with the devilish mumbo-jumbo, he writes on the amulet something from the Qur'an, and hangs it up when he maybe in a state of impurity, in a state of minor or major impurity, and he never shows any respect towards it or keeps it away from other things.

The Qur'an was revealed to be recited and followed; its commandments to be obeyed and its prohibitions heeded, its information to be believed and its limits to be adhered to, its parables and stories to serve as lessons.

And if they (amulets) contain nothing but the two revelations (i.e. Qur'an and authentic hadiths) then this is shirk without a doubt, and is more akin to the azlam (arrows used during the pre-Islamic period of ignorance for seeking luck or help in decision making) in being far-removed from the characteristics of Islam.

However, if amulets contain anything other than the two revelations and instead contain mumbo-jumbo from the Jews or worshippers of temples, stars or angels, or those who use the services of the jinn, etc., or they are made of pearls, strings, iron rings, etc., then this is shirk, i.e., hanging them up or wearing them is shirk, beyond a doubt, because they are not among the permissible means or known forms of treating disease."

Sheikh Al-Albani, may Allah have mercy on him, said:

"This deviance and misguidance is still widespread among the Bedouin, peasants and some of the city-dwellers. Examples include the pearls, which some drivers put in their cars, hanging them from the rear-view mirror. Some of them hang an old shoe on the front or back of the car; some hang a horseshoe on the front of their house or shop. All of that is to ward off the evil eye, or so they claim. And there are other things which are widespread because of ignorance of (pure) Monotheism and the things which nullify it; such as actions of shirk and idolatry which the Messengers were only sent and the Books were only revealed to put an end to.

In conclusion, those who believe in pure Monotheism (tawhid) should keep as far away as possible from such things. The faith in their hearts is too great to permit anything of this sort to enter their hearts. Their status is too high and their certainty of faith is too strong for them to put their trust in anyone other than Allah or to seek the protection of anyone other than Him."

Excerpted, with slight modifications, from: www.islam-qa.com

Ruqya

Ruqya

In the Name of Allah, Most Gracious, Most Merciful.



All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.


Dear brother in Islam, we would like to thank you for showing keenness on learning the teachings of Islam, and we appreciate the great confidence you have in us. We hope our efforts meet your expectations.


There is nothing wrong with the Muslim reciting ruqyah (protective and healing supplications) for himself. That is permissible; indeed it is a Sunnah, for the Messenger (peace and blessings be upon him) recited ruqyah for himself, and some of his companions recited ruqyah for themselves.


In this regard, Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and author, states:


"It was narrated that `A'ishah (may Allah be pleased with her) said: "When the Messenger of Allah (peace and blessings be upon him) was ill, he would recite al-Mu`awidhatayn (surahs of Al-Falaq and An-Nas) over himself and spit dryly. When his pain grew intense, I recited over him and wiped him with his own hand, seeking its blessing" (Al-Bukhari).


With regard to the hadith narrated by Muslim, according to which the Prophet (peace and blessings be upon him) described the seventy thousand of this Ummah who will enter Paradise without being brought to account or punished, and in which it says: "They are those who did not recite ruqyah or ask for ruqyah to be done, and they did not believe in bad omens and they put their trust in their Lord" – the phrase "they did not recite ruqyah" is the words of the narrator, not of the Prophet (peace and blessings be upon him). Hence Al-Bukhari narrated this hadith and did not mention this phrase.


Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:


"These people are praised because they did not ask anyone to recite ruqyah for them, and ruqyah is a type of du`aa', so they did not ask others to pray for them. The phrase "and they did not recite ruqyah" which is mentioned in the hadith is a mistake (on the part of the narrator), for their ruqyah for themselves and for others is a good deed. The Prophet (peace and blessings be upon him) recited ruqyah for himself and for others but he did not ask anyone to recite ruqyah for him. His reciting ruqyah for himself and others was like his making du`aa' for himself and others; this is something that is enjoined, for all the Prophets asked of Allah and prayed to Him, as Allah tells us in the stories of Adam, Ibraheem, Musa and others." (Majmu` al-Fatawa, 1/182)


Ibn al-Qayyim (may Allah have mercy on him) said:


"This phrase is inserted in the hadith, but it is a mistake on the part of some of the narrators." (Hadi al-Arwah, 1/89)


Ruqyah is one of the greatest remedies that the believer should use regularly.


With regard to the du`aa' that is prescribed for the Muslim to say if he wants to recite ruqyah for himself or for someone else, there are many such du`aa's, the greatest of which are Al-Fatihah and Al-Mu`awidhatayn.


A group of the Companions of the Prophet (peace and blessings be upon him) set out on a journey and traveled until they came near one of the Arab tribes. They asked them for hospitality but they were refused. Then the leader of that tribe was stung, and his people tried everything to cure him but nothing helped. Then some of them said, "Why don't you go to those people who are staying (nearby)? Maybe one of them has something." So they went to them and said, "O people, our leader has been stung and we have tried everything and nothing helped him. Do you have anything?" One of them said, "Yes, by Allah. I will perform ruqyah for him, but by Allah we asked you for hospitality and you did not give us anything, so we will not perform ruqyah for you unless you give us something in return." So they agreed on a flock of sheep, then he started to blow on him and recite Al-hamdu Lillahi Rabb il-`Alameen. Then he recovered quickly from his complaint and started walking, and he was completely cured. After that they took the flock of sheep, and some of the companions of the Prophet (peace and blessings be upon him) said, "Let us share it out." The one who had performed ruqyah said, "Do not do anything until we come to the Prophet (peace and blessings be upon him) and tell him what happened, and we will wait and see what he tells us to do." So they came to the Messenger of Allah (peace and blessings be upon him) and told him what had happened. He said, "How did you know that it is a ruqyah?" Then he said, "You did the right thing. Share them out, and give me a share." And the Messenger of Allah (peace and blessings be upon him) smiled (Al-Bukhari and Muslim).


The du`aa's that have been narrated in the Sunnah include the following:


Muslim narrated from `Uthman ibn Abil-`As that he complained to the Messenger of Allah (peace and blessings be upon him) about pain that he had felt in his body from the time he had become Muslim. The Messenger of Allah (peace and blessings be upon him) said to him, "Put your hand on the part of your body where you feel pain and say 'Bismillah (in the name of Allah) three times, then say seven times, A`udhu bi `izzat-illah wa qudratihi min sharri ma ajid wa uhadhir (I seek refuge in the glory and power of Allah from the evil of what I feel and worry about)."


At-Tirmidhi added: He said, "I did that, and Allah removed what I had been suffering, and I continued to enjoin my family and others to do that."


It was narrated that Ibn `Abbas (may Allah be pleased with him) said: "The Prophet (peace and blessings be upon him) used to seek refuge for al-Hasan and al-Husayn, and he would say, 'Your father [ meaning Ibrahim peace be upon him] used to seek refuge with Allah for Isma`il and Ishaq with these words: A`udhu bi kalimat Allah al-tammah min kulli shaytanin wa hammah wa min kulli `aynin lammah (I seek refuge in the perfect words of Allah, from every devil and every poisonous reptile, and from every evil eye)'" (Al-Bukhari)."

I am having a problem with Jinn. I hve been able to perceive Jinn in diferent ways all my life. I never seemed to be bothered by this until recently. I saw a Jinn in our apartment in the first days we moved in. Off and on I would pick up on a little activity from this jinn or even jinns like doors opening by themselves· seeing it· hearing them ect... However· things seem to be changing a lot. Now something is happening everyday and things which are making me uncomfortable in my home to the point where I do not want to live here anymore. The Jinn(s) open doors· shout my name startling me out of sleep· knock over objects· appear as a cat· are messing with my computer and phones· I see it's shadows and even more. It is very freaky. I am really not sure what to do about this proble. I am hoping moving out of this house will help the situation...? But in the mean time I have tried to recite Al-Baqarah· Al-Iklas· Al-Falaq· An Nas and even play a recording of the recitation in my house. The activity stops when I do so but as soon as I stop the recording the Jinn makes it presence known in some way or other (most of the time). Sometimes· my recording will be shut off and my cmputer reset in the middle of the recitation...which apparently has happened too many times. Jinn even appear to me in dreams very often. I do not know how to end this situation but I wouls seriously appreciste answers or suggestions soon.

Answer :


Praise be to Allaah.

Firstly:

The questioner is mistaken in saying that she has seen a jinn, because the jinn can see but they cannot be seen by us.

Al-Shaafa'i said:

"Whoever is of sound character and claims to have seen the jinn, his testimony is no longer valid, because Allaah says (interpretation of the meaning):

'Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them'

[al-A'raaf 7:27]

– unless he is a Prophet."

(Ahkaam al-Qur'aan, 2/195, 196)

Ibn Hazm said:

"The jinn are real, and they are creatures created by Allaah. Among them are kaafirs and believers. They can see us but we cannot see them. They eat, have children and die. Allaah says (interpretation of the meanings):

'O you assembly of jinn and Mankind!' [al-An'aam 6:130]

'And the jinn, We created aforetime from the smokeless flame of fire' [al-Hijr 15:27]

'"And of us some are Muslims (who have submitted to Allaah, after listening to this Qur'aan), and of us some are Al-Qaasitoon (disbelievers those who have deviated from the Right Path)'. And whosoever has embraced Islam (i.e. has become a Muslim by submitting to Allaah), then such have sought the Right Path.

And as for the Qaasitoon (disbelievers who deviated from the Right Path), they shall be firewood for Hell"'[al-Jinn 72:14-15]

'Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them'[al-A'raaf 7:27]

'Will you then take him (Iblees) and his offspring as protectors and helpers rather than Me'[al-Kahf 18:50]

'Whatsoever is on it (the earth) will perish'[al-Rahmaan 55:26]

'Everyone shall taste death'[Aal 'Imraan 3:185]."

(al-Muhallaa, 1/34/35)

Hence what the questioner has seen may be just her imagination or an illusion, or it may be jinn appearing in a form other than that with which Allaah has created them.

Secondly:

With regard to the jinn harming humans, this is proven to happen and it does happen. Protection against that is attained by reciting Qur'aan and adhkaar (dhikr) prescribed in sharee'ah.

Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:

"Undoubtedly the jinn can have a harmful effect on humans, and they could even kill them. They may harm a person by throwing stones at him, or by trying to terrify him, and other things that are proven in the Sunnah or indicated by real events. It was reported that the Messenger (peace and blessings of Allaah be upon him) gave permission to one of his Companions to go to his wife during one of the military campaigns – I think it was the campaign of al-Khandaq – as he was a young man who had recently got married. When he reached his house, he found his wife standing at the door, and he objected to that. She said to him, 'Go inside,' so he went inside and found a snake curled up on the bed. He had a spear with him, so he stabbed it with the spear until it died, and at the same instant as the snake died the man also died. It was not known which of them died first, the snake or the man. When the Prophet (peace and blessings of Allaah be upon him) heard of that, he forbade killing the harmless kinds of snakes that are found in houses, apart from those which are maimed or are streaked and malignant.

This indicates that the jinn may attack humans, and that they may harm them, as is known from real-life events. There are numerous reports which indicate that a man may come to a deserted area, and a stone may be thrown at him, but he does not see anybody, or he may hear voices or a rustling sound like the rustling of trees, and other things that may make him feel distressed and scared. A jinn may also enter the body of a human, either because of love or with the intention of harming him, or for some other reason. This is indicated in the aayah (interpretation of the meaning):

'Those who eat Ribaa will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity'[al-Baqarah 2:275]

In such cases, the jinn may speak from inside of that person and address the one who is reading verses from the Qur'aan over him; the reciter may take a promise from the jinn never to come back, and other things concerning which there are very many reports which are widespread among the people.

So the protection which will prevent the evil of the jinn is for a person to recite that which is narrated in the Sunnah as being effective in providing protection, such as Aayat al-Kurisy, for if a person recites Aayat al-Kursiy at night, he will continue to have protection from Allaah, and no shaytaan will come near him until morning. And Allaah is the Protector.'"

(Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen, 1/287-288)

The Sunnah mentions adhkhaar (dhikr) by means of which one may gain protection from the shayaateen (devils). These include:

Seeking refuge with Allaah from the jinn:

Allaah says (interpretation of the meaning):

"And if an evil whisper from Shaytaan (Satan) tries to turn you away (O Muhammad) (from doing good), then seek refuge in Allaah. Verily, He is the All Hearer, the All Knower"[Fussilat 41:36]

"And if an evil whisper comes to you from Shaytaan (Satan), then seek refuge with Allaah. Verily, He is All-Hearer, All-Knower"

[al-A'raaf 7:200]

It was narrated from Sulaymaan ibn Sard that two men were trading insults in the presence of the Prophet (peace and blessings of Allaah be upon them), until the face of one of them turned red. The Prophet (peace and blessings of Allaah be upon him) said, "I know a word which, if he were to say it, what he is suffering from would go away: 'A'oodhu Billaahi min al-Shaytaan il-rajeem (I seek refuge with Allaah from the accursed Shaytaan).'"

(Narrated by al-Bukhaari, 3108; Muslim, 2610)

2 – Reciting al-Mi'wadhatayn (the last two Soorahs of the Qur'aan, al-Falaq and al-Naas).

It was narrated that Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) used to seek refuge with Allaah from the jinn and from the evil eye until the Mi'wadhatayn were revealed, and when they were revealed he started to recite them and not anything else."

(Narrated by al-Tirmidhi, 2058; he said it is hasan ghareeb. Also narrated by al-Nasaa'i, 5494; Ibn Maajah, 3511. The hadeeth was classed as saheeh by al-Albaani (may Allaah have mercy on him) in Saheeh al-Jaami', 4905).

3 – Reciting Aayat al-Kursiy

It was narrated that Abu Hurayrah said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) put me in charge of guarding the zakaah of Ramadaan. Someone came to me and started grabbing handfuls of the food. I took hold of him and said, 'I will take you to the Messenger of Allaah (peace and blessings of Allaah be upon him).' He said, 'I will teach you some words by means of which Allaah will benefit you.' I said, 'What are they?' He said, 'When you go to your bed, recite this aayah (interpretation of the meaning): "Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)…" [al-Baqarah 2:255] – until he completed the aayah. Then Allaah will appoint a guard for you who will stay with you and no shaytaan (devil) will come near you until morning.' The Messenger of Allaah (peace and blessings of Allaah be upon him) asked me, 'What did your prisoner do last night?' I said, 'O Messenger of Allaah, he taught me something, and claimed that Allaah would benefit me by it.' He said, 'What was it?' I said, 'He taught me to recite Aayat al-Kursiy when I go to bed, and said that no shaytaan would come near me until morning, and that Allaah would appoint a guard for me who would stay with me.' The Prophet (peace and blessings of Allaah be upon him) said, 'He told you the truth, although he is an inveterate liar. That was the Shaytaan.'"

(Narrated by al-Bukhaari, 3101)

4 – Reciting Soorat al-Baqarah

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Do not make your houses like graves, for the Shaytaan runs away from a house in which Soorat al-Baqarah is recited."(Narrated by Muslim, 780)

5 – The last verses of Soorat al-Baqarah

It was narrated that Abu Mas'ood al-Ansaari said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Whoever recites the last two verses of Soorat al-Baqarah at night, that will suffice him.'" (Narrated by al-Bukhaari, 4723; Muslim, 807)

It was narrated from al-Nu'maan ibn Basheer (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah inscribed a book two thousand years before He created the heavens and the earth, from which the last two aayahs of Soorat al-Baqarah were revealed. If they are recited for three nights, no shaytaan (devil)will remain in the house).

(Narrated by al-Tirmidhi, 2882. This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami', 1799).

6 – Reciting "Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk wa lahu'l-hamd wa huwa 'ala kulli shay'in qadeer (There is no god except Allaah Alone with no partner or associate; His is the Sovereignty and His is the praise, and He is Able to do all things)" one hundred times.

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever says "Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk wa lahu'l-hamd wa huwa 'ala kulli shay'in qadeer" one hundred times in the day, will have a reward equivalent to that of freeing ten slaves, one hundred hasanahs (good deeds) will be recorded for him, and one hundred sayi'ahs (bad deeds) will be erased from his record, and it will be protection for him from the Shaytaan for that day, until evening comes. No one could achieve any better than him except the one who does more than he did."

(narrated by al-Bukhaari, 31119; Muslim, 2691)

7 – Remembering Allaah often (dhikr)

It was narrated from al-Haarith al-Ash'ari that the Prophet (peace and blessings of Allaah be upon him) said: "Allaah commanded Yahyaa ibn Zakariyah (peace be upon him) five things to follow and to enjoin upon the Children of Israel… and he commanded them to remember Allaah, and the likeness of that is a man who was being pursued by the enemy, until he reached a strong fortress in which he found protection; similarly a man cannot find protection from the Shaytaan except by remembering Allaah…"

(Narrated by al-Tirmidhi, 2863; he said it is hasan saheeh. The hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami', 1724)

8 – The adhaan

It was narrated that Suhayl ibn Abi Saalih said: "My father sent me to Bani Haarithah, and there was with me a slave of ours, or a companion of ours. Someone called out his name from a garden, and the one who was with me looked into the garden and did not see anything. I mentioned that to my father, and he said, 'If I had known that this was going to happen to you, I would not have sent you. But if you hear a voice then make the call for prayer, for I heard Abu Hurayrah (may Allaah be pleased with him) narrating that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "When the Shaytaan hears the call to prayer, he runs away fast."'"(Narrated by Muslim, 389).

The word translated here as "runs away fast" may also mean "farting."

9 – Reciting Qur'aan offers protection against the Shaytaan

Allaah says (interpretation of the meaning):

"And when you (Muhammad) recite the Qur'aan, We put between you and those who believe not in the Hereafter, an invisible veil (or screen their hearts, so they hear or understand it not)[al-Israa' 17:45]

And Allaah knows best.




Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com )

Secrets about Jinn

Secrets about Jinn

As-Salamu `alaykum. Is there any difference between the demons and the jinn? Please give me more information about the world of Jinn and tell me more about their hidden secrets? How can I find more information about them?

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.


Dear brother in Islam, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

Answering your questions, we'd like to cite for you the following fatwa issued by Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and author, who states:

"Allah Almighty has created certain creatures, some of them are known to us and some of them are not.

In his capacity as Allah's vicegerent on earth, man is ordained by Allah to worship Him Alone without partners. Consequently, we should not get absorbed in stories about jinn, as it is not a form of worship.

The Qur'an and Sunnah indicate that jinn exist, and that there is a purpose for their existence in this life, which is to worship Allah Alone with no partner or associate. Allah Almighty says: "And I (Allah) created not the jinns and humans, except they should worship Me (Alone)." (Adh-Dhariyat: 56)

Scholars are in disagreement over the difference between jinn and demons. Some of them say that the word jinn goes far to encompass the jinn as well as the demons. The word also includes believing and unbelieving jinn. Allah Almighty says, "And among us there are righteous folk and among us there are far from that. We are sects having different rules." (Al-Jinn: 11) "And there are among us some who have surrendered (to Allah) and there are among us some who are unjust. And whoso hath surrendered to Allah, such have taken the right path purposefully." (Al-Jinn: 14)

However, the word demon or shaytan is used to refer to the unbelieving ones among the jinn. Allah Almighty says, "…and the devil was ever an ingrate to his Lord.?" (Al-Isra': 27)

The world of the jinn is an independent and separate world with its own distinct nature and features that are hidden from the world of humans. Jinns and humans have things in common, such as the ability to understand and choose between good and evil. The word jinn comes from the Arabic root meaning "hidden from sight". Allah Almighty says: "… Verily he (shaytan) and his soldiers from the jinn or his tribe see you from where you cannot see them…" (Al-A`raf: 27)

Allah has told us in His Book the essence from which the jinn were created. He says: "And the jinn, We created aforetime from the smokeless flame o fire." (Al-Hijr : 27) `A'ishah (may Allah be pleased with her) says that the Prophet (peace and blessings be upon him) said: "The angels were created from light, the jinn were created from fire, and Adam was created from that which has been described to you." (Reported by Muslim)

Types of jinn

Allah has created different types of jinn. Among them are some who can take on different forms such as dogs and snakes; some who are like flying winds with wings; and some who can travel and rest. Abu Tha`labah al-Khushni says that the Prophet (peace and blessings be upon him) says: "The jinn are of three types: a type that has wings and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey." (Reported by At-Tahawi in Mushkil Al-'Athar)

The jinn and the sons of Adam

Every individual among the sons of Adam has a jinn who has been appointed to be his constant companion (qarin). Ibn Mas`ud reports that the Prophet (peace and blessings be upon him) says: "The Messenger of Allah (peace and blessings of Allah be upon him) says: 'There is not one of you who does not have a jinn appointed to be his constant companion.' They said, 'And you too, O Messenger of Allah?' He said, 'Me too, but Allah has helped me and he has submitted, so that he only helps me to do good.'" (Reported by Muslim)

Their powers

Allah has given jinn powers that he has not given to humans. Allah has told us about some of their powers such as the ability to move and travel quickly. One of the jinn guaranteed to Prophet Sulayman (Solomon, peace and blessings be upon him) that he would bring the throne of the Queen of Yemen to Jerusalem in a moment, faster than the time needed for someone to get up from where he was sitting. Allah Almighty says: "A stalwart of the Jinn said: I will bring it thee before thou canst rise from thy place. Lo! I verily am strong and trusty for such work. One with whom was knowledge of the Scripture said: I will bring it thee before thy gaze returneth unto thee. And when he saw it set in his presence, (Solomon said) This is of the bounty of my Lord. That He may try me whether I give thanks or am ungrateful. Whosoever giveth thanks he only giveth thanks for (the good of) his own soul: and whosoever is ungrateful (is ungrateful only to his own soul's hurt). For lo! My Lord is Absolute in independence, Bountiful." (An-Naml: 39-40)

?The food and drink of jinn

Ibn Mas`ud reports that the Prophet (peace and blessings be upon him) says: "There came to me an inviter on behalf of the Jinn and I went along with him and recited to them the Qur'an." He (the narrator) said: The Prophet then went along with us and showed us their traces and traces of their embers. The Jinn asked the Prophet about their provision and he said: "Every bone on which the name of Allah is recited is your provision. The time it will fall in your hand it would be covered with flesh, and (you can have) all the droppings as food for your animals." The Prophet (peace and blessings of Allah be upon him) said, "So do not use (these things) for cleaning yourselves (after relieving oneself), for they are the food and provision of your brothers (Jinn)." (Reported by Muslim)

The believing jinn may eat any bone on which the name of Allah has been mentioned, because the Messenger (peace and blessings be upon him) did not permit them to have anything on which Allah's Name has not been mentioned – those are for the unbelieving jinn.

The beasts of the jinn

According to the Hadith reported by Ibn Mas`ud, that we have quoted above, the jinn asked the Messenger (peace and blessings be upon him) for provision, and he said to them: "…and (you can have) all the droppings as food for your animals."

The dwelling-places of the jinn

The jinn live where we do live on this earth. They are mostly to be found in ruins and unclean places like bathrooms, dunghills, garbage dumps and graveyards. Hence the Prophet (peace and blessings be upon him) taught us to take precautions when entering such places, by reciting the adhkar (mentioning Allah's Name) prescribed by Islam.

One of these are reported by Anas ibn Malik (may Allah be pleased with him) who says: "When the Messenger of Allah (peace and blessings be upon him) entered the toilet, he would say, 'Allahumma inni a`udhu bika min al-khubuthi wal-khaba'ith (O Allah, I seek Refuge with You from all offensive and wicked things [evil deeds and evil spirits]).'"

Some jinns are Muslims and some are non-Muslims

Allah tells us that some of the jinn said "And there are among us some who have surrendered (to Allah) and there are among us some who are unjust. And whoso hath surrendered to Allah, such have taken the right path purposefully.?" (Al-Jinn: 14)

Protection from harm of jinn

Because jinn can see us while we cannot see them, the Prophet (peace and blessings be upon him) taught us many ways to protect ourselves from their harm. They are seeking refuge of Allah from the accursed shaytan, reciting surat Al-Falaq and surat An-Nas, and reciting the words taught by Allah in the Qur'an. Allah Almighty says, "And say: My Lord! I seek refuge in Thee from suggestions of the evil ones. And I seek refuge in Thee, my Lord, lest they be present with me." (Al-Mu'minun: 97-98)

Saying Bismillah (in the Name of Allah) before entering one's home, eating or drinking, and having intercourse will keep Satan from entering the house or partaking with a person in his food, drink and sexual activity. Similarly, mentioning the name of Allah before entering the toilet or taking off one's clothes will prevent the jinn from seeing a person in a state of undress or harming him. The Prophet (peace and blessings of be upon him) says: "To put a barrier that will prevent the jinn from seeing the `awrah of the sons of Adam, let any one of you say 'Bismillah' when entering the toilet." (Reported by At-Tirmidhi)

Strength of faith and religion in general will also prevent jinn from harming a person, so much so that if they were to fight, the one who has faith would win. Ibn Mas`ud (may Allah be pleased with him) says: "A man from among the Companions of Muhammad met a man from among the jinn. They wrestled, and the human knocked down the jinn. The human said to him, 'You look small and skinny to me, and your forearms look like the front paws of a dog. Do all the jinn look like this, or only you?' He said, 'No, by Allah, among them I am strong, but let us wrestle again, and if you defeat me I will teach you something that will do you good.' The human said, 'Fine.' He said, 'Recite (the verse): "Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous." (Al-Baqarah: 255) The human said, 'Fine.' He said, 'You will never recite this in your house but the shaytan will come out of it like a donkey breaking wind, and he will never come back in until the next morning.'" (Reported by Ad-Darami)

For more information see `Aalam Al-Jinn wa Ash-Shayatin by `Umar Sulayman Al-Ashqar."

Excerpted, with slight modifications, from: www.islam-qa.com

Jiinnn entering human body

Jiinnn entering human body

In the last few days a controversy has arisen concerning the matter of jinn entering human bodies. Some say that this is rationally impossible, because of the difference in the essences from which they were created, as man was created from clay and the jinn from fire. It has also been said that the shayaateen (devils) have no power other than waswaas (insinuating whispers) and that Allaah has not given them any power over man. And it is said that the recorded tapes that are in circulation (recordings of jinn supposedly speaking through people) are no proof of anything. What is your response to all this?

Answer :

Praise be to Allaah.

The fact that jinn can enter human bodies is proven in the Qur'aan and Sunnah, and by the consensus of Ahl al-Sunnah wa'l-Jamaa'ah, and by real-life events. No one disputes this apart from the Mu'tazilah who give priority to their own rational analysis over the evidence of the Qur'aan and Sunnah. We will mention a little about this below:

Allaah says (interpretation of the meaning):

"Those who eat Ribaa will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity. That is because they say: 'Trading is only like Ribaa'…" [al-Baqarah 2:275]

Al-Qurtubi said in his Tafseer (part 3, p. 355): "This aayah is proof that those people are wrong who deny that epilepsy is caused by the jinn and claim that its causes are only physical, and that the Shaytaan does not enter people or cause madness."

Ibn Katheer said in his Tafseer (part 1, p. 32), after mentioning the aayah quoted above: "They will not rise from their graves on the Day of Resurrection except like the way in which the epileptic rises during his seizure, when he is beaten by the Shaytaan. This is because they will rise in a very bad state. Ibn 'Abbaas said: the one who consumes ribaa will rise on the Day of Resurrection crazy and choking."

According to a saheeh hadeeth narrated by al-Nasaa'i from Abu'l-Yusr, the Prophet (peace and blessings of Allaah be upon him) used to pray: "Allaahumma innee a'oodhu bika min al-taraddi wa'l-haram wa'l-gharaq wa'l-harq, wa a'oodhu bika an yatakhabatani al-shaytaan 'ind al-mawt ( O Allaah, I seek refuge with You from being thrown from a high place, old age, drowning and burning; and I seek refuge with You from being beaten by the Shaytaan at the time of death)." Commenting on this hadeeth in Al-Fayd (part 2, p.148), al-Manaawi said: "[The phrase] 'and I seek refuge with You from being beaten by the Shaytaan at the time of death' means, lest he should wrestle with me and play with me, and damage my religious commitment or mental state (at the time of death) by means of his insinuating whispers which cause people to slip or lose their minds. The Shaytaan could take control of a person when he is about to depart this world, and misguide him or stop him from repenting…"

Ibn Taymiyah (Majmoo' al-Fataawa, 42/276) said: "The fact that jinn can enter human bodies is proven by the consensus of Ahl al-Sunnah wa'l-Jamaa'ah. Allaah says (interpretation of the meaning): 'Those who eat Ribaa will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity. That is because they say: 'Trading is only like Ribaa'…' [al-Baqarah 2:275]. And in as-Saheeh it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: 'The Shaytaan flows through the son of Adam as the blood flows through his veins.'"

'Abd-Allaah ibn al-Imaam Ahmad ibn Hanbal said; "I said to my father, 'There are some people who say that the jinn do not enter the body of the epileptic.' He said: 'O my son, they are lying; the jinn could speak through this person.'" Commenting on this, Ibn Qudaamah said: "What he said is well known, because a person may suffer an epileptic seizure and speak in a language that no one understands, and his body may be beaten with blows that would fell a camel, but the epileptic does not feel them at all, and he is also unaware of the words he is saying. The epileptic and others may be dragged about, or the carpet on which he is sitting may be pulled, and utensils may be moved about from place to place, and other things may happen. Anyone who witnesses such a thing will know for sure that the one who is speaking through the person and moving these things is not human." And he said, may Allaah have mercy on him: "There is no one among the imaams of the Muslims who denies that jinn may enter the body of the epileptic and others. Anyone who denies that and claims that Islam denies it is lying about Islam. There is nothing in the proofs of sharee'ah to show that it does not happen."

So the fact that jinn may enter human bodies is proven in the Qur'aan and Sunnah, and by the consensus of Ahl al-Sunnah wa'l-Jamaa'ah, some of whose comments we have quoted above.

As regards the aayah (interpretation of the meaning): "but they could not thus harm anyone except by Allaah's Leave" [al-Baqarah 2:102], this is undoubtedly a clear indication that the jinn cannot harm anyone through witchcraft or epilepsy or through any other kind of disturbance or misguidance, except with the permission of Allaah. As al-Hasan al-Basri said: "Whomever Allaah wills, He gives them power over him, and whomever He does not will, He does not give them power over him, and they cannot do anything to anyone except with the permission of Allaah." The Shaytaan (who is the disbelieving jinn) may gain power over the believers by making them sin and by making them neglect the remembrance and Tawheed of Allaah and sincerity in worshipping Him. But he has no power over the righteous slaves of Allaah, as Allaah says (interpretation of the meaning):

"Verily, My slaves (i.e. the true believers of Islamic Monotheism) — you have no authority over them. And All-Sufficient is your Lord as a Guardian" [al-Israa' 17:65]

During the Jaahiliyyah the Arabs were well aware of this and mentioned it in their poetry. For example, the poet al-A'shaa likened his she-camel's energy to that of one who was touched by the jinn, and said that it was the jinn who was giving her her energy.

As regards the causes of epilepsy, Ibn Taymiyah explained (in Majmoo' al-Fataawa, 19/39) the causes. He said: "When the jinn touch a person with epilepsy, it may be because of desire or love, just as happens between one human and another… or it may – as is usually the case – be because of hatred and punishment, such as when a person has harmed them or they think that he has harmed them deliberately, either by urinating on them or pouring hot water on them or killing them, even if the person did that unknowingly. There are ignorant and wrongdoing ones among the jinn who may punish a person more than he deserves, or they may be playing with him and mistreating him, like foolish people among mankind."

And I say: the way to save oneself from this is to remember Allaah and speak His Name at the beginning of all things, as it was reported that the Prophet (peace and blessings of Allaah be upon him) used to mention Allaah in many cases, such as when eating, drinking, mounting his riding-beast, taking off his clothes for any reason, having intercourse and so on…

As regards treatment (of one whose body has been entered by the jinn), Ibn Taymiyah said (Majmoo' al-Fataawa, 19/42): "When the jinn attack a person, they should be told of the rulings of Allaah and His Messenger, proof should be established against them, and they should be commanded to do what is good and told not to do what is evil, just as should be done in the case of people, as Allaah says (interpretation of the meaning): 'And We never punish until We have sent a Messenger (to give warning)' [al-Israa' 17:15]." Then he said: "If the jinn does not leave after being addressed in this manner, then it is permissible to rebuke him, tell him off, threaten him and curse him, as the Messenger of Allaah (peace and blessings of Allaah be upon him) did with the Shaytaan when he came with a falling star to throw it in his face, and the Messenger (peace and blessings of Allaah be upon him) said: "I seek refuge with Allaah from you and I curse you with the curse of Allaah" – three times. (Narrated by al-Bukhaari).We may also seek help against the jinn by remembering Allaah (dhikr) and reciting Qur'aan, especially Aayat al-Kursi. The Prophet (peace and blessings of Allaah be upon him) said: "Whoever recites it will remain under the protection of Allaah and no shaytaan (devil) will be able to approach him until the morning." (Narrated by al-Bukhaari). And al-Mi'wadhatayn (the last two soorahs of the Qur'aan) may also be recited.

As for psychiatrists who do not treat the epileptic in the manner described, they cannot do him any good at all.

This issue may be discussed in much more detail, but what we have said here is sufficient for those who want to know a little about this matter, Praise be to Allaah, the Lord of the Worlds.



Masaa'il wa rasaa'il, Muhammad Mahmoud al-Najdi, p. 23 (www.islam-qa.com)