Q: How to ensure that magic does not affect usin the first place?

Asalaamu Alaikum.
People can often get harmed from magic, evil eye, curse, bad luck,
possession by Jinns and ghosts, etc.
But the first line of defense: How do we ensure that magics and evil
eyes does not even affect us in the first place?What are the
precautions?What are the mistake thatpeople make?
Thanks in advance.
~
Wa alaikumusalaam akh,
Al-'ayn and sihr are from the evil of of what Allah has created and we
are taught to seek refuge in Him, from them (read the tafseer of surat
al-Falaq for example). The Prophetصلى الله عليه وسلم said : العين حق
"the evil eye is (inreality) truth..." [saheeh Muslim, 2188] and it is
not necessary that the person who puts an evil eye on another actually
means to do it. Thus it is not possible to totally prevent evil eye
(or magic), but there are ways by which we can reduce and limit their
effects and harms. From this is increasing one's imaan and tawwakul in
Allah; increasing one's righteous deeds; doing ruqya on oneself from
theestablished du'as, means and methods; eating of the type of food
that prevents such harm (e.g. ajwa dates); and many others.
There is a narration recorded in at-Tabarani, Bayhaqi and other, in
which the Prophet صلى اللهعليه وسلم is reported to have said: "Seek
help in having your needs met by being discreet, for everyone who is
blessedwith something is envied." Despite its questionable chain, the
meaning remains correct and corroborated. It is usually when one is
givengreater rizq and bounty from Allah, and he displays it
unreservedly that he puts himself in a position where he risks the the
envy of the envier.One should be aware of all these facts and be
intelligent in these matters.
Allah is the source of guidance and protection.
.
__________________
إن ينصركم الله فلا غالب لكم وإن يخذلكم فمن ذا الذي ينصركم من بعده وعلى
الله فليتوكل المؤمنون

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1a] Who are Ahl al-Hadeeth?

1a]
preserve hisreligion. Their light is radiant, their virtues are well
known, their signs are apparent, their views are predominant, and
their proofs are indisputable. Every factionis devoted to a certain
desire that it refers to andan opinion that pleases it and so to it is
devoted, except for the People of Hadīth (Ashāb al-Hadīth), for the
Book is their provision, the Sunnah is their proof, and the Messenger
is their faction. It is to him that they ascribe. They are not
concerned with the desires and opinions. What they narrate from the
Messenger is acceptedand they are the ones trusted in that. They are
the caretakers and guardians of the religion, and they are the
receptacles and bearers ofknowledge. When there isa dispute concerning
Hadīth, they are referred to, and their judgment is accepted. From
them comes every erudite jurist,every noble Imām, every ascetic
amongst his scribe,and every righteous preacher. They are the great
majority, and it is their path which is upright. Every innovator
pretends to share their creed and does not dare to express a view
other than theirs. Anyone who plots against them, Allāh breaks him.
Whoever stubbornly opposes them,Allāh forsakes him. They are not
harmed by those who forsake, nor is there prosperity for those who
separate from them. The one who cares for his religion is in need of
their direction, the one whose sight is engaged by evil does not see
them, and indeed Allāh is Able to assist them." [Al-Khatīb
al-Baghdādī, Sharaf Ashābal-Hadīth, p. 4]

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1] Who are Ahl al-Hadeeth?

1]
In the Name of Allāh, the Most Merciful, the Ever Merciful.
Question:
Shaykh `Alawī b. `Abd al-Qādir al-Saqqāf (حفظه الله تعالى):
We would love for you to define the term Ahl al-Hadīth and what do Ahl
al-Sunnah mean by it. Is it particular to the scholars of hadīth or
does it apply to all the scholars of the Ummah? We hope for a detailed
answers with full references, and we ask Allāh to bless you and
togrant you the best reward.
Your Brothers in the Administration of MultaqāAhl al-Hadīth.
Response:
Noble brothers of MultaqāAhl al-Hadīth, peace be upon you, and Allāh's
Mercy, and His Blessings.
You, may Allāh bless you, asked for a clarification of the title Ahl
al-Hadīth and what Ahl al-Sunnah intend by it, and whether it is
particular to the scholars of Hadīth or encompasses all the scholars
of the Ummah.
Thus, I say in response – and with Allāh is the success:
The ahl (people) of something are the most familiar with it. For that
reason, in the language, the ahl of a man are the closest people to
him.
(1) Therefore, Ahl al-Hadīth are the people most familiar with
Hadīth,the most strict in adherence to it, those who follow it in
words and deeds in their manners, their conduct, their worship, their
dealings, and in their beliefs both openly and inprivate. Those who
are focused on the study, compilation, writing, and teaching of
Hadīth, transmitting them understanding them, and sorting the
authentic fromthe weak are most worthy of being included in this
group.
(2) Furthermore, the Ahl al-Hadīth are Ahl al-Sunnah wa al-Jamā`ah,
for the Hadīth is the Sunnah and the Jamā`ah (Assembly) is nothing
less than the truth. Anyone who follows Hadīth is upon the truth.
(3) Ahl al-Hadīth are the Saved Sect (al-Firqah al-Nājiyah), for if
one cannot be saved by following Hadīth, how then can he be saved?
"The people most worthy of being the saved sect are Ahl al-Hadīth wa
al-Sunnah who do not have partisanship for any leader save Allāh's
Messenger (صلى الله عليه وسلم)." [Majmū` al-Fatāwā (3/347)]
(4) Ahl al-Hadīth are the Victorious Group (al-Tā'ifah al-Mansūrah).
The one who does not find victory in Hadīth, in what then will he find
victory?! Imām Ahmad said about the Victorious Group, "If they are not
thePeople of Hadīth (Ashāb al-Hadīth), then I do not know who they
are!" [Fath al-Bārī (1/85)]
(5) It is they who shall be manifest upon the truth until the
establishment of the Hour. It is by Hadīth that they become manifest
and receive victory, and it is because of it that they are saved. All
of these words and titles are general in a sense and specific in
another. Thus, when one of them is mentioned, theothers are included
such that each word by itself refers to all the parties of the Saved
Sect (al-Firqah al-Nājiyah). However, when the word Ahl al-Hadīth is
mentioned alongside another word, it indicates that what is meant is
those who are preoccupied with the study of Hadīth. This explains why
many of theSalaf would use the word Ahl al-Hadīth in particular for
those who were preoccupied with its study.
Shaykh al-Islām, may Allāh have mercy on him, states, "We do not mean
by Ahl al-Hadīth, merely those who are devoted tohearing them, writing
them, or narrating them. Rather we mean by them all of those who are
most deserving of having memorized them, knowing them, and
understanding them apparently and in reality, and following them
privately and publicly." [Majmū` al-Fatāwā (4/95)]
From this, we come to know the reason for the disagreement between the
adherents of Ahl al-Hadīth in our time as towhether or not there is a
distinction between thesetitles.
(6) "Ahl al-Hadīth are the Salaf from the (first) three generations
and those who tread their path fromthe Khalaf." [Majmū` al-Fatāwā
(6/355)]
(7) The People of Hadīth are the People of the Prophet, For Even If
They Did Not Accompany His Person, They Have Accompanied His Every Breath
وأهل الحديث هم أهل النبي وإن*** لم يصحبوا نفسه، أنفاسه صحبوا
(8) Ahl al-Hadīth are thosewho "seek the truth from its source, and
they seek itout where it can be expected to be found. They seek
nearness to Allāh (تعالى) by following the Sunan of Allāh's Messenger
(صلى الله عليه وسلم) and by seeking out his narrations over land and
sea from the East to the West." [Ibn Qutaybah, Ta'wīl Mukhtalif
al-Hadīth (p. 80)]
(9) Amongst the Ahl al-Hadīth, there is the scholar, the jurist
(faqīh), and the preacher (khatīb) who commands good andforbids evil.
Allāh has made them "Pillars of the Sharī`ah, and by them, He destroys
every reprehensible innovation. Thus, they are Allāh's Trustees
amongst His Creation, the medium between the Prophet and his Ummah,
and the ones who strive to preserve hisreligion. ...

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Standing firm in salat after being hit by arrows

Four years after the Hijrah[emigration of the followers of Islam from
Makkah to Medinah], in the city of Medinah, the Muslims were still in
danger due to the Jewish tribe, the Banu an-Nadir, who broke their
contract with the Prophet Muhammad [PBUH=May Allah bless him and grant
him peace].
Then the community received news that some tribes from the desert of
Najd were about to attack. So, the Prophet of Islam [PBUH] raised over
four hundred Muslims in order to prevent them from attacking.
Arriving at Najd, they found that only women were present in the
houses; the men had taken refuge in the hills.
Some of the Nadj tribes regrouped and prepared themselves for the
fight. The time of 'Asr [the afternoon prayer] came, and the Muslims
divided in two, as it was revealed,and each group prayed after the
other. The ennemy, seeing the discipline among Muslims felt uneasiness
and fear. They did not attack. So, the Muslims went back to Medinah.
The Prophet of Allah [PBUH] asked:
"Who will be our guard tonight?" Two men immediatly rose: Abbad ibn
Bishr and Ammar ibn Yasir. Abbad saw that Ammar was tired and asked
him: "What part of the night do you wish to sleep, the first or the
second?" "The first part," said Ammar.
The night was serene. Everything seemed peaceful. Abbad decided to
spend the night in Ibadah [acts of worship] while his companion was
asleep, and began recitingthe Qur'an. Abbad soon stood and faced the
Qiblah in order to performSalaat [voluntary prayer]. He began reciting
Surah al-Kahf of one hundred and ten verses which explains the virtues
of faith, truth and patience and the passing of time.
While he was absorbed in recitation and in thought, an ennemy came
from themountains of Najd and saw him vulnerable. The man drew his bow
and thew an arrow towards Abbad. Calmly, Abbad pulled the arrow out
and continued his meditation. The ennemy shot a second, then a third
arrow. Abbad pulled themout one by one, and finished his recitation.
Weak and in pain, at last, he stretched out his right hand during his
prostration and awoke hiscompanion Ammar. "Glorybe to Allah! Why
didn't you wake me up when the first arrow reached you?" "Reciting the
versesof the Qur'an filled me with such wonders that I felt repugnance
to cut it short. I would have preferred death rather than stopping
right in the middle of it." Abbad did not die this day; he died as a
shahid [a martyr], at the battle of Yamamah. He fought so vehemently
that his wounds made him almost not recognizable. He was a true
believer.

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