Belief in thewitchcraft, jinn, evil - , Dought & clear - , How was the Messenger of Allaah (peace and blessings of Allaah be upon him) bewitched?.

of Allaah (peace and blessings of Allaah be upon him) bewitched, when
Allaah says (interpretation of the meaning):
"Allaah will protect you from mankind" [al-Maa'idah 5:67]?
How could he have beenbewitched when he was receiving Revelation from
His Lord and conveying that to the Muslims? How could he convey it if
he was bewitched, and the kaafirs and mushrikeen said:
"You follow none but a man bewitched"[al-Furqaan 25:8 – interpretation
of the meaning]
We hope that you could explain this and clear up these doubts.
Praise be to Allaah.
It was proven in a saheeh hadeeth that thiswitchcraft took place in
Madeenah, when the Revelation and the Message had become
well-established and clear, and after the evidence of Prophethood and
the truthfulness of the Message had been confirmed, and after Allaah
had supported HisProphet against the mushrikeen and humiliated them.
Then a Jewish person called Labeed ibn al-A'sam came to him and did
some kind of witchcraft against him, using a comb and the hairs
stuckto it and the skin of pollen of a male date palm. He – the
Prophet (peace and blessings of Allaah be upon him) – started to
imagine that he had done something with his wife when he had not done
it, but his reason, feelings and ability to distinguish matters
remained with him with regard to the things he was telling thepeople,
praise be to Allaah. So he continued to speak to the people ofthe
truth which Allaah had revealed to Him. Buthe felt that something was
affecting him with regard to his wives, as 'Aa'ishah (may Allaah be
pleased with her) said: "He used to imagine thathe had done something
in the house with his wife when he had not done it. So Revelation came
to him from his Lord via Jibreel (peace be upon him), telling him what
had happened. So he sent someone to take that thing [the material used
for witchcraft purposes] out of the well of one of the Ansaar, and he
destroyed it." Then the effects of that left him, praise be to Allaah,
and Allaah revealed to him the two soorahs of seeking refuge with
Allaah (al-Mi'wadhatayn,the last two soorahs of the Qur'aan). He
recited them and all harm left him. The Prophet (peace and blessings
of Allaah be upon him) said: "Those who seek refuge can never seek
refuge with anything like them." Nothing resulted from this witchcraft
that could have harmed the people or undermined the Message or
Revelation. Allaah protected him from the people with regard to the
matter of receiving and conveying the Message.
But with regard to the kinds of harm that befellthe Messengers, he
(peace and blessings of Allaah be upon him) wasnot protected from
them, rather some such things befell him too. He was wounded on the
day of Uhud, and his helmet was smashed on his head and his cheek was
cut, some of the rings from his chain mailpierced his cheeks, he fell
in one of the holes that were there, and they subjected him to intense
persecution in Makkah. He suffered some of the things that the
Messengers before him had suffered, and that were decreed for him, by
means of which Allaah raised him in status and multiplied his hasanaat
(reward for good deeds). But Allaah protected him from them, so that
they were not able to kill him or to prevent him from conveying the
Message; they were not able to prevent him from fulfilling his
obligation to convey the Message, so he conveyed it and fulfilled the
mission withwhich he had been entrusted. May the peaceand blessings of
Allaah be upon him, and praise be to Allaah, the Lord of the Worlds.
See Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh
Ibn Baaz, may Allaah have

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Rulings of Zakaat al-Fitr

The scope of worship in Islam is universal, in the literal sense. For
the Quran tells us that each and every constituent of creation near or
far, seenor unseen, animate or inanimate­­­­ - worships The True and
Only God. " Indeed, every being in the heavens and the earth but
comesto the All-Merciful as a worshipper." [Quran; 19: 93] It is only
human beings, then, that are called upon to voluntarily join in the
wonderful symphony of worshipful creation.
Islam's five pillars are the cornerstones upon whichwe build such an
outstanding and worshipful life. But no such establishment of a
dignified life of faith on earth, either personally or socially, can
take placewithout one essential pillar that represents the
intersection of our professed convictions and our practical lives.
Zakaah is that pillar, for itis the primary instrumentthat Allaah has
placed at our disposal to spirituallyand socially uplift every Muslim
and the entirety of our community and thereby to assert a benevolent
hand for the commonweal of humanity. Among Zakaah's most blessed
manifestations - and certainly its most widespread - is the obligatory
annual giving of the Zakaatul-Fitr charity, before the solemnizing of
Ramadhaan by 'Eed prayer.
The Overarching Meaning of Zakaah
The Arabic word 'Zakaah'means 'purity,' 'cleansing,' 'wholesomeness,'
and 'integrity' (in both their physical and moral senses). It means,
also, 'growth' or 'increase.' Understanding these linguistic meanings
helpsour proper appreciation of what Zakaah is as a financial, or
fiduciary ritemandated by Allaah. For, indeed, each of these senses
finds its native expression in Zakaah's correct function in our lives
and in our local communities and societies. It is known alsoby the
term Sadaqatul-Fitr, or the Sincere, or Righteous Charity of Fast
Breaking, because it testifies to one's sincerityto Allaah and his or
her righteousness in seeking to comply with Allaah's legislation, or
SanctionedLaws and legislations.
Zakaah's primary goal is not that of simple"charity." Allaah has
instituted other mechanisms for this purpose. Rather, Zakaah is much
farther seeing and reaching. Its objective is to secure the
psycho-spiritual well-being of every single Muslim as an individual
servant of Allaah, and to safeguard the socio-moral welfare of the
entire Muslim nation.
The reason that the objectives of Zakaah are so profound and sweeping
is that its principle is so universally sound and materially decisive.
Zakaah is the incumbent giving of wealth, in all its material
manifestations, from all those who have it (and this is its
comprehensive aspect) to all those whose need gives them aright to a
minimally dignifying sum from it—and this is its deeper significance.
For it meansthat Allaah has chosen to invest the wealth of someof us,
for lawful increase, with others among us as a trust that must be
conveyed to its rightful beneficiaries, if our own holdings are to
remain pure and our societies are to have integrity.
What is, indeed, so profound about this is that it underscores to
humanity that all of its wealth, in fact, is disbursed to it on loan
from Allaah, who, as the Creator, is the sole Ownerof life and all
that the living possess. Allaah has revealed this pillar of faith to
every believing community in history. ButHe has expanded it into an
inclusive, highly systematized institution enjoined upon all who would
follow Islam.
The Sum of Zakaat al-Fitr
Originally, the stated amount of Zakaatul-Fitr was a Saa' of dates, or
barley, or wheat. A Saa' was a "goblet," or drinking utensil, at the
time of the Prophet . There have been periodicinquiries by Muslim
scholars (like the well-known investigationby Abu Yoosuf, the great
Hanafi scholar) to determine updated weight-and-measure equivalents to
that of theof Saa' at the time of the Prophet . There is some minimal
discrepancy, or difference, in determining this weight based upon the
conversion of quantities of varying items (dates and wheat, for
example) into a unified measure. Thus a Saa' is now estimated to be
equal to anywhere from 2.176 to 2.25 kilograms, or just under 5 lbs.
There is, however, an opinion in the Hanafi school of jurisprudence
with regard to determining the correct amount of Zakaatul-Fitr that
specifies a half a Saa'of harvested wheat grainor its flour, but one
full Saa' for items such as barley, dates, and raisins.However, this
was based on the availability, or scarcity, of these items at the time
this opinion emerged. Hence, the price of the staple items by which
Zakaatul-Fitr is determined must be reconsidered in contemporary
circumstances to the advantage of the Zakaat-Fitr recipients.
The classical Maaliki, Shaafi'ee and Hanbali positions on the type of
Zakaatul-Fitr offering discusses payment only interms of weights and
measures of provisions, or foodstuffs. It is the Hanafi opinion,
however,that holds sway in this matter, which states that Muslims may
give the price of Zakaatul-Fitr, originally determined forgrains and
dates, in contemporary currency equivalents. They argue this position
on the basis of a higher good or morepracticable benefit, saying that
money enables the needy personto buy what he or she deems to be most
desirable or necessary onthe day of 'Eed. They point out that a person
may, for example, not be in need of a provision of corn, or the like,
but rather in want of clothing, or meat, etc.
Who is liable for the Zakaat al-FitrPayment
As we have noted previously, every Muslim is liable for the payment of
Zakatu-Fitr, provided food exists for one, and one's dependents, for
'Eed eve and the following day. Knowing now what a Saa' is, in terms
of its contemporary weight equivalents, we can be more exact in
defining who is liable to make the Zakaatul-Fitr payment. Every
Muslim, whether rich or poor, who possesses (or has stored on his
behalf) grains, or similar foodstuffs - or themonetary means of
achieving the like of this - sufficient for one's sustenance, and that
of one's dependents for a full night and day, must give Zakaatul-Fitr.
This sum is due not per household, but per person. The Prophet said:
"Give Zakaatul-Fitr on behalf of [all your] dependents" [Al-Bayhaqi],
for he indicated that Zakatul-Fitr would purify the wealth of the rich
and bethe cause of Allaah givingmore to the poor than what they have
given. Thus whoever meets the feeding requirements forhis or her
family must pay the Zakaatul-Fitr payment for each and every household
member.
The Shaafi'ee and the Hanbali schools of jurisprudence state that
aMuslim should give the Zakaatul-Fitr payment on behalf of him - or
herself and on behalf of every single person under his or her
care—including one's wife; children (even if they are older but still
dependent, or ineligible to make the payment according to
Zakaatul-Fitr requirements); parents (ifthey are poor or dependent);
and any others who are established dependents of the household (such
asfoster children, orphans, *- visit for usefull, Islamic & General
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Kindness to children

Abu Hurayrah narrated: "Oncethe Prophet and I went out during the day.
While on the journey, he did not talk to meand I did not talk to him.
When we reached the market of Bani Qaynuqaa', he sat in the front-yard
of Faatimah's house and asked: ' Is Luka' home? (i.e., 'the small boy'
- his grandson Al-Hasan)' But Faatimah kept the boy inside for a
while. I thought she was either changing his clothes or giving him a
bath. After a while, the boy came out running and the Prophet embraced
him and kissed him on the mouth; then he said: 'O Allaah! Love him,
and love whoever loves him.'" [Al-Bukhaari& Muslim] In other
narrations of this incident, Al-Hasan came out walking quickly and
jumped into the lap of the Prophet who had his arms extended towards
him, and who then hugged and kissed him.
Abu Hurayrah said: "After I heard the Prophet saying this,there was
nobody that I loved more than Al-Hasan." He also said: "It is never
that I saw Al-Hasan after having heard this, except that I cried."
The saying of Abu Hurayrah : "…He did not talk to me…" was probably
due to the Prophet being busy thinking about something, or being
inspired, or receiving revelation at the time.
As for his saying: "…and I did not talk to him…" is due to him
glorifying and honouring the Prophet ; this was the practice of the
Companions whenever they would see the Prophet silent.
This narration is a reflection of how great the Prophet was, due to
his coming to visit this child, which illustrated the love and mercy
that he had for him. This was despite the great responsibilities he
had as a leader of the entire Nation and the fact that he was busy
being a guardian over their affairs, the custodian of their treasury,
or Bayt Al-Maal, the dispatcher of the Muslim armies and the teacher
and preacher to all the Muslims. Moreover, he was also receiving
revelation from his Lord and contemplating over what happened to the
previous nations who disobeyed Him.
Despite all this, he did not forget in the midst of all these tasks
and responsibilities to check on his grandchild and try to bring joy
to him, as well as checking on his daughter and son-in-law. He sat in
front of the house waiting for his grandchild to come out, and
extended his arms towards him when he did so; he hugged and kissed
him, and this love wasreflected and reciprocated by the reaction of
the child who walked quickly and jumped into the lap of the Prophet .
Another narration that reflects the kindness that the Prophet had for
children is that which is narrated by Anas Ibn Maalik who said: "I
never saw anyone kinder and more merciful with children than the
Prophet . His son, Ibraaheem, would breastfeed from a woman in the
'Awaali area of Madeenah; he used to go and visit him and we would
accompany him. He used to enter the house in which Ibraaheem was and
find him with some splashes of the milk that he had drunk, on his
face; he would pick him up and kiss him." 'Amr who was one of the
Companions accompanying the Prophet in his visits, said: "After the
death of Ibraaheem, the Prophet said: 'Ibraaheem is my son and he died
whilst in the age of breastfeeding; he will have two women
breastfeeding him in Paradise until he concludes the age of
breastfeeding.' " [Muslim]
This narration reflects the noble manners of the Prophet and his
kindness to children. It also highlights the virtue of being merciful
with children and kissing them.
Ibraaheem died when he wassixteen or seventeen months old,which is why
the Prophet saidthat he died whilst at the age of breastfeeding,
because the complete breastfeeding term is usually two full years, as
mentioned in the Quran.
Many of those who are busy with worldly affairs or matters related to
the religion are thereby deprived of other matters; they are busy
teaching or leading others, or attaining wealth, and are thereby
deprived from kissingtheir children, playing with them,and cultivating
them properly. Nomatter how busy a person claimsto be, it is
impossible that he is busier than the Prophet was, who had time for
this despite his numerous and great responsibilities. The propagators
of Islaam, and others in general, have a duty towards their families
and kinsfolk which they must fulfil, despite their responsibilities.
A child has a very special position in the Islamic community, and
heshould get the required attentionand care which will make him grow
up balanced and well mannered.
Unlike what some may believe, possessing manhood, dignity andhonour
does not contradict caring for and playing with children. This is
reflected in the narration of Abu Hurayrah who said: "The Prophet
kissed Al-Hasan once while Al-Aqra' Ibn Haabis was sitting with him,
so Al-Aqra' said, `I haveten children; never did I kiss any of them.`
The Prophet therefore looked at him and said: 'Allaah will not be
merciful with the one who is not merciful to others. ' " [Al-Bukhaari]
A person who works as a preacher in a prison in a western country said
that an imprisoned drug addict once informed him that he would always
stub out his cigarette on his child's body, until he killed the child.
This is truly an ugly face of the west thatis reflected by this story;
what kind of civilisation do they have? What benefit did they gain
from their technology when their communities are overwhelmed with
immorality, lack of faith, and children who are murdered and tortured
like animals? This has become such a widespread phenomenon that there
are now designated telephone numbers for children to call and seek
help and protection if their parents harm or torture them.
But who are these children seeking protection from? It is from their
own parents, who torture them in such a barbaric manner that it
shatters the feelings of those who only get to hear about it.
A true believer should take lessons from the Names of Allaah; one of
His Names is the All-Merciful, so a believer should strive to be
merciful. Another of His Names is the Compassionate, so a believer
should work hard tobe compassionate and kind to others, especially his
children.
The father's love for his children should not be buried under his load
of work, or his numerous tasks; on the contrary, he should express his
love and kindness to them and strive to cultivate them

How children receive Ramadhaan

looked up at Tessniem."OK, so what are we going to do this Ramadhaan?"
Her cheerful face lit up."Paint the windows." Looking at my pretty
white sheers I forced my head to nod. "OK, what else do we do during
Ramadhaan?" Omar jumped off the couch…"Not eat, ah, I mean
fast.""That's right, we fast for a whole month," said Tessniem, gently
wrapping her arms around her chest and hugging her self. "I love
Ramadhaan, it's fun." Omar said, "Yea, it's great, we get to choose
whatever we want to break our fast with."
I could tell by his eyes that he was remembering steaming corn dogs
out of the oven dipped in ketchup with a glass of chocolate milk. "And
what makes that food taste so especially good?" I asked sitting upon
the couch. Omar raised his hand high into the air like he was in
class. "I know, I know," he screamed." Omar you can put your hand
down, we aren't in class now." Omar lowered his arm and smiled
"because we are doing it for Allaah and when we eat we remember
Allaah."
Tessniem jumped in,"and the poor people who don't have any food like
the ones in Somailia and Ba…" Omar turned toher, "you mean Bosnia ."
Tessniem looked up at Omar "yea Bas, that placeOmar said." Omar's head
lowered and his mouth's edges dipped down. Taking his hand. "What's
wrong Omar?" "I just remembered the stories about the Bosnians eating
grass because there was nothing to eat during the war." Breathing
deep, "yea, there is a lot to be thankful for." Tessniem walked up to
me with her shoulder raised close to her ears. "Remember that picture
of the Somalibaby on the ground and the vulture waiting for him to
die?" I did not even have to think back, the picture is forever seared
in my memory.
Placing my arms around Tessniem, I brought her close to me on the
couch.Omar scooted over to me and hugged my other arm. Looking at the
floor,he leaned his cheek against my arm. "Mama?"he whispered. I made
a soft hmm to let him knowI was listening. "Can we send them some
money so they can buy food?" Sitting up I smiled, "Yes, every year we
give them Zakaat."
Rubbing his eyes I could see his wheels spinning in his brain, got up
and ran to his bedroom. I thought for a minute he was going off to
cry. I could hear the closet door open and the soundof jingling down
the hallway. He quickly turned the corner and stopped abruptly in
frontof me holding out a plastic spice container filled with paper
riyals and change. With his facesolemn he moved it closer to me so I
could take it from him. "Omar, what do you want me to do with it?"
With puzzledexpression he looked at me like I was seriously confused.
"Mom… It's for the poor people, who don't have any food."
Taking the plastic container, I started slowly unscrewing the red lid.
"And how much do you want to give to them?" Omar scrunched up his face
and held out his right hand upward as if to say 'you still don't get
it?' He sighed heavily and took the container and dumped it onto my
lap. "All of it Mom!" I thought I should get into the concept of
percentages for Zakaat, but it just didn't seem appropriate.
Looking down on my lap,I knew he had been saving his money for a
Spiderman at Wonder World. I was getting ready to tell him about the
reward from Allaah when Tessniem appearedin the living room with her
spice container bank.Smiling she untwisted the red lid and dumped the
money on my lap too.Too touched for words, I hugged them. Looking
atthe money, Tessniem laid her hand on her cheek thinking. Softly she
whispered, "maybe it willbuy enough food for thatlittle boy so he can
get upand the vulture won't eathim."
Of course the most logicalthing to tell her is that the picture was
taken over two years ago and most probably the child never got up and
was never buried. But only Allaah knows what happened, and this little
girl needed to know that by the mercy she receivesfrom Allaah there
was