Commentary on Hadeeth, - Dought & clear, - * It is mustahabb to close the doors of houses at night

Is this hadeeth saheeh? "At the time of sunset, we say Bismillaah and
close the windows so that the jinn will not enter.".
Praise be to Allaah.
It is narrated in a saheeh report that the Prophet (peace and
blessings of Allaah be upon him) commanded us to close the doors and
mention the name of Allaah at night, when night begins, when going to
sleep. That is so that the Muslim may protect his house and his family
from any harmful devil coming in, whether from among mankind or the
jinn, and from harmful animals or insects coming in.
It was narrated from Jaabir ibn 'Abd-Allaah (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him)
said:
"When the wings of the night spread - or when evening comes - keep
your children in, for the devils come out at that time. Then when part
of the night has passed, let them go. And close the doors and mention
the name of Allaah, for the shaytaan does not open a closed door. And
tie up your waterskins and mention the name of Allaah, and cover your
vessels and mention the name of Allaah, even if you only put something
over them, and extinguish your lamps."
Narrated by al-Bukhaari (3280) and Muslim (2012). A version narrated
by Muslim says:
"Cover vessels, tie up waterskins, close doors and extinguish lamps,
for the shaytaan does not undo waterskins or open doors or uncover
vessels."
Imam al-Nawawi included this in a chapter entitled:
Chapter of the command to cover vessels, tie up waterskins, close
doors and mention the name of Allaah over them, and extinguish lamps
and fires when going to sleep, and keeping children and livestock in
after sunset. End quote.
Muslim (2013) narrated in the same chapter that Jaabir ibn 'Abd-Allaah
(may Allaah be pleased with him) said: The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Do not let your animals
and children go out when the sun has set, until the first part of the
night is over, for the devils come out when the sun sets, until the
first part of the night is over."
Ibn Hibbaan narrated it in hisSaheeh(4/90) as follows:
"Tie up your water skins and close your doors when you go to bed at
night, and cover food and drink, for the shaytaan comes, and if he
does not find the door closed he will enter, and if he does not find
the waterskin tied up he will drink from it, and if he finds the door
closed and the waterskin tied up, he does not open any water skin and
he does not open a closed door, and if one of you cannot find
something to cover his vessel in which is his drink, let him a place a
stick over it."
Imam Ibn Abd al-Barr (may Allah have mercy on him) said:
In this hadeeth there is a command to close doors of houses at night.
This is a Sunnah which is enjoined to protect people against the
devils of mankind and the jinn. As for the words "the shaytaan does
not open a closed door and he does not untie a water skin" this is
telling us of the blessing of Allaah, may He be glorified and exalted,
to his human slaves, for he(the shaytaan) has not been given the
power to open the door, or undo a water skin or uncover a vessel;
these things have been forbidden to him, even though he has been given
the power to do some things that are more difficult than that, such as
going through and penetrating in ways that man cannot. End quote.
Al-Istidhkaar, 8/363
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Ibn Daqeeq al-'Eid said: in the command to close doors there are both
religious and worldly benefits which protect lives and wealth from
evildoers, and especially the devils.
As for the words "the shaytaan does not open a closed door," this is
an indication that the command to close doors serves the purpose of
keeping the shaytaan away from mixing with people. The reason given is
something that can be known through Revelation. The definite article
is referring to the type, it does not mean any specific individual.
End quote.
Fath al-Baari, 11/87.
He also said (may Allah have mercy on him):
Al-Qurtubi said: All commands on this issue are aimed at serving an
interest for man, and are to be understood as recommendations,
especially with regard to the one who does that with the intention of
following the command.
Ibn al-'Arabi said: Some people think that the command to close doors
is general and is applicable to all times, but that is not the case.
Rather it is limited to the night. It is as if the night is singled
out in this case because the day is usually the time when people are
awake, unlike the night. The whole idea is connected to the shaytaan,
because he is the one who makes the mouse burn the house. End quote.
Fath al-Baari, 6/356 -- 357
Al-Khateeb al-Sharbeeni al-Shaafa'i (may Allaah have mercy on him) said:
When night comes, it is Sunnah to cover vessels even if only with a
stick, to tie up water skins, and to close doors, mentioning the name
of Allaah in all three cases, and to keep children and livestock in
during the first part of the night, and to extinguish lamps when going
to sleep. End quote.
Mughni al-Muhtaaj, 1/31
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
When going to sleep, one should close the door.
And Allaah knows best.

Commentary on Hadeeth, - Dought & clear, - * What is the meaning of the words of the Prophet (blessings and peace of Allah be upon him): “I have been given the Qur’aan and something like it along with it”?

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What is the meaning of the words of the Prophet (blessings and peace of Allah be upon him): “I have been given the Qur’aan and something like it along with it”?.
Praise be to Allaah.
This hadeeth is one of the sound hadeeths that are proven to be from the Messenger of Allah (blessings and peace of Allah be upon him). What is meant by the words “ and something like it along with it” is that Allah has given him another revelation, which is the Sunnah which explains the Qur’aan and clarifies its meanings, as Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And We have also sent down unto you (O Muhammad صلىالله عليه وسلم) the Dhikr [reminder and the advice (i.e. the Qur’aan)], that you may explain clearly to men what is sent down to them, and that they may give thought”
[al-Nahl 16:44]
So Allah revealed the Qur’aan to him and also the Sunnah, which is the hadeeth which are proven to be from him (blessings and peace of Allah be upon him), which have to do with prayer, zakaah, fasting, Hajj and other religious and worldly matters. The Sunnah is a second revelation which Allah revealed to him to complete the message, and he (blessings and peace of Allah be upon him) expressed that in the hadeeths which he explained to the ummah in word and in deed and by means of his approval, such as his saying: “Deeds are but by intentions, and each man will have but that which he intended”; and “The prayer of one of you will not be accepted if he breaks wind until he does wudoo’”; and “No prayer is accepted without purification, and no charity is excepted from wealth acquired by treacherous means”; and “The five daily prayers, one Ramadan to another, and one Jumu’ah to another, are expiation for the sins that come in between them, so long as you do not commit major sins.” And there are many other saheeh hadeeths which speak of everything that a person needs to know and which have to do with explanation of the Book of Allah. This revelation is a revelation that Allah revealed to him, of which the Prophet (blessings and peace of Allah be upon him) spoke and explained to the ummah. The meanings are revelation from Allah, and the words are from the Prophet (blessings and peace of Allah be upon him), like the words quoted above: “Actions are but by intention...” and like his words: “The two parties to a transaction have the option (of cancelling it) so long as they have not yet parted...”
The second revelation which was given to the Prophet (blessings and peace of Allah be upon him) also includes the sacred hadeeth (hadeeth qudsi) which the Messenger transmitted from his Lord, may He be glorified and exalted. They are revelation from Allah and are His words, but they do not come under the same ruling as the Qur’aan, such as what the Prophet (blessings and peace of Allah be upon him) said, narrating it from his Lord: “O My slaves, I have forbidden injustice to Myself, and I have made it forbidden among you, so do not wrong one another. O My slaves, all of you are misguided except those whom I guide, so ask Me for guidance, I will guide you...” this is a lengthy hadeeth, which was narrated by Muslim in hisSaheehfrom Abu Dharr al-Ghifaari (may Allah be pleased with him). All of that is included in the words of Allah (interpretation of the meaning):
“By the star when it goes down (or vanishes).
2. Your companion (Muhammad صلى الله عليه وسلم) has neither gone astray nor has erred.
3. Nor does he speak of (his own) desire.
4. It is only a Revelation revealed”
[al-Najm 53:1-4]
Majmoo’ Fataawa Ibn Baaz (25/58-61).

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Kind Treatment of Spouses, - Dought & clear, - * What is the ruling ona wife saying to her husband, “You are my soul; I cannot live without you”?

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Is it permissible for me to call my husband “roohi (lit. my soul – a term of endearment)”, and to say to him, “I cannot live without you”? Please note that I say it out of love only.
Praise be to Allah
There is nothing wrong with a wife’s calling her husband “my soul” or telling him “I cannot live without you”, in sha Allah; this comes under the heading of kind treatment between spouses.
If a woman says that to her husband, she does not mean it literally; rather what she means is to express her respect and love for her husband, just as the soul is of great importance to the body.
The same applies to her saying “I cannot live without you”; what she means is: I would feel so lonely if I lived without you.
Such words are spoken without intending the apparent literal meaning. This is something that is well known in the speech of the Arabs, such as when they say, “May my father and mother be sacrificed for you,” “May your hands be rubbed with dust,” and so on.
An-Nawawi (may Allah have mercy on him) said: The words (of the Prophet (blessings and peace of Allah be upon him)), “Shoot, may my father and mother be sacrificed for you!” indicate that it is permissible to use this expression. This was the view of the majority of scholars. However, ‘Umar ibn al-Khattaab and Hasan al-Basri (may Allah be pleased with them both) disliked it, and some of the scholars regarded it as makrooh for a Muslim to say this.
The correct view is that it is permissible in all cases, because it does not really mean sacrificing them; rather it is a figure of speech and expression of love for him and acknowledgement of his status.
End quote fromSharh Muslimby an-Nawawi.
And Allah knows best.
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Kind Treatment of Spouses, - Dought & clear, - * How should the husband treat his wife who has told her family that he is not able to have intercourse?

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Can a wife disclose to her relatives and friends that her husband has not been able to do sexual intercourse with her (because he might be impotent or he is suffering from evil eye or he might he physically weak)? Recently, a wife disclosed this to all relatives – mother, maternal and paternal uncles, aunts that the husband has not been able to do sexual intercourse with her and the husband is feeling embarrassed? Also, this impotency is – Allah’s curse or Divine Decree from Allah? If the husband divorces his wife now, how is the husband supposed to lead rest of his life because no woman will marry him knowing that he is impotent? Please note that erection and sperm count is all OK but husband was not able to penetrate into vagina? What is the islamic point of view for such a husband?
Praise be to Allah.
Firstly:
The basic principle is that both spouses are obliged to keep the secrets of the marital relationship between themselves only, and not to disclose them to others.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
Some women often tell their relatives and friends about things that are said at home and their marital relationships with their husbands, and some of these things are secrets of the house that the husbands do not want anyone to know about. What is the ruling on the women who disclose these secrets and tell them to people outside the household or to some members of the household?
He replied:
What some women do of telling their relatives and friends about things that are said at home and their marital relationships is haraam. It is not permissible for a woman to disclose the secrets of her household or her relationship with her husband to anyone. Allah, may He be exalted, says (interpretation of the meaning):“Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husbands absence what Allah orders them to guard” [an-Nisa’4:34]. And the Prophet (blessings and peace of Allah be upon him) stated that “The worst of people in status before Allah on the Day of Resurrection will be a man who was intimate with a woman, and she was intimate with him, then he discloses her secrets.”
End quote fromFataawa Islamiyyah, 3/211, 212
But if there is a real need to mention something of that nature, there is nothing wrong with doing so, on condition that one does not mention more than needs to be mentioned, and that is said only to those who need to know about it, when there is the hope that a genuine interest may be served thereby.
It says in‘Awn al-Ma‘bood(6/158):
If there is a need for that, or some benefit may be served thereby, then it is not makrooh to mention it, such as if a woman states that her husband is not having intercourse with her and claiming that he is impotent and so on, as it was narrated that a man whose wife claimed that he was impotent said: O Messenger of Allah, I am very strong and can satisfy her.” And he did not rebuke him for saying that.
But in the case of this woman who has told all her relatives, undoubtedly this is a grave mistake and it comes under the heading of disclosing the secrets of the husband and exposing him to shame in a way that she has no right to.
Moreover, it is contrary to modesty, dignity and sound conduct.
Secondly:
The husband is obliged to treat his wife honourably, because Allah, may He be exalted, says (interpretation of the meaning):“And live with them honourably” [an-Nisa’4:19]. Part of treating her honourably is intercourse, which is obligatory for him to the extent that is sufficient for her. If he is not able to do that, then she has the right to annul the marriage after referring to the qaadi (judge).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Shaykh al-Islam (Ibn Taymiyah – may Allah have mercy on him) favoured the view that she has the right to annulment of the marriage if he is unable to have intercourse. He said: His inability to have intercourse is more deserving of annulment than his inability to spend on her maintenance. The correct view is that of the shaykh, because often women want intimacy with the husband and they want children more than they want wealth, and they do not care about wealth in such situations. But if we say that if he is unable to spend on maintenance then she has the right of annulment, but if he is unable to have intercourse she does not have the right of annulment unless it is proven that he is impotent – this is subject to further discussion.
The correct view is that of the shaykh (may Allah have mercy on him): if he is unable to have intercourse because of illness, and she asks for an annulment, then it is be granted, unless this sickness is something that is known or thought most likely to be curable or likely to change. In that case she does not have the right to annulment, because it is expected to be cured.
End quote fromash-Sharh al-Mumti‘, 12/410
But from the question it appears that the man has consulted doctors and they have told him that he is medically sound, yet despite that he is unable to have intercourse.
However there is no reason why he should not consult qualified doctors again, in order to confirm that he is physically and psychologically sound. This may be the effect of magic that was done against them, which is known as rabt (something that restrains him) or sihr as-sarf (something that diverts him from what he wants to do). This type of magic has the effect, by Allah's leave, of preventing intercourse. Allah, may He be exalted, says (interpretation of the meaning):
“And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s Leave”
[al-Baqarah 2:102].
Our advice to you is to turn to Allah and to call upon Him and seek His help by means of the prescribed ruqyahs, whether you recite it over yourself or you go to raaqis who are trustworthy in terms of their ‘aqeedah (belief) and are known not to be charlatans.
It says inFath al-Baariby Ibn Hajar (10/233):
Ibn Battaal stated that in the books of Wahb ibn Munabbih it says that one may take seven green lotus leaves and crush them between two stones, then add water to them and recite into it Aayat al-Kursiy and the soorahs that begin with “Qul (Say)” [al-Ikhlaas, al-Kaafiroon, al-Falaq and an-Naas] , then take three sips of it, then wash oneself with it, and it will take away all problems in his body, and this is good for a man who has been prevented from having intimate relations with his wife.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
Another remedy for sihr (witchcraft) after it has taken place, which is a good remedy for a man who has been prevented from having intercourse with his wife, is to take seven green lotus leaves, crush them with a stone and the like, put them in a vessel and pour over them enough water to wash oneself. He should recite into (the water) Aayat al-Kursiy, Soorat al-Kaafiroon, Soorat al-Ikhlaas, Soorat al-Falaq and Soorat an-Naas; and the verses about witchcraft from Soorat al-A‘raaf, which are the verses in which Allah, may He be exalted, says (interpretation of the meaning):
“And We inspired Moosa (Moses) (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehoods which they showed.
Thus truth was confirmed, and all that they did was made of no effect.
So they were defeated there and then, and were returned disgraced”
[al-A ‘raaf 7:117-119]
and the verses in Soorat Yoonus:
“And Firaun (Pharaoh) said: ‘Bring to me every well-versed sorcerer.’
And when the sorcerers came, Moosa (Moses) said to them: ‘Cast down what you want to cast!’
Then when they had cast down, Moosa (Moses) said: ‘What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidoon (the evil-doers, corrupts, etc.).
‘And Allah will establish and make apparent the truth by His Words, however much the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) may hate it.’”
[Yoonus 10:79-82]
and the verses in Soorat Ta-Ha:
“They said: ‘O Moosa (Moses)! Either you throw first or we be the first to throw?’
(Moosa (Moses)) 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 (Moses) conceived a fear in himself.
We (Allah) 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 magicians trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain.’”
[Ta-Ha 20:65-69].
After reciting what is mentioned above into the water, he should drink from it three times, and wash himself with what is left. By this means the malady will disappear, in sha Allah. If he needs to use it two or more times, until the malady disappears, there is nothing wrong with that.
Another remedy for sihr, which is one of the most beneficial remedies, is to try hard to find out where the sihr (items used to cast the spell) is, in what land or on what mountain or anywhere else, because if it can be found, taken out and destroyed, the spell will be broken.
End quote fromMajmoo‘ Fataawa Ibn Baaz(3/279)
And Allah knows best.

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