மனசெல்லாம் வலிக்கிறதா?

என்னால் எனது உணர்வுகளைக்கட்டுப்படுத்த முடியவில்லை... எனது
சிந்தனைகளுக்குக ் கடிவாளம் போட முடியவில்லை...இ து பலரது புலம்பலாக
உள்ளது. ஆனால் மனதைக் கட்டுப்படுத்தின ால் இதையும் சமாளிக்கலாமாம்,
சொல்கிறார்கள் உளவியலாளர்கள்.
ஒவ்வொரு மனிதனுமே ஏதாவது ஒரு உணர்வுக்கு அடிமையானவன்தான் . அது ஆணாக
இருந்தாலும் சரி பெண்ணாக இருந்தாலும் சரி. இந்த உணர்வுகளில் ஒன்றுக்கு,
அவன் அல்லது அவள் ஆட்பட்டவராகவே இருக்க முடியும். கோபம், சந்தோஷம்,
துக்கம், ஏமாற்றம் என இந்த உணர்வுகளில் ஏதாவது ஒன்றுக்கு உட்பட்டுத்தான்
வாழ முடியும்.
ஒவ்வொருவரையும் இந்த உணர்வுதான் உந்தித் தள்ளிவழி நடத்துகிறது. ஆனால்
இந்த உணர்வுகளை சமாளித்து, நாம் தடுமாறாமல் இருக்கும்படி பார்த்துக்
கொண்டால் நாம்கீழே விழ மாட்டோம். மாறாக, உணர்வுகளுக்கு முற்றிலும்
அடிமையாகி விட்டால், நாம் தடுமாறிப் போகும் நிலை ஏற்படுகிறது.
சிலருக்கு கோபம் பெரும் பிரச்சினையாக இருக்கும். சிலருக்கு சநதோஷம் சில
வகை சங்கடங்களைத் தரலாம். பலருக்கு ஏமாற்றம் பெரும்கவலையை ஏற்படுத்தலாம்.
ஏமாற்றம் எப்போது வருகிறது.. எதிர்பார்ப்பதால ்தான். எதிர்பார்ப்புகள ்
எங்கு அதிகம் இருக்கிறதோ அப்போது கூடவே ஏமாற்றமும்வந்து நிற்கும்.
எதிர்பார்ப்புகள ் அதிகரிக்கும்போத ு ஏமாற்றத்தின் தாக்கமும் அதிகமாகவே
இருக்கும். எதிர்பார்ப்பே இல்லாமல் இருக்கப் பழகும்போது ஏமாற்றத்தின்
வலியும் குறையும் வாய்ப்புள்ளது.
சரி இப்படி ஒவ்வொரு உணர்வும் நம்மைத் தாக்கும்போது அதிலிருந்து மீளுவது
எப்படி?... இதை எப்படி சமாளிக்கலாம்?.. கீழே விழாமல் ஸ்டெடியாக நிற்பது
எப்படி?... என்ன சொல்கிறார்கள் உளவியலாளர்கள்.. .?
உணர்வுகள் உங்களை தாண்டி போக விடாமல் பார்த்துக் கொள்ள வேண்டும்.
உணர்வுகளை நீங்கள் அடிமையாக்க வேண்டும். உந்தித் தள்ளும் உணர்வுகளுக்குப்
பலியாகி விடாமல் எதிர்த்துப் போராட வேண்டும்.
இதற்கு சில எளிமையான பயிற்சிகள் இருக்கிறது. அதைச் செய்தாலே போதும்
நிச்சயம் பெரும் பலனைப் பெறலாம்.
மன அழுத்தம் வருகிறதா.. கவலையே படாமல் சத்தம் போட்டு பாட்டுப் பாடுங்கள்.
மனசெல்லாம் வலிக்கிறதா... வாய் விட்டு நன்றாக சிரியுங்கள்.
சோர்ந்து போவது போல உணர்கிறீர்களா.. . எங்காவதுபோய் ஜாலியாக சுற்றி
விட்டு வாருங்கள்.
மனதைப் போட்டு ஏதாவது நினைவு உலுக்குகிறதா... சந்தோஷமாக ஒரு படம் பாருங்கள்.
எதையாவது நினைத்து ஏமாற்றமாக உணர்கிறீர்களா.. . அதை சுத்தமாக மறந்து
விட்டு அடுத்த வேலையைப் பார்க்க முயலுங்கள்.
மனிதனின் மூளை மற்றும் மனதை விட மிகப் பெரிய மாஸ்டர் இல்லை என்பது
உளவியலாளர்களின் கருத்து.மூளை சொல்வதை கேட்பதா, மனசு சொல்வதை கேட்பதா
என்ற கேள்வி வரும்போது, கேட்கப்பட்ட கேள்விக்கு நாம் என்ன பதிலளிப்பது
என்பது குறித்துத்தான் நாம் முதலில் கவலைப்பட வேண்டும் என்றும்
இவர்கள்சொல்கிறார்கள்.
நம்மைப் போலவே மற்றவர்களும் சிந்திக்க வேண்டும், நம்மைப் போலவே அவர்களும்
நினைக்க வேண்டும், நம்மைப் போலவே அவர்களும் இருக்க வேண்டும் என்று
நினைப்பதுமுட்டாள்தனம். அந்த எதிர்பார்ப்பே முதலில் பெரும் தவறு என்று
கூறும் உளவியாளர்கள், உங்களைத் தாண்டி உணர்வுகளைப் போக விடாதீர்கள்.
கடிவாளம் போட வேண்டிய இடத்தில் அதைச் செய்தால் மட்டுமே அதிலிருந்து
நீங்கள் தப்பமுடியும் என்றும் அறிவுரைகூறுகிறார்கள்.

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The Khulfa-e-Raashideen - Biography

Sayyiduna Abu Bakr, Sayyiduna Umar Al Farouq, Sayyiduna 'Uthman Ghani
and Sayyiduna Ali (radi Allahu anhumul ajma'in) were the consecutive
successors of Sayyiduna Rasulullah (sallal laahu alaihi wasallam).
These four Khulafaa (pl. for Caliph) are called the
"Khulafaa-e-Rashidun" or the "Rightly Guided Caliphs." Together, these
four Khulafaa ruled the Islamic State for about 29 years. They are
called "Rightly Guided" becausethey ruled the people of that time
exactly according to the Holy Quran and the commands of Sayyiduna
Rasulullah (sallal laahu alaihi wasallam).
Quotation Sayyiduna Abdullah ibn Umar (radi Allahu anhu) has said:
"Those who are desirousof following anyone, should follow the Sahaba
who were the best of community, whose hearts were pure,whose wisdom
was profound and who did not believe in the exhibition of outer life.
They were a people whom Allah had selectedHis Nabi (sallal laahu
alaihi wasallam) and who extended His religion to the world.
Therefore, try to imitate their ways and manners,for by Allah, they
were rightly guided people."
A Hadith on the Status of the Four Khulafa In the book,
"Shawaa'idul-Haqq" , Sayyiduna Shaikh Abu Abdullah (radi Allahu anhu)
narrates the following incident.
Once I visited the Holy City of Mecca and met a man who claimed that
he never felt thirsty. When I asked him the reason for this strange
event, he replied, "Therewas a time when I did not have any respect
for the Sahaba of Muhammad (sallal laahu alaihi wasallam). One night,
I dreamt that it was the Day of Qiyamah and there were many people in
various queues looking very thirsty and ragged. I decided to follow a
queue. We arrived at theFountain of Kauther and saw that it had four
corners. At each corner were the four Caliphs, Sayyiduna Abu Bakr,
Sayyiduna Umar, Sayyiduna Uthman and Sayyiduna Ali (radi Allahu
anhum). I thoughtthat there was no need for me to approach the first
three Caliphs as I only believed in Sayyiduna Ali (radi Allahu anhu).
Yet, when Iapproached him, he turned his head away in displeasure.
Feeling extremely alarmed, I approached the other three Caliphs and
they also behaved in the same manner. By now I was very despondent.
"I noticed that Nabi Muhammad (sallal laahu alaihi wasallam) was also
approaching the Fountain. I ran towards him and explained to him the
behaviour of thefour Caliphs. He replied, 'Why should beloved Ali
offer you a cool drink, when you bear hatred and scorn for the
Sahaba?' When I heard this, I asked Sayyiduna Rasoolullah (sallal
laahu alaihi wasallam) whether I would be forgiven or not if I
askedpardon for my incorrect beliefs. He replied that I would be
forgiven. I then recited the Kalimahagain and asked for forgiveness. I
was then ordered to return to the Fountain of Kauther and drink from
it. After this, Iawoke from my sleep. From that night onwards, I have
never felt thirsty. I then warned my family that I would only accept
those as my true family if they accepted my true beliefs.Some of them
did accept".
The presence of the four Caliphs at the four Pillarsof Kauther is also
substantiated by a Hadith. Sayyiduna Rasoolullah (sallal laahu alaihi
wasallam) said ,"The Fountain of Kauther possesses four Pillars: one
commanded by Abu Bakr, the second by Umar, the third by Uthman and the
fourth by Ali (radi Allahu anhum)".
Again, explaining the lofty status of these four Caliphs, Sayyiduna
Rasoolullah (sallal laahu alaihi wasallam) said ,"He who speaks good
about Abu Bakr, his religion is well established; he who speaks good
about Umar, his religious path has been well grounded'he who speaks
good about Uthman is enlightened with the Noor of Almighty Allah' and
he who speaks goodabout Ali holds on to a bond that never breaks. They
who speak well of my Sahaba (Companions) are truly Mu'mins".
(Shawaa'idul Haqq)

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evil eye - Jinn possession and the rulings on jinn possession

Can jinn possess humans? And if this is possible, then how will the
person be able to account for their actions,whilst they were
possessed, on the Day of Judgement?.
Praise be to Allaah.
Firstly:
Yes, it is possible for jinn to possess humans. Allaah says in His
Book (Interpretation of the meaning):
"Those who eat Ribaa [usury] will not stand (on the Day of
Resurrection) except likethe standing of a person beaten by Shaytaan
(Satan) leading him to insanity"
[al-Baqarah 2:275]
See also the answers to questions no. 11447 , 42073 , 39214 and 1819 .
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The fact that a jinni may enter the body of a human is proven by the
consensus of the imams of Ahl al-Sunnah wa'l-Jamaa'ah. Allaah says
(interpretation of the meaning):
"Those who eat Ribaa [usury] will not stand (on the Day of
Resurrection) except likethe standing of a person beaten by Shaytaan
(Satan) leading him to insanity"
[al-Baqarah 2:275]
and in al-Saheeh it is narrated from the Prophet (peace and blessings
of Allaah be upon him) that "The shaytaan flows through the son of
Adam like blood." End quote.
Majmoo' al-Fataawa (24/276, 277)
Secondly:
Possession is a kind of sickness. If a person whohas this sickness is
rational, then he has the choice and he will be brought to account for
his words and actions. But if this sickness has overwhelmed him to
thepoint that he has lost his mind and free will, then he is like one
who is insane and is not accountable. Hence in Arabic the word mass
(possession) is used to refer to junoon (insanity). See Lisaan
al-'Arab (6/217). But if hecommits an act of aggression against
another when he is insane and destroys his property, for example, then
he must pay compensation for that.
See: Zaad al-Ma'aad (4/66-71)
It says in al-Mawsoo'ah al-Fiqhiyyah (16/106):
The fuqaha' are unanimously agreed that insanity is like
unconsciousness and sleep, rather it is more severe in the loss of
free will, and it makes whatever he says invalid. For the one who is
sleeping, all his verbal statements, such as divorce, becoming Muslim,
turning apostate, selling, buying,etc, are invalid. So it is more
appropriate that such statements be invalid in the case of insanity,
because the insane person has no power of reasoning or discernment.
They quoted as evidence for that the words of the Prophet (peace and
blessings of Allaah be upon him): "The Pen has been raised from three:
the sleeper until he awakens, the child until he reaches maturity and
the insane person until he comes back to his senses." Narrated by the
authors of Sunan with a saheeh isnaad. The sameapplies to all verbal
statements because of the potential for harm. End quote.
In (16/107) it says:
With regard to the rightsof people such as compensation and the like:
these are not waived, because he is not accountable for them, rather
his guardian is responsible for paying financial duesfrom the wealth
of the insane person. If he commits some crimes, heis accountable for
them financially but not physically. If he destroys a person's
property when he is in a state of insanity, compensation must be paid,
but if he kills someone there is noqisaas (retaliation), but the diyah
must be paid.
And Allaah knows best.

evil eye - Definition of the evil eye, and ways of protecting oneself against it and treating it

What is the evil eye? I've seen this terminology been used so many
time on this webpage. Can you please explain in detail?.
Praise be to Allaah.
These follow some information and fatwas that have to do with the evil
eye. We ask Allaah tobenefit readers thereby.
The scholars of the Standing Committee were asked:
What is the definition of the evil eye? Allaah says (interpretation of
the meaning):
"And from the evil of theenvier when he envies"
[al-Falaq 113:5]
Is the hadeeth of the Prophet (peace and blessings of Allaah be upon
him) saheeh in which it says that "One third of those who are inthe
grave are there because of the evil eye"?If a person thinks that
someone is envying him,what should the Muslim do and say? If the
personwho put the evil eye on someone washes himself, will the water
he used bring healing tohis victim? And should he drink the water or
wash himself with it?
They replied:
The Arabic word al-'ayn (translated as the evil eye) refers to when a
person harms another with his eye. It starts when the person likes a
thing, then his evil feelings affect it, by means of his repeated
looking at the object of his jealousy. Allaah commanded His Prophet
Muhammad (peace and blessings of Allaah be upon him) to seek refuge
with Him from the envier, as He said (interpretation of the meaning):
"And from the evil of theenvier when he envies"
[al-Falaq 113:5]
Everyone who puts the evil eye on another is envious, but not every
envier puts the evil eye on another. The word haasid (envier) is more
general in meaning thanthe word 'aa'in (one who puts the evil eye on
another), so seeking refuge with Allaah from the one who envies
includes seeking refuge with Him from the one who puts the evil eye on
another. The evil eye is like an arrow which comes from the soul of
the one who envies and the one who puts the evil eye on another
towards the one who is envied and on whom the evil eye is put;
sometimes it hits him and sometimes it misses. If the target is
exposed and unprotected, it will affect him, but if the target is
cautious and armed, the arrow will have no effect and may even come
back on the one who launched it.
Adapted from Zaad al-Ma'aad.
There are ahaadeeth from the Prophet (peace and blessings of Allaah be
upon him) which speak of the effects of the evil eye. For exampleit is
narrated in al-Saheehayn that 'Aa'ishah (may Allaah be pleased with
her) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) used to tell me to recite ruqyah for protection against the
evil eye.
Muslim, Ahmad and al-Tirmidhi narrated from Ibn 'Abbaas (may Allaah be
pleased with him) that the Prophet (peace and blessings of Allaah be
upon him) said: "The evil eye is real and if anything were to overtake
the divine decree, it would be the evil eye. When you are asked to
take a bath (to provide a cure) from the influence of the evil eye,
you should take a bath." This was classed as saheeh by al-Tirmidhi,
and also by al-Albaani in al-Silsilah al-Saheehah, 1251.
Imam Ahmad and al-Tirmidhi (2059, wherehe classed it as saheeh)
narrated that Asma' bint 'Umays said: "O Messenger of Allaah, the
children of Ja'far have been afflicted by the evileye, shall we recite
ruqyah for them?" He said, "Yes, for if anythingwere to overtake the
divine decree it would be the evil eye." Classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi.
Abu Dawood narrated that 'Aa'ishah (may Allaah be pleased with her)
said: The person who had put the evil eyeon another would be ordered
to do wudoo', then the person who had been afflicted would wash
himself (with that water). This was classed as saheeh byal-Albaani in
Saheeh Abi Dawood.
Imam Ahmad (15550), Maalik (1811), al-Nasaa'i and Ibn Hibbaan narrated
from Sahl ibn Haneef that the Prophet (peace and blessings of Allaah
be upon him) came out and traveled with him towards Makkah, until they
were in the mountain pass of al-Kharaar in al-Jahfah. There Sahl ibn
Haneef did ghusl, and he was a handsome white-skinned man with
beautiful skin. 'Aamir ibnRabee'ah, one of Banu 'Adiyy ibn Ka'b looked
athim whilst he was doing ghusl and said: "I have never seen such
beautiful skin as this, noteven the skin of a virgin," and Sahl fell
to the ground. They went to Messenger of Allaah (peace and blessings
of Allaah be upon him) came and said, "O Messenger of Allaah, can you
do anything for Sahl, because by Allaah he cannot raise his head." He
said, "Do you accuse anyone with regard to him?" They said, " 'Aamir
ibn Rabee'ah looked at him." So the Messenger of Allaah (peace and
blessings of Allaah be upon him) called 'Aamir and rebuked him
strongly. He said, "Why would one of you kill hisbrother? If you see
something that you like, then pray for blessing for him." Then he said
tohim, "Wash yourself for him." So he washed his face, hands,
forearms, knees and the sides of his feet, and inside his izaar (lower
garment) in the vessel. Then that water was poured over him, and a man
poured it over his head and back from behind. He did that to him, then
Sahl got up and joined the people and there was nothing wrong withhim.
Classed as saheeh by al-Albaani in al-Mishkaat,4562.
The majority of scholars are of the view that people can indeed be
afflicted by the evil eye, because of the ahaadeeth quoted above and
others, and because of the corroborating reports and other evidence.
With regard to the hadeeth that you mention, "One third of those who
are in the grave are there because of the evil eye," we do not know
how sound it is, but the author of Naylal-Awtaar said that al-Bazzaar
narrated witha hasan isnaad from Jaabir (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Most of those who die among my ummah die because of the will
and decree of Allaah, and then becauseof the evil eye."
The Muslim has to protect himself against the devils among the
eviljinn and mankind, by having strong faith in Allaah and by putting
histrust in Him and seeking refuge with Him and beseeching Him,
recitingthe prayers for protection narrated from the Prophet (peace
and blessings of Allaah be upon him), reciting al-Mi'wadhatayn [the
last two soorahs of the Qur'aan], Soorat al-Ikhlaas, Soorat
al-Faatihah, and Aayat al-Kursi.
Du'aa's for protection include the following:
A'oodhu bi kalimaat-illaah il-taammati min sharri ma khalaqa (I
seekrefuge in the perfect words of Allaah from theevil of that which
He has created).
A'oodhu bi kalimaat-illaah il-taammati min ghadabihi wa 'iqaabihi, wa
min sharri 'ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon (I
seek refuge in the perfect words of Allaah from His wrath and
punishment, from the evil of His slaves and from the evil promptings
of the devils and from their presence).
And one may recite the words of Allaah:
"Hasbi Allaahu laa ilaaha illa huwa, 'alayhi tawakkaltu wa huwa Rabb
ul-'arsh il-'azeem
(Allaah is sufficient for me. Laa ilaaha illa Huwa (none has the right
to beworshipped but He) in Him I put my trust and He is the Lord of
the Mighty Throne)"
[al-Tawbah 9:129 – interpretation of the meaning]
And there are other similar du'aa's that are prescribed in sharee'ah.
This is what was meant by Ibn al-Qayyim in the words quoted at the
beginning of this answer.
If it is known or suspected that a person has been afflicted by
theevil eye, then the one who put the evil eye on him should be
ordered to wash himself for his brother. So a vessel of water should
be brought, and he should put his hand in it, rinse out his mouth into
the vessel. Then he should wash his face in the vessel, then put his
left hand into the vessel and wash his right knee, then put his right
hand in the vessel and wash his left knee. Then he should wash inside
his garment. Then the watershould be poured over the head of the one
on whom he put the evil eye, pouring it from behind in one go. Then he
will be healed, by Allaah's leave.
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth al-'Ilmiyyah wa'l-Ifta, 1/186
Shaykh Muhammad al-Saalih al-'Uthaymeen was asked:
Can the evil eye afflict a person? How is it treated? Does being on
one's guard against it contradict putting one's trust in Allaah?
He replied:
Our opinion concerning the evil eye is that it is real and is proven
both by Islamic teachings and by real life experiences. Allaah says
(interpretation of the meaning):
"And verily, those who disbelieve would almost make you slip with
their eyes (through hatred)"
[al-Qalam 68:51]
Ibn 'Abbaas and others said, commenting on this verse: this means,
they put the evil eye on you with their glances. The Prophet (peace
and blessings of Allaah be upon him) said: "The evileye is real and if
anything were to overtake the divine decree, it would be the evil eye.
When you are asked to take a bath (to provide a cure) from the
influence of the evil eye, you should take a bath." Narrated by
Muslim. Al-Nasaa'i and Ibn Maajah narrated that 'Aamir ibn Rabee'ah
passed by Sahl ibn Haneef when he was bathing… and he quotedthe
hadeeth.
Reality confirms that andit cannot be denied.
In the event that you areafflicted by the evil eye, you should use the
treatments recommended in sharee'ah, which are:
1 – Reciting ruqyah. The Prophet (peace and blessings of Allaah be
upon him) said, "There isno ruqyah except in the case of the evil eye
or fever." al-Tirmidhi, 2057;Abu Dawood, 3884. Jibreel used to do
ruqyah for the Prophet (peace and blessings of Allaah be upon him) and
say, "Bismillaahi arqeekamin kulli shay'in yu'dheeka, min sharri kulli
nafsin aw 'aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the
name of Allaah I perform ruqyah for you, from everything that is
harming you, from the evil of every soul or envious eye may Allaah
heal you, in the name of Allaah I perform ruqyah for you)."
2 – Asking the person who has put the evil eye on another to wash, as
the Prophet (peace and blessings of Allaah be upon him) commanded
'Aamir ibn Rabee'ah to do in the hadeeth quoted above. Then the water
should be poured over the one who has been afflicted.
With regard to taking his waste, such as his urine and stools, there
isno basis for doing so; the same applies to taking any of his
belongings. Rather whatis narrated is that which is mentioned above,
washing his limbs and washing inside his garment, or likewise washing
inside his headgear and garments.And Allaah knows best.
There is nothing wrong with taking precautions against the evil eye
before it happens, and this does not contradict the idea of tawakkul
(putting one's trust in Allaah). In fact this is tawakkul, because
tawakkul means putting one's trust in Allaah whilst also implementing
the meansthat have been permitted or enjoined. The Prophet (peace and
blessings of Allaah be upon him) used to seek refuge for al-Hasan and
al-Husayn and say: U'eedhukuma bi kalimaat Allaah al-taammati min
kulli shaytaanin wa haammah wa min kulli 'aynin laammah (I seek refuge
for you both in the perfect words of Allaah, from every devil and
every poisonous reptile, and from every evil eye).'" Al-Tirmidhi,
2060; Abu Dawood, 4737. And he would say, "Thus Ibraaheem used toseek
refuge with Allaah for Ishaaq and Ismaa'eel,peace be upon them both."
Narrated by al-Bukhaari, 3371.