Etiquettes of reading the Noble Quran

It is very significant, for you, dear reader of the Quran, to observe
the following:
· Do not touch the Quran except when in the state of ritual purity
(Wudhoo), and only recite it when you are in that state.
Brush your teeth with a wooden tooth stick (Siwaak), remove food
particles from between them, and freshen your mouth before reciting.
Sit up straight if (readingwhilst) not in prayer, anddo not lean back.
Face the direction of prayer (Qiblah) when reciting.
Rinse your mouth out with water if you cough up mucus or phlegm while reciting.
Stop reciting when you yawn, for when reciting, you are addressing
your Lord in intimate conversation, while yawning is from the Devil.
At the beginning of your recitation, seek refuge in Allaah from the
accursed Devil by saying the Isti'aathah (i.e., "A'oothu Billaahi min
Ash-Shaytaanirraajeem", which means: "I seek refuge in Allaah from
Satan, the accursed."), whether beginning to read from the beginning
of a Soorah (Quranic chapter) or from some other part that one has
reached.
Once you have begun, donot to interrupt your recitation from moment to
moment with human words, unless absolutely necessary.
Seclude yourself when reciting it, so as not to beinterrupted by
someone, forcing you to mix the words of the Quran with a reply, for
this nullifies the effectiveness of having taken refuge in Allaah from
the Devil at the beginning.
Recite it slowly without haste, distinctly pronouncing each letter.
Try to comprehend what is being said in every verse.
Pause at verses that promise Allaah's favour, long for Allaah Most
High and ask of His bounty. At verses that warn of His punishment, ask
His protection from it.
Ponder over the stories of past civilisations and individuals, taking
heed and benefiting from theirexample.
Learn the meanings of the Quran's unique lexical usages.
Pay attention to each letter so as to clearly and fully pronounce
every word, for each letter earns one ten good deeds.
Whenever one finishes reciting, attest to the truthfulness of Allaah,
and that His messenger Muhammad has delivered His message; dothis by
saying: "Our Lord! You have spoken the truth, Your Messengers have
delivered their tidings, and bear witness to this. O Allaah, make us
of those who bear witness to the truth and who act with justice."
After this, supplicate Allaah with prayers.
Try not to select certain verses from each chapter to recite, instead,
aim to recite whole chapters at a time.
If you put down the Quran, do not leave it open.
Do not place other books on top of the Quran; it should always occupy
a higher position than all other books, regardless of whether they are
books of sacred knowledge or not.
Place the Quran on your lap when reading, or on something in front of
you, but not on the floor.
Do not let a day go by without looking at least once at the pages of the Quran.
Do not trivially and playfully quote the Quranat the occurrence of
everyday events as by saying, for example, when someone comes (what
means): "Eat and drinkin satisfaction for what you put forth in the
days past" [Quran: 69:24] when food is brought out, and so forth.
Do not recite the Quran to the tunes of songs.
When writing the Quran, do so in clear, elegant handwriting.
If someone else is reciting, do not recite in a way in that would disturb him.
Do not recite it in marketplaces, places of clamour and frivolity, or
where ill-mannered people gather.
Do not use the Quran as apillow, or lean upon it.
Do not toss it when handing it to someone else.
Do not miniaturize the Quran, mix into it what is not of it, or mingle
worldly adornment with it by embellishing or writing it with gold.
Do not write it on the ground or on walls, as is done in some new mosques.
Do not to enter the lavatory with a paper or anything else on which
the Quran is written, unless it is encased in leather, silver, or
other materials, for then it is as if kept in the heart.
If you write it (on paper) and immerse that paper in a glass of water
to drink it (for cure or otherpurpose), then make a noble and worthy
intention, for Allaah only gives to one according tohis intention.
And if you finish reading the entire Quran, immediately begin reading
it again, so it does not become something that has been abandoned.

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And Allah Knows the Best!

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Published by :->
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Jinn, witchcraft, evil eye - , How to deal with sihr (magic/witchcraft) .

What is the way to deal with sihr (magic/witchcraft)?
Praise be to Allaah.
Whoever is affected by sihr should not treat it with sihr, because
evil cannot be removed by evil, and kufr cannot be removed by kufr.
Evil is removed by good. Hencewhen the Prophet (peace and blessings of
Allaah be upon him) wasasked about al-nushrah (treating sihr with
sihr), he said: "This is the workof the Shaytaan." Nushrah means
removing sihr from a person who has been affected by it by using more
sihr. But if it is treated by means of the Qur'aan and permissible
medicines or good ruqyahs, there is nothing wrong with that, but
treating it with sihr is not permitted, as previously stated, because
sihr means worshipping the shayaateen (devils). The saahir (magician,
practitioner of witchcraft) does sihr or learns sihr only after
worshipping and serving the shayaateen, and drawing close to them by
means of the things that they like. After that, they teach him the
means of sihr. But, praise be to Allaah, there is no reason why the
person who has been affected by sihr should not be treated bymeans of
reciting Qur'aan and the prayers for refuge with Allaah that are
prescribed in sharee'ah, and permissible medicines, just as patients
with all kinds of sicknesses are treated by doctors. The patient does
not necessarily recover, because not every sick person does recover. A
sick patient might be treated and then recoverif his appointed time
(of death) has not yet arrived, or he may not recover and may die from
this sickness, even though he may be been seen by the most skilled
physicians and knowledgeable doctors. When the appointed time of death
comes, no medicine or treatment will be of any avail, because Allaah
says (interpretation of the meaning):
"And Allaah grants respite to none when hisappointed time (death) comes"
[al-Munaafiqoon 63:11]
Medical treatment is of benefit when the appointed time has not yet
come, and Allaah decrees that His slave should be healed. The same
applies in the case of one who has been affected by sihr; Allaah may
decree that he should recover, or He may not decree that, as atest and
a trial, or for other reasons which are known to Allaah. Among those
reasons may be the fact that the one who is treating him doesnot have
the right treatment for this problem. It was narratedin a saheeh
report that the Prophet (peace and blessings of Allaah be upon him)
said: "For every disease there is a medicine, and if that medicine is
applied to the disease, he will recover by Allaah's Leave." And he
(peace and blessings of Allaah be upon him) said: "Allaah has not sent
down any disease but Hehas also sent down the cure; the one who knows
it knows it and the one who does not know it does not know it."
Among the treatments prescribed in sharee'ah is the treatment of sihr
with recitation of the Qur'aan. The greatest soorah in the Qur'aan,
which is al-Faatihah, should be recited over the person who has been
affected by sihr. This should be repeated several times. If it is
recited by a believing, righteous reader who knows that everything
issubject to the will and decree of Allaah, that Allaah is in control
of all things, that when He says to a thing 'Be!' it is, if the
reciting is based on faith, taqwa and sincerity, and is repeated
several times, then the sihr may be removed and the personmay recover
by Allaah's Leave. Some of the Sahaabah (may Allaah bepleased with
them) passed by some Bedouins whose shaykh,i.e., their leader, had
been bitten. They had done everything they could but he had not gotten
better. They said to one of the Sahaabah, "Is there any raaqi (one who
performs ruqyah) among you?" They said, "Yes." So one of them recited
Soorat al-Faatihah over him, and he immediately got up full of energy
as if nothing had happened; Allaah healed him of the ill-effects of
that snakebite. The Prophet (peace and blessings of Allaah be upon
him) said: "There is nothing wrong with ruqyah so long as it does not
involve shirk." He (peaceand blessings of Allaah be upon him)
performedruqyah and had it performed for him. There is a lot of good
in ruqyah, and a great dealof benefit. Al-Faatihah, Aayat al-Kursiy,
"Qul Huwa Allaahu Ahad", al-Mi'wadhatayn and other aayahs may be
recited over the person who has been affected by sihr, as well as good
du'aa's narrated in the ahaadeeth from the Prophet (peace and
blessings of Allaah be upon him), such as the du'aa' he said when he
performed ruqyah for a sick person and said, "Allaahumma Rabb al-naas,
adhhib il-ba's, washfi anta al-Shaafi laashifaa'a illa shifaa'uka
shifaa'an laa yughaadir saqaman (O Allaah, Lord of mankind, remove the
harm and heal him, for You are the Healer and there is no healing
except Your healing, with a healing which does not leave any disease
behind)." This may be repeated three times or more. And it was also
narrated from him (peace and blessingsof Allaah be upon him) that
Jibreel (peace be upon him) performed ruqyah for him and said three
times: "Bismillaah arqeeka min kulli shay'inyu'dheeka, wa min sharri
kulli nafsin aw 'aynin haasid Allaah yashfeek, bismillaah arqeek (In
the name of Allaah I perform ruqyah for you, from every thing 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)." This is a
great ruqyah which was narrated in a saheeh hadeeth from the Prophet
(peace and blessings of Allaah be upon him). It is prescribed to
perform ruqyah for the one who has been bitten or stung,and the one
who has been affected by sihr, and the one who is sick. There is
nothing wrong with performing ruqyah for one who is sick or has been
affected by sihror bitten or stung, by reciting good du'aa's, even if
they were not transmitted from the Prophet (peace and blessings of
Allaah be upon him), so long as they do not contain anything that is
haraam, because of the general meaning of the hadeeth of the Prophet
(peace and blessings of Allaah be upon him): "There is nothing wrong
with ruqyah so long as it doesnot involve shirk."
Allaah may heal the sick person and the person affected by sihr, and
others, without any ruqyah and without any action on the part of other
people, because He is Able to do all things, and He is Wise in all
that He does. Allaah says in His Holy Book:
"Verily, His Command, when He intends a thing,is only that He says to
it, 'Be!' and it is!"[Yaa-Seen 36:82]
To Him be praise and thanks for all that He wills and decrees, for He
is wise in all that He does.
The sick person may not be healed if his appointed time has come and
it is decreed that he should die from this disease. Among the things
that may be used in ruqyah are the verses which speak of sihr, which
may be recited into water. These are theverses about sihr in Soorat
al-A'raaf, where Allaah says (interpretation of the meaning):
"And We revealed to Moosa (saying): 'Throw your stick,' and behold! It
swallowed up straight away all the falsehood which they showed.
Thus truth was confirmed, and all that they did was made of noeffect.
So they were defeated there and returned disgraced
[al-A'raaf 7:117-119]
And in Soorat Yoonus (interpretation of the meaning):
"And Pharaoh said: 'Bring me every well-versed sorcerer.'
And when the sorcerers came, Moosa said to them: 'Cast down what you
want to cast!'
Then when they had castdown, Moosa said: 'Whatyou have brought is
sorcery, Allaah will surelymake it of no effect. Verily, Allaah does
not set right the work of Al-Mufsidoon.
And Allaah will establish and make apparent the truth by His Words,
however much the Mujrimoon may hate (it).'"
[Yoonus 10:79-82]
And in Soorat Ta-Ha (interpretation of the meaning):
"They said: 'O Moosa! Either you throw first or we be the first to throw?'
Moosa said: 'Nay, throw you (first)!' Then behold!their ropes and
their sticks, by their magic, appeared to him as though they moved
fast.
So Moosa conceived fearin himself.
We (Allaah) said: 'Fear not! Surely, you will have the upper hand.
And throw that which is in your right hand! It will swallow up that
which they have made. That which they have made is only a magician's
trick, and the magician will never be successful, to whatever amount
(of skill) he may attain.'"
[Ta-Ha 20:65-69]
These aayahs are amongthe things by which Allaah causes the
ruqyahagainst sihr to be beneficial. If the qaari' (reader) recites
these verses into water, and also reads Soorat al-Faatiha, Aayat
al-Kursiy, "Qul Huwa Allaahu Ahad", and al-Mi'wadhatayn into the
water, then pours it over the person who he thinks has been affected
by sihr or is being prevented by magic from having intercourse with
his wife, then he will be healed by Allaah'sLeave. If seven lotus
leaves are ground up and added to the water as well, this is
appropriate, as was mentioned by Shaykh 'Abd al-Rahmaan ibn Hasan (may
Allaah have mercy on him) in Fath al-Majeed, quoting from some of the
scholars in the chapter entitled Ma jaa'a fi'l-Nushrah. It is
mustahabb to recite the three soorahs, namely Qul Huwa Allaahu Ahad,
Qul A'oodhu bi Rabb il Falaq and Qul A'oodhu biRabb il-Naas. The point
isthat these and similar treatments which are used to treat this
problem of sihr, may also be used to treat the one who is prevented
bymagic from having intercourse with his wife. This has been tried a
great deal and Allaah caused it to yield results. A person may be
treated with al-Faatihah alone and be healed, or with Qul Huwa Allaahu
Ahad and al-Mi'wadhatayn on their own, and be healed. It is very
important that the person performing this treatment and the person who
is being treated should both have sincere faith and trust in Allaah;
they should know that He is control of all things and that when He
wills a thing it happens, and when He does not will a thing it does
not happen. The matter is in His hand, whatever He wills happens and
whatever He does not will does not happen. When both the reader and
the one who is read over have faith and are sincere towards Allaah,
the sickness will disappear quickly by Allaah's Leave, and both
physical and spiritual medicine will be beneficial. We ask Allaahto
help us all to please Him, for He is All-Hearingand is ever Near.

Jinn, witchcraft, evil eye - , Jinn dwelling in humans.

Can a jinn enter the body of a human?
Praise be to Allaah.
Imaam Shaykh al-Islam said in his Fataawa after some introductory comments:
… For this reason, a group of the Mu'tazilah, such as al-Jabbaa'i, Abu
Bakr al-Raazi and others,denied that the jinn enter the body of the
epileptic, although they do not deny the existence of the jinn,
because that is not as clearly mentioned in the reports narrated from
the Messenger (peace and blessings of Allaah be upon him) as their
existence is mentioned. They were mistaken in this matter. Hence
al-Ash'ari mentioned in Maqaalaat Ahl al-Sunnahwa'l-Jamaa'ah that they
[Ahl al-Sunnah] believe that the jinn may enter the body of the
epileptic, as Allaah says (interpretation of the meaning):
'Those who eat Riba 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]
'Abd-Allaah ibn al-Imaam Ahmad said: I told my father that somepeople
claim that the jinn do not enter the body of a human. He said, O my
son, they are lying, for a jinn may speak with the tongue of a person
who is lying on his sick-bed. (Majmoo' Fataawa Shaykh al-Islam Ibn
Taymiyah, 19/12). He also said (may Allaah have mercy on him), in vol.
24 of his Fataawa (p.276, 277):
"The existence of the jinn is proven by the Book of Allaah and the
Sunnah of His Messenger(peace and blessings of Allaah be upon him),
andby the consensus of the salaf and scholars of this ummah.
Similarly, the fact that the jinn can enter human bodies is also
proven by the consensus of the imaamsof Ahl al-Sunnah wa'l-Jamaa'ah.
Allaah says (interpretation of the meaning):
'Those who eat Riba 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]
In al-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 his blood flows…
There is no one among the imaams of the Muslims who denies thatthe
jinn enter the body of the epileptic. Whoever denies that and claims
that Islam denies that is telling lies about the sharee'ah, for there
is no evidence in sharee'ah to say that thisis not the case…"

Jinn, witchcraft, evil eye - , Is it permissible to use witchcraft to achieve a good purpose?.

is it permissable to use witchcraft or black magic for good purposesor
stuff like using to convince your parent about something?like marriage
to someone?
Praise be to Allaah.
Witchcraft or magic is knowledge that comes from the shayateen and is
something that they do. Allaah says (interpretation of the meaning):
"They followed what theShayaateen (devils) gaveout (falsely of the
magic)in the lifetime of Sulaymaan. Sulaymaan did not disbelieve, but
the Shayaateen (devils) disbelieved, teaching men magic [al-Baqarah
2:102]
"And they learn that which harms them and profits them not. And
indeed they knew that the buyers of it (magic) would have no share in
the Hereafter" [al-Baqarah 2:102]
"and the magician will never be successful, to whatever amount (of
skill) he may attain" [Ta-Ha 20:69]
The Prophet (peace and blessings of Allaah be upon him) said: "Avoid
the seven sins which doom a person to Hell." They asked, "What are
they?" He said, "Associating anything in worship with Allaah (shirk);
witchcraft;…"
And the Prophet (peace and blessings of Allaah be upon him) said: "He
isnot one of us who practices witchcraft or has it done for him."
On this basis, it is not permissible to use witchcraft for any
purpose whatsoever. Witchcraft or magic is falsehood, and all kinds of
falsehood are kufr and evildoing. Sin cannot be a means of achieving
something good. Beneficial things have to be sought through the
prescribed means which involve no sin and whose consequences are safe.
Allaah has given His slaves sufficient means in the things that He has
permitted them, so they have no need for the things that He has
forbidden. To Him be praise and thanks for Hisblessings.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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