7b] Zakaat al-Fitr

7b]
The author of al-Muhadhdhab said: "Al-Musannif (may Allaah have mercy
on him) said: 'If someone has to pay zakaat al-fitr on his own behalf
and on behalf of those whom he is supporting, if they are Muslim and
if has more than he needs to spend on them that he can give, thenthe
mother and father, and grandparents and great-grandparents, etc., may
have to pay zakaat al-fitr on behalf of their children and
grandchildren and great-grandchildren, etc., and the children may have
to pay zakaat al-fitr on behalf of their parents and grandparents and
great-grandparents, etc., – if they are obliged to spend on their
maintenance.
( Al-Majma' , part 6).
A man has to pay on behalf of himself and his wife – even if she has
money of her own – and his children and parents if they are poor, and
his daughter if she is married but the marriage has not yet been
consummated. If his son is rich, he does not have to givezakaat
al-fitr on his behalf. A husband hasto give zakaat al-fitr on behalf
of a divorced wife whose divorce (talaaq) is notyet final (i.e., she
is still in the 'iddah of a first or second talaaq), but not in
thecase of a rebellious wife or one whose divorce is final. A son does
not have to givezakaat al-fitr on behalf of a poor father's wife
because he is not obliged to spend on her.
[When giving zakaat al-fitr], one should start with the closest people
first, so he gives it on behalf of himself, then his wife, then his
children, then the restof his relatives in order of closeness,
following the patternlaid out in the rules governing inheritance.
Al-Shaafa'i, may Allaah have mercy on him, said: "Who I say is obliged
to give zakaat al-fitr, if a child is born to him, or he takes
possession of a slave,or someone becomes one of his dependents, at any
time during the last day of Ramadaan, then the suns sets on the night
of the crescent of Shawwaal, he has to give zakaat al-fitr on that
person's behalf."
( Al-Umm , Baab Zakaat al-Fitr al-Thaani ).
It is not obligatory to give zakaat al-fitr on behalf of a foetus that
is still in the mother's womb, but if this is done voluntarily, there
is nothing wrong with it.
If someone who is obliged to give zakaat al-fitr dies before giving
it, it must be given from his estate… even if the person who was
supporting him also dies, the obligation still stands.
( Al-Mughni , part 2).
If a servant has set wages that are paid to him daily or monthly, the
employer does not have to give zakaat al-fitr on his behalf, because
he is a hired worker, and one is not obliged to spend on a hired
worker.
( al-Mawsoo'ah , 23/339).
Concerning giving zakaat al-fitr on behalf of an orphan, Imaam Maalik
(may Allaah have mercy on him) said: "The guardian should give zakaat
al-fitr on behalf of the orphanssome of whose wealth is under his
control, even if they are minors."
( Al-Mudawwanah , part 1).
Amount of zakaat al-fitr
The amount to be given is one saa' of food, according to themeasure of
saa' used by the Prophet (peaceand blessings of Allaah be upon him),
because of the following hadeeth.
- Abu Sa'eed al-Khudri(may Allaah be pleased with him) said: "At the
time of the Prophet (peace and blessings of Allaah be upon him) we
used to give it in the form of a saa' of food…"
(Reported by al-Bukhaari, 1412).
The weight of the saa' [which is a measure of volume] varies according
to the type of food concerned, so when giving zakaat al-fitr by
weight, one must make sure that what is given is equivalent to a saa'
of that type of food. A saa' is approximately equivalent to three
kilograms of rice.
Types of things that may be given
What should be givenis food for human consumption, such as dates,
wheat, rice or other kinds of food that humans eat. It is reported in
al-Saheehayn from Ibn 'Umar (may Allaahbe pleased with themboth) that
the Messenger of Allaah (peace and blessings of Allaah be upon him)
made zakaat al-fitr, one saa' of dates or one saa' of barley,
obligatory on the Muslims, slave and free, male and female,. (At that
time,barley was one of thefoods they ate).
(Al-Bukhaari, 1408)
Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: "At the
time of the Messenger of Allaah (peace and blessings of Allaah beupon
him), we used to give a saa' of food on the day of Fitr." Abu Sa'eed
said: "Andour food was barley, raisins, aqit (dried yoghurt) and
dates."
(Reported by al-Bukhaari, 1408).
It should be given in the form of the staplefood that is used locally,
whether it is wheat, rice, dates or lentils…

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7a] Zakaat al-Fitr

7a]
Al-Nawawi (may Allaah have mercy on him) said: �The one who is in
financial difficulty is not obliged to give [zakaat al-fitr]; there is
no difference among the scholars inthis regard… The obligation is
determined by whether or not a person can afford it. Whoever has one
saa' more than he needs for himself and those whom he is obliged
tosupport on the night and day of Eid, has enough [is not in financial
difficulty]. Whoever does not have anything more than he needs is in
financial difficulty, so he is not obliged to pay anything in this
case.
( Al-Majmoo' , part 6, Shuroot Wujoob Sadaqat al-Fitr ).
· The Muslim should give on his own behalf and on behalf of those on
whom he spends, such as wives and relatives, if they cannot give it on
theirown behalf. If they are able to, it is betterfor them to give it
themselves, because the command is addressed to them in the first
place.
Ibn 'Umar (may Allaah be pleased with him) said: "The Messenger of
Allaah (peace and blessings of Allaah be upon him) made zakaat
al-fitr, one saa'of dates or one saa' ofbarley, obligatory on the
Muslims, slave andfree, male and female,young and old, and commanded
that it should be given before the people went out to pray."
(Al-Bukhaari, 1407)
Al-Shaafa'i (may Allaah have mercy on him) said: "The guardian of the
insane and the minor should give zakaat al-fitr on their behalf and on
behalf of thosefor whom they [the insane and minor] may be
responsible, just as the sane person should give onhis own behalf… If
there is a kaafir among those whom he is supporting, he does not have
to give zakaat al-fitr on his behalf, because he cannot be purified by
zakaah."
( Al-Umm , part 2, Baab Zakaat al-Fitr ).
The author of al-Muhadhdhab said: "Al-Musannif (may Allaah have mercy
on him) said: 'If someonehas to pay zakaat al-fitr on his own behalf
and on behalf of those whom he is supporting, if they areMuslim and if
has more than he needs tospend on them that hecan give, then the
mother and father, and grandparents andgreat-grandparents, etc., may
have to pay zakaat al-fitr on behalf of their children and
grandchildren and great-grandchildren, etc., and the children may have
to pay zakaat al-fitr on behalf of their parentsand grandparents
andgreat-grandparents, etc., – if they are obliged to spend on their
maintenance.
( Al-Majma' , part 6).
A man has to pay on behalf of himself and his wife – even if she has
money of her own– and his children andparents if they are poor, and
his daughter if she is married but the marriage has not yet been
consummated. Ifhis son is rich, he doesnot have to give zakaat al-fitr
on his behalf. A husband has to give zakaat al-fitr on behalf of a
divorced wife whose divorce (talaaq) is not yet final (i.e., she is
still in the 'iddah of a first or second talaaq),but not in the case
of a rebellious wife or one whose divorce is final. A son does not
have to give zakaat al-fitr on behalf of a poor father's wife because
he is not obliged to spend on her.
[When giving zakaat al-fitr], one should start with the closest people
first, so he gives it on behalf of himself, then his wife,then his
children, thenthe rest of his relatives in order of closeness,
following the pattern laid out in the rules governing inheritance.
Al-Shaafa'i, may Allaahhave mercy on him, said: "Who I say is obliged
to give zakaatal-fitr, if a child is born to him, or he takes
possession of a slave, or someone becomes one of his dependents, at
any time during the last day of Ramadaan, then the suns sets on the
night of the crescent of Shawwaal,he has to give zakaat al-fitr on
that person'sbehalf."
( Al-Umm , Baab Zakaat al-Fitr al-Thaani ).
It is not obligatory to give zakaat al-fitr on behalf of a foetus
thatis still in the mother's womb, but if this is done voluntarily,
there is nothing wrong with it.
If someone who is obliged to give zakaatal-fitr dies before giving it,
it must be given from his estate… even if the person who was
supporting him also dies, the obligation still stands.
( Al-Mughni , part 2).
If a servant has set wages that are paid to him daily or monthly, the
employerdoes not have to give zakaat al-fitr on his behalf, because he
is ahired worker, and oneis not obliged to spend on a hired worker.
( al-Mawsoo'ah , 23/339).
Concerning giving zakaat al-fitr on behalf of an orphan, Imaam Maalik
(may Allaah have mercy on him) said: "The guardian should give zakaat
al-fitr on behalf of the orphans some of whose wealth is under his
control, even if they are minors."
( Al-Mudawwanah , part 1).

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7] Zakaat al-Fitr

7]
Praise be to Allaah.
Definition
Zakaat al-Fitr is a kind of charity (sadaqah) that is obligatory at
the timeof breaking the fast of Ramadaan. The word zakaat is connected
by idaafah (genitive structure in Arabic grammar) to fitr because the
occasion of breaking the fast is the reason why this zakaat becomes
obligatory.
Reasons for zakaat al-fitr and what Islamsays about it
Ibn 'Abbaas said: "TheMessenger of Allaah (peace and blessings of
Allaah be upon him) made zakaat al-fitr obligatory as a means of
purifying the fasting person from idle talk and foul language, and to
feed the poor. Whoever pays it before the prayer, it is an accepted
zakaat,and whoever pays it after the prayer, it is just a kind of
charity (sadaqah)."
(Reported by Abu Dawood, 1371. Al-Nawawi said: Abu Dawood reported it
from Ibn 'Abbaas with a hasan isnaad).
"Purifying" means purifying the soul of the one who has fasted
Ramadaan. With regard to the word "foul language", Ibn al-Atheer said:
" 'Foul language' refers to obscene speech. 'Feeding [the poor]'
refers to food that is edible. 'Whoever paysit before the prayer'
means before Salaat al-'Eid. 'It is an accepted zakaat' – here zakaat
means sadaqat al-fitr. 'Just a kind of charity' means a kind of
charity that could be given at any time."
( 'Awn al-Ma'bood Sharh Abi Dawood ).
It was said that this is what was meant by the aayah in Soorat
al-A'laa (interpretation of the meaning): "But those will prosper who
purify themselves, and glorify the name of their Guardian-Lord, and
(lift their hearts) in Prayer." [al-A'laa 87:14-15 – Yusuf Ali's
translation] . It was reported that 'Umar ibn 'Abd al-'Azeez
andAbu'l-'Aaliyah said: "He [the Prophet (peace and blessings of
Allaah be upon him)] paid zakaat al-fitr then he went out for the
prayer – i.e., Salaat al-'Eid.
(Al-Jassaas, Ahkaam al-Qur'aan , part 3, Soorat al-A'laa ).
Wakee' ibn al-Jarraahsaid: "Zakaat al-fitr for the month of Ramadaan
is like twosajdahs of sahw for the prayer. It makes up for any
shortcomings in the fast as the prostrations make upfor any
shortcomings in the prayer."
(Al-Nawawi, al-Majmoo' , part 6).
Rulings on zakaat al-fitr
The correct view is that it is fard (obligatory), because Ibn 'Umar
said: "The Messenger of Allaah (peace and blessings of Allaah be upon
him) made zakaat al-fitr obligatory," and because of the consensus of
the scholars (ijmaa') that it is fard.
( Al-Mughni , part 2, Baab Sadaqat al-Fitr ).
When it has to be given
It becomes obligatorywhen the sun sets on the last day of Ramadaan.
Anyone who gets married, has a baby born to him or becomes Muslim
before the sun sets on that day, has to give zakaat al-fitr [on behalf
of himself and/or his new wife or new baby], but if that happens after
sunset, he does not have to give it… Whoever dies after sunset on the
night of fitr, sadaqat al-fitr must be given on his behalf. This is
what Ahmad stated."
( Al-Mughni , part 2, Fasl Waqt Wujoob Zakaat al-Fitr ).
Who is obliged to payit?
1. Zakaat al-fitr is obligatory on Muslims. Ibn 'Umar (may Allaah be
pleased with him) said: "The Messenger of Allaah (peace and blessings
of Allaah beupon him) made zakaat al-fitr, one saa' of dates or one
saa' of barley, obligatory on the Muslims, slave and free, male and
female, young and old."
(Al-Bukhaari, 1407)
· Al-Shaafa'i (may Allaah have mercy on him) said: �The hadeeth of
Naafi� indicates that the Messenger of Allaah (peace and blessings of
Allaah be upon him) made it obligatory only on the Muslims, which isin
accordance with the Book of Allaah, may He be glorified, because He
has made zakaat as a purification for the Muslims, and purification
can only be for the Muslims.�
( Al-Umm , part2, Baab Zakaat al-Fitr ).
· It is obligatory on those who are able topay it. Al-Shaafa'i said:
�Everyone who, at the beginning of Shawwaal, has enough food for
himself and those whom he is supporting, for that day, and has enough
to give zakaat al-fitr on behalf of them and himself, should give it
on behalf of them and himself. If he only has enough to give on behalf
of some of them, then he should give on behalf of some of them. If he
only has enough for himself and those whom he is supporting, then heis
not obliged to give zakaat al-fitr on his own behalf or on behalf of
those whom he is supporting."
( Al-Umm , part 2, Baab Zakaat al-Fitr ).

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3a] Which is more important, repeating the word of the adhaan or hastening to break the fast?

3a]
then he says, 'Allaahu akbar, Allaahu akbar (Allaah is most great,
Allaah is most great),' and you say, 'Allaahu akbar, Allaahu akbar
(Allaah is most great, Allaah is most great)'; then he says, 'Laa
ilaaha ill-Allaah (There is no god but Allaah),' and one of you says,
'Laa ilaaha ill-Allaah (There is no god but Allaah),' from the heart,
he will enter Paradise."
There is no conflict between hastening to break the fast and repeating
the words of the muezzin. The fasting person can hasten to break his
fast as soon as the sun has set, and at thesame time he can repeat the
words of the muezzin.Then he will have attained both virtues, the
virtue of hastening to break the fast and the virtue of repeating the
words of the muezzin.
People from ancient timesuntil now have always spoken whilst eating;
they do not think that eating keeps them from speaking. But it should
be noted that hastening to break the fast may be done by eating
anything, even if it is something small like a date or drinking water.
It does not mean that he should eat until he is full.
The same applies if the adhaan for Fajr is given when one is eating
sahoor; he can combine the two without difficulty.
But if the muezzin gives the adhaan for Fajr after the time for it
begins, then one must stop eating and drinking whenthe adhaan is
heard.

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3] Which is more important, repeating the word of the adhaan or hastening to break the fast?

3]
Its said that we should listen to azan.but what about a person whois
breaking his fast on hearing magrib azan?is heexempted as he is having
food to break fast?similarly abot having sahri during fajr azan?.
Praise be to Allaah.
The scholars differed concerning the ruling on repeating after the
muezzin and repeating the words of the adhaan. The correct view –
which is the view of the majorityof scholars – is that repeating it is
mustahabb,not obligatory. This is the view of the Maalikis, Shaafa'is
and Hanbalis.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo' (3/127):
Our view is that repeating(the words of the adhaan)is Sunnah, not
obligatory. This is the view of the majority of scholars. Al-Tahhaawi
narrated thatsome of the salaf held a different view and said that it
is obligatory. End quote.
In al-Mughni (1/256) it is narrated that Imam Ahmad said: If he does
not repeat his words there is nothing wrong with that. End quote.
This is indicated by the words of the Prophet (peace and blessings of
Allaah be upon him) to Maalik ibn al-Huwayrith and those who were with
him: "When the time for prayer comes, let one of you give the adhaan
and let the oldest of you lead you in prayer."
This indicates that repeating the words of the adhaan is not
obligatory. This conclusion is based on thefact that the Prophet
(peace and blessings of Allaah be upon him) was teaching them, and in
thiscase there was a need to explain everything they needed to know.
This delegation of people may not have had any knowledge of what the
Prophet (peace and blessings of Allaah be upon him) said about
repeating the words of the adhaan, and the fact that the Prophet
(peace and blessings of Allaah be upon him) did not mention it, even
though there may have been a need to explain it to them, and this
delegation stayed with him for twenty days then left, indicates that
repeating the words of the adhaan is not obligatory. This is the most
correct view. End quote from al-Sharh al-Mumti' (2/75).
Maalik narrated in al-Muwatta' (1/103) from Ibn Shihaab that Tha'labah
ibn Abi Maalik al-Qurazi told him: At the time of 'Umar ibn
al-Khattaab they would pray on Friday until 'Umarcame out. When 'Umar
came out and sat on the minbar and the muezzin gave the adhaan,
Tha'labah said: We would sit and talk, then when the muezzins fell
silent and 'Umar stood up to deliver the khutbah, we would listen
attentively and none of us would speak.
Ibn Shihaab said: When the imam comes out, prayer should stop, and
when he speaks, speakingshould stop.
Shaykh al-Albaani (may Allaah have mercy on him) said in Tamaam al-Minnah (340):
This report indicates that it is not obligatory to repeat the words of
the muezzin, because what was done at the time of 'Umar was that
people spoke during the adhaan, and 'Umar did not say anything about
that. I have often been asked about the evidence that repeating the
words of the adhaan is not obligatory, and I have replied in this
manner. End quote.
Based on the above, thereis no sin on the one who does not repeat the
words of the muezzin, whether that is because he is busy with eating
or anything else. But by doing that he is missing out on a great
reward with Allaah.
Muslim (385) narrated that 'Umar ibn al-Khattaab (may Allaah be
pleased with him) said:The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: "If the muezzin says, 'Allaahu akbar,
Allaahu akbar (Allaah is most great, Allaah is most great),' and one
of you says, 'Allaahu akbar, Allaahu akbar (Allaah is most great,
Allaah is mostgreat)'; then he says, 'Ashhadu an laa ilaaha ill-Allaah
(I bear witness that there is no god except Allaah),' and you say,
'Ashhadu an laa ilaaha ill-Allaah (I bear witness that there is no god
except Allaah)'; then he says, 'Ashhadu anna Muhammadan rasool-Allaah
(I bear witness thatMuhammad is the Messenger of Allaah),' and you
say, 'Ashhadu anna Muhammadan rasool-Allaah (I bear witness
thatMuhammad is the Messenger of Allaah)'; then he says, 'Hayya
'ala'l-salaah (Come to prayer),' and you say, 'La hawla walaa quwwata
illa Billaah (There is no power and nostrength except with Allaah)';
then he says, 'Hayya 'ala'l-falaah (Come to prosperity),' and you say,
'Laa hawla wa laa quwwata illa Billaah (There is no power and
nostrength except with Allaah)'; then he says,

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* Is the fast invalidated if pus comes out of the body?

* Does water (pus) coming out of acne wounds invalidate fast? And what if the amount of blood coming out of such wound is small? Does it invalidate fasting?.
Praise be to Allaah.
The fasting person is not affected if blood comes out of his wounds and that does not invalidate his fast. Rather the difference of scholarly opinion has to do with wet cupping in particular. The more correct opinion is that it does invalidate the fast because of the text which indicates that, which is the words of the Prophet (blessings and peace of Allah be upon him): “The cupper and theone for whom cupping is done both break their fast.”
Narrated by Abu Dawood, 2367; Ibn Maajah, 1679. Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: If a person is fasting and he bleeds, does he have to break his fast or should he complete it?
He replied: Bleeding does not affect him, except in the case of cupping, if he is treated with cupping. The correct view is that the fast is broken by cupping. There is a difference of scholarly opinion concerning the matter, but the correct view is that it does break the fast, because the Prophet (blessings and peace of Allah be upon him) said: “The cupper and the one for whom cupping is done both break their fast.” But if he has a nosebleed or is injured in his foot or handwhen he is fasting, his fastremains valid and that does not affect him.
End quote from the Shaykh’s website on the following link:
http://binbaz.org.sa/mat/18726
Some of the scholars differentiate with regard to bleeding in general between that which occurs as the result of a person’s actions and choice and results in a lot of blood coming out, as inthe case of donating blood, for example, whichdoes break the fast, by analogy with cupping, and that in which he has no choice, such as injuries and the like, which does not break the fast even if there is a lot of blood. This has been discussed previously in the answer to question no. 37918 .
With regard to pus and the like coming out of wounds, this does not affect the one who is fasting. It says in ad-Diya’ al-Laami‘ min al-Khutab al-Jawaami‘ (5/465), by Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim): The fast is not broken by lancing a wound to drain the pus from it, even if blood comes out. End quote.
And Allah knows best.
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1b] She cannot make up thefasts that she missed because she is too weak

1b]
as an excuse not to do what Allah has enjoined upon him of offering expiation. Allah, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad SAW):Whether you hide what isin your hearts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is Able to do all things.”
[Aal ‘Imraan 3:29]
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1a] She cannot make up thefasts that she missed because she is too weak

1a]
no excuse, it will not be accepted, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever does an action that is not part of this matter of ours will have itrejected.” And because he has transgressed the limits set by Allah, and transgressing the limits set by Allah is wrongdoing, and good deeds are not accepted from the wrongdoer. Allah, may He be exalted, says (interpretation of themeaning):
“And whoever transgresses the limits ordained by Allah, then such are the Zalimoon (wrong-doers, etc.)”
[al-Baqarah 2:229].
And just as if he did this act of worship before the time for it began, it wouldnot be accepted from him,by the same token if he does it after the time for it has ended it will not be accepted from him unless he had an excuse.
End quote from Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 19/89
Thirdly:
If a person is not able to make up what he owes ofRamadan, because his excuse is ongoing, such assickness for which there isno hope of a cure, then hehas to feed one poor person for each day.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy onhim) was asked:
There is a woman who did not fast during Ramadan because of giving birth, and she did not make up that month. That was a long time ago,and she cannot fast. Whatis the ruling?
He replied:
What is this woman has to do is repent to Allah from what she has done, because it is not permissible for a person to delay making up Ramadan fasts until the next Ramadan except with a legitimate shar‘i excuse. So she has to repent, then if she is able to fast, even if it is on separate days, then she should fast. If she is not able to fast, then it depends. If it is for an ongoing reason, she should feed one poor person for each day; if it isfor a temporary reason which it is hoped will come to an end, she should wait until that reason no longer applies, then make up the days she owes. End quote
19/answer to question no.361
Fourthly:
What the Muslim should do is guard his oaths and not make too many vows.Allah, may He be exalted, says (interpretation of themeaning):
“And protect your oaths (i.e. do not swear much)”
[al-Maa’idah 5:89].
If he breaks his oath, thenhe must offer expiation. Allah, may He be exalted, says (interpretation of themeaning):
“Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masakin (poor persons), on a scale of the average of that with which you feed your own families; or clothe them; or manumit a slave.But whosoever cannot afford (that), then he should fast for three days…”
[al-Maa’idah 5:89].
It is not valid to offer expiation by fasting, except for one who cannot afford to feed or clothe ten poor persons, or to free a slave.
See the answer to question no. 45676 for detailed information on expiation for breaking an oath (kafaarat yameen).
Fifthly:
If a person is unable to offer expiation, in that he cannot make up the days when he did not fast in Ramadan, or feed the poor for that, or he is unable to offer expiation for breaking an oath altogether, then the obligation to feed the poor and offer expiation is waived in his case, because of the shar‘i principle that obligations are waived when one is unable to fulfil them.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) said: If a person is required to offer expiation for breaking an oath, but he cannot affordto feed poor persons and he is not able to fast, thenit is waived in his case, because Allah, may He be exalted, says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286].
And the Prophet (blessings and peace of Allah be upon him) said: “If I command you do a thing, then do as much of it as you can.”
And he does not have to do anything, because one of the established principles (in Islam) is thatobligations are waived if one is unable to do them, and one should then move to the alternative, ifthere is an alternative, or to something else if there is no alternative. If the alternative is not possible either, then it is waived altogether.
End quote from Fataawa Noor ‘ala’d-Darb
We should point out here that there is a difference between real inability to fast and simply fearing hardship. Whatever a person decides, he will be questioned about that, so he should fear Allah regarding that and realisethat Allah, may He be glorified and exalted, can see into his heart and knows how he really is; He knows whether he is really incapable or :->
/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

She cannot make up thefasts that she missed because she is too weak

I am 24 years old, and I owe many days when I broke the fast in Ramadanand I have not fasted them. What I mean is: I did not fast due to circumstances for 8 days each year from the age of 12 to the age of 24. And I swore many vows to Allah, saying that I would never do that again, but I did not fast. I am in poor health and fasting exhausts me. I am able to fast Ramadan but I do notknow what I should do with regard to the days I owe, and I do not have any income with which tofeed the poor; my family are the ones who spend on me. I hope you can help me. I worked it out and found that I have to offer more than 100 fasts other than in Ramadan, and this is very difficult for me because of my health.
Praise be to Allah.
Firstly:
You should realize that Allah, may He be glorified and exalted, has enjoined fasting Ramadan upon Hisslaves, as He says (interpretation of the meaning):
“O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious)”
[al-Baqarah 2:183].
And He has forbidden not fasting, except for those who have legitimate shar‘i excuses, such as those who are sick, travellers and menstruating women. Allah, may He be exalted, says (interpretation of themeaning):
“and whoever is ill or on ajourney, the same number(of days which one did not observe Sawm (fasts) must be made up) from other days”
[al-Baqarah 2:185].
Secondly:
It is not clear from your question what the excuse is for which you have stopped fasting in Ramadan, but one of two scenarios must apply:
1. That it is because of alegitimate shar‘i excuse such as menses, sickness, travel and the like, for which Allah has permitted breaking the fast. In that case there is no sin on youfor not fasting, because it is breaking the fast for a legitimate reason according to sharee‘ah. But you should have made up those days and not delayed it until the next Ramadan came without you having madeup what you owed from the previous Ramadan.
Based on that, you have to repent from what you have done and make up those days that are required from you. They do not have to be done consecutively; you can divide them however you want so that it will not betoo difficult for you. You also have to feed one poor person for each day, because you delayed making up the days you owed until the next Ramadan came. If you do not have anything with which to feed poor persons or to offer as expiation, then you do not have to do anything.
2. That there was no legitimate shar‘i excuse for it, and it was carelessness or negligenceon your part. If a person breaks the fast in Ramadan deliberately, with no shar‘i excuse, then it must be one of two things:
(i) He did not fastat all on one or more daysduring Ramadan, so he did not start to fast in the first place. In this case he is sinning by not fasting, and he has to repent but he does not have to makeit up according to some ofthe scholars, because if a person deliberately delaysacts of worship that are connected to a particular time until that time is over, Allah will never accept them, and there is no benefit in making them up. What he has to do is repent from what hedid of transgressing the limits set by Allah, may Hebe glorified and exalted. All he has to do is repent sincerely and do a lot of good and righteous deeds.
(ii) He started to fast one day in Ramadan, then broke the fast duringthe day, deliberately and with no excuse. In this case, he has to repent to Allah and make up that day.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) was asked about theruling on breaking the fast during the day in Ramadan with no excuse.
He replied:
Breaking the fast during the day in Ramadan with no excuse is a major sin and the one who does that is regarded as a faasiq (rebellious evildoer). He has to repentto Allah and make up thatday. That is, if he starts to fast and during the day hebreaks the fast with no excuse, then he has incurred sin, and he has tomake up that day when he broke the fast, becausewhen he started it, it became binding upon himto complete it, and he started it on the basis thatit was obligatory. Therefore he has to make it up, like a vow.
But if he deliberately did not fast at all with no excuse, then the more correct view is that he does not have to make it up, because it will not benefit him at all, as it will never be accepted from him. The basic principle with regard to the act of worship that is connected to a specific time is that if it is delayeduntil that specific time hasended with no excuse, it will not be accepted, because :->
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Hadith: 12000 muslims will not be defeated - sahih?

Riyad as-Salihin (The Meadows of the Righteous)
by Imam Nawawi
167. Chapter: On the Recommendation to have company on a journey and
the travellers should appoint someone as their amir whom they will
obey.
961. Ibn 'Abbas reported that the Prophet, may Allah bless him and
grant him peace, said, "The best [number] of companions is four, and
the best of expeditions is 400 and the best of armies is 4000.12,000
Muslims will not be defeated for lack of numbers."
- [Abu Dawud and at-Tirmidhi]
Assalamu alaykom,
A. Can someone confirm the soundness of this hadith?
B. Is there a website where one can enter an hadith or part of an
hadith into a seach engine& obtain its soundness?

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Bride-Price / Dowry for a poor man

One day, a woman came to see the Prophet of Allah [PBUH= Allah's
blessings and Peace be upon him] and said: "Oh! Messenger of Allah! I
do not have a husband and I want to be a good wife; i give myself to
you."
The Messenger of Allah [PBUH] kept silent for a long while.
Suddenly, a man who waspresent stood up and asked if the woman would
accept him for a husband.
The Messenger of Allah [PBUH] said: "Do you haveanything to give her
as a dowry."
The man thought and said: "I have half of my cloth," and indeed he was
wearing a single cloth around him.
"If you give her part of this cloth, you will have nothing to wear
anymore;it will become her possession. Find something else." Since at
this time the followers of Islam and the Prophet himself [PBUH] were
poor,the man thought again a long time and declared:"No, I do not
possess a thing to give her."
The Messenger of Allah then told him: "Go to yourhouse and look for
something, even if it is an iron ring."
The man departed and came back a while later, and declared: "I looked
everywhere, but I did not find anything to give her as her dowry."
After reflection, the Prophet of Allah [PBUH]said: "Did you learnsome
of the Qur'an?"
"Yes, I have learned by heart so-and-so Surahs [chapters of the Qur'an]"
The Messenger of Alah [PBUH] therefore declared:"Teach her what you
know of the Qur'an, and this will constitute her dowry."
The couple felt contented with what was proposed, and they got married.

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The miracle at the spring of Tabuk

During the year of Tabuk, they went out with the Messenger of Allah
[PBUH=May Allah bless him and grant him Peace],and the Messenger of
Allah (PBUH) prayed Dhur and 'Asr together.
Then he said, "Tomorrow we will meet, Insha Allah, at the spring of
Tabuk. Do not go there until well into the morning. You should not
touch the water until i arrive." We all agreed and, the day after, we
all gathered at the spring of Tabuk. But, when we got there, two men
had already reached it before us and the springwas dripping with very
little water.
The Messenger of Allah [PBUH] approached and asked them: "Did you
touche this water?" They said: "Yes, we did." "Take water with your
hands from the spring little by little until you have collected a
small amount in something." When this was done, the Messenger of Allah
[PBUH] washed his face and hands on it. Then he put it back into the
spring and the spring began to flow with abundant water, and the
people began to draw water from it. Then he said [PBUH): "If you live
long enough, you will see this place full with gardens."

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He did not fast Ramadan and he thought negatively of Allah, may He be exalted

Will god ever forgive me? i lost my self and i lost my faith i didn't
fast on the last Ramadan and i hated god during that timei thought
that he was the cause of all my miseries do i still have a chance to
enter Islam again? and will god forgive me or am i doomed?.
Praise be to Allaah.
Firstly:
We ask Allah, may He be exalted, to accept your repentance, forgive
you your sins, open your heart to faith and guidance, and to keep away
from your mind all negative thoughts of your Lord and Creator, for
there is nothing stranger than a person thinking negatively of his
Lord when He has blessed him and bestowed upon him thousands of
blessings, the greatest of which are the blessing of Islam and
theblessing of reason. For He has chosen him from among His creation
and has not made him a disbeliever; He has blessed him by making him a
human who thinks rationally and ponders things, unlike animals and
those who are insane. And He has created in his body and soul
blessings of which no one knows the number except Allah.
One of Allah's blessings is that He tests His slave with some
calamities in order to expiate some of his bad deeds, or to increase
him in status, or to remind him that he will return toHim and stand
before Him. How often has a person turned awayfrom Allah, then
calamity was the means that caused him to turn back to Allah and
repent, and ultimately turned out to be a means that led to happiness
and joy.
When a person is certain that Allah, may He be exalted, is
moremerciful to him than anyone else, he will be content with His
decree, will bear with patience that with which He tests him, and will
hope for relief granted by Him.
Think about the blessings that Allah has bestowed upon you; this will
increase your gratitude towards Him and will make you recognise His
bounty. Remember that no calamity befalls you but there is something
good for you in it.
The Prophet (blessings and peace of Allah be upon him) said: "No
exhaustion, sickness, worry, grief, harm or distress befalls a
believer, not even a thorn that pricks him, but Allah will expiate
some of his bad deeds thereby."
Narrated by al-Bukhaari, 5642; Muslim, 2573
At-Tirmidhi (2399) narrated that Abu Hurayrah (may Allah be pleased
with him) said: The Messenger of Allah (blessings and peace of Allah
be upon him)said: "Calamities will continue to befall the believing
man or woman affecting himself or his child or his wealth, until he
will meet Allah with no sin on him."
At-Tirmidhi (2398) and Ibn Maajah (4023) narrated that Sa'dibn Abi
Waqqaas (may Allah be pleased with him) said: I said: O Messenger of
Allaah, which people are most severely tested? He said: "The Prophets,
then the next best and the next best. A person is tested according to
his religious commitment. If he is steadfast inhis religious
commitment, he willbe tested more severely, and if he is shaky in his
religious commitment, his test will be according to his commitment.
Trials will continue to afflict a person until they leave him walking
on the earth with no sinon him."
Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
Secondly:
If a person feels resentment towards Allah, may He be exalted, in his
heart, or is angry with His decree or thinks negatively of Him – Allah
forbid – then let him renew his Islam and utter the Shahaadatayn (twin
declaration of faith), and let him strive hard and do righteous deeds.
He does not have to make up the fasts that he deliberately omitted,
because that is an act of worship that is connected to a specific
time; if a person deliberately omitted it at the time it was due, it
would not be accepted from him after that. Moreover, Islam erases what
came before it of sins.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: What is
the ruling on the Muslim who for many years did not fast Ramadan, even
though he did some of the other obligatory duties, and he had
noimpediment that was keeping him from fasting? Does he have to make
up the fasts if he repents?
He replied:
The correct view is that he does not have to make up the fasts if he
repents, because in the case of every act of worship that is connected
to a specific time, if a person deliberately delays it without an
excuse, then Allah will not accept it from him.
Based on that, there is no benefit in making it up. But he has to
repent to Allah, may He beglorified and exalted, and do a lot of
righteous deeds. And whoever repents, Allah will turn to him in mercy.
End quote from Majmoo' Fataawa ash-Shaykh Ibn 'Uthaymeen, 19/87
We ask Allah to increase you in faith and guidance.
And Allah knows best.
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The meaning of enslavement in Islam

Can you please clarify the subject of Slaves in Islam. In TheKoran,
there are many mentions of this term in particular the instance where
man is the slave to his Master Allah, which I fully understand and
agree. But in many instances the Koran cites where one man/woman is
the slave of another man/woman. In what context has Allah made this
permissible, if it is permissible. Your clarification onthis subject
would be most grateful.
Praise be to Allaah.
The enslavement of the Muslim to Allaah, may He be glorified, is what
He had commanded in His Book and is the Message with which He sent the
Messengers, as He says (interpretation of the meaning):
"And verily, We have sent among every Ummah (community, nation) a
Messenger (proclaiming): "Worship Allaah (Alone), and avoid (or keep
away from) Taaghoot (all false deities, i.e. do not worship Taaghoot
besides Allaah)" [al-Nahl 16:36].
The word 'Uboodiyyah (enslavement) in Arabic comes from the word
Ta'beed (enthrallment, subjugation). The phrase 'abbadtu'l-tareeq
means "I made the way smooth and easy to walk on." The enslavement of
the slave to Allaah has two meanings, one general and one specific. If
by "slave" I mean al-mu'abbad, i.e., one who is subjugated, this is
the general meaning which includes every created thing in the both the
higher and the lower realms, sentient and otherwise, animate and
inanimate, moving and stationary, kaafir and mu'min, righteous and
immoral, for every creature is subjugated by Allaah and is subject to
His control, and for each of them there is a limit at which it stops.
If by "slave" I mean al-'aabid, one who worships Allaah and obeys His
commands, this meaning applies specifically to the believers to the
exclusion of the kaafireen, because the believers are the true slaves
of Allaah who attribute Lordship and Divinity to Him Alone and
recognize Him by His Names andAttributes, and do not associate
anything with Him. As Allaah says in the story of Iblees
(interpretation of the meaning):
"[Iblees (Satan)] said: 'O my Lord! Because You misled me, I shall
indeed adorn the path of error for them (mankind) on theearth, and I
shall mislead them all. Except Your chosen, (guided)slaves among
them.' (Allaah) said: 'This is the Way which will lead straight to Me.
Certainly, you shall have no authority over My slaves, except those
who follow you of the Ghaawoon (Mushrikoon and those who go astray,
criminals, polytheists, and evildoers).'" [al-Hijr 15:39-42]
With regard to the 'ibaadah (worship) which Allaah enjoins upon us,
this is a word which includes everything that Allaah loves and is
pleased with of words and deeds, both open and hidden, and excludes
anything that may cancel that out. This definition includes the
Shahaadatayn, Salaah, Hajj, fasting, jihaad for the sake of Allaah,
enjoining what is good and forbidding what is evil, and believing in
Allaah, the angels, the Messengers and the Last Day. The basis for
this worship is purity of intention, so that theaim of the worshipper
is to seekthe Face of Allaah, may He be glorified, and the Home of the
Hereafter. Allaah says (interpretation of the meaning):
"And Al-Muttaqûn (the pious) will be far removed from it (Hell). He
who spends his wealth for increase in self-purification, And who has
(in mind) no favour from anyone to be paid back, Except to seek the
Countenance of his Lord, the Most High. He surely, will be pleased
(when he will enter Paradise)." [al-Layl 92:17-21]
So purity of intention is essential, as is sincerity, so that the
believer strives to follow what Allaah has commanded and to avoid what
He has forbidden, prepares himself for the Meeting with Allaah (may He
be exalted), gives up feeling helpless and lazy, and refrains from
following his own desires, as Allaah says (interpretation of the
meaning):
"O you who believe! Be afraid of Allaah, and be with those who are
true (in words and deeds)." [al-Tawbah 9:119]
It is also essential to follow the Messenger (peace and blessings of
Allaah be upon him), so the worshipper should worship Allaah in
accordance with what He has prescribed and not in accordance with what
created beings desire or innovate. This is the aim of following the
Prophet who was sent from Allaah, Muhammad (peace and blessings of
Allaah be upon him). Purity of intention, sincerity and following the
Messenger are all essential. Oncethese matters are understood, then it
will be clear to us that everything that goes against these essentials
is in fact enslavement to people. So showing off is a form of
enslavement to people; Shirk is aform of enslavement to people;
neglecting Allaah's commands and angering the Lord in order to earn
people's approval is a form of enslavement to people. ...

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Some of the Sunnahs of fasting

What are the Sunnahs of fasting?.
Praise be to Allaah.
There are many Sunnahs of fasting, including the following:
1 – It is Sunnah if someone insults you to respond in a better manner
and say, "I am fasting," because of the report narrated by al-Bukhaari
and Muslim from Abu Hurayrah (may Allaah be pleased with him), that
the Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "Fasting isa paradise so there shouldbe no obscene or offensive
talk or behaviour. If a person fights him or insults him, let him say,
'I am fasting,' twice. By the One in Whose hand is my soul, the smell
coming from the mouth of the fasting person is better before Allaah
then the fragrance of musk. [Allaah says:] 'He gives up his food,
drink and desire for My sake. Fasting is for Me and I willreward for
it, and a good deed receives the reward of ten like it.'" Al-Bukhaari,
no. 1894; Muslim, 1151.
2 – It is Sunnah for the fasting person to eat suhoor, because it was
proven in al-Saheehayn that Anas ibn Maalik (may Allaah be pleased
with him) said: The Prophet the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "Eat suhoor for in suhoor there
is blessing." (Narrated by al-Bukhaari, 1923; Muslim, 1059).
3 – It is Sunnah to delay suhoor because of the report narrated by
al-Bukhaari from Anas from Zayd ibn Thaabit (may Allaah be pleased
with him) who said: "We ate suhoor with the Messenger of Allaah (peace
and blessings of Allaah be upon him), then he got up to pray." I said:
"How much time was there between the adhaan and suhoor?" He said: "The
time it takes to recite fifty verses." (Narrated by al-Bukhaari,
1921).
4 – It is Sunnah to hasten to break the fast because the Prophet
(peace and blessings of Allaah be upon him) said: "The people will
continue to befine so long as they hasten to break the fast."
(Narrated by al-Bukhaari, 1957; Muslim, 1098). See also question no.
49716 )
5 – It is Sunnah to break the fast with fresh dates; if none are
available then with dry dates; if none areavailable then with water –
because of the hadeeth of Anas (may Allaah be pleased with him) who
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) used to break his fast with fresh dates before praying; if there
were no (fresh dates) thenwith dry dates, and if there were no (dried
dates) then he would takea few sips of water.
(Nararted by Abu Dawood, no. 2356; al-Tirmidhi, 696; classed as hasan
in al-Irwa', 4/45)
6 – It is Sunnah when breaking the fast to say what is narrated in the
hadeeth, which is to say Bismillaah. This is obligatory according to
the correct view because the Prophet (peace and blessings of Allaah be
upon him) enjoined that. The words "Allaahumma laka sumtu wa 'ala
rizqikaaftartu, Allaahumma taqabbal minni, innaka antaal-samee'
al-'aleem (O Allaah, for You I have fasted and with Your provision I
have broken my fast, O Allaah accept (this fast) from me for Youare
the All-Hearing, All-Knowing) are da'eef (weak), as stated by Ibn
al-Qayyim (Zaad al-Ma'aad, 2/51). There is also another report:
"Dhahaba al-'zama' wa abtallat al-'urooq wa thabata al-ajr in sha
Allaah (the thirst is gone, the veins have been moistened and the
reward is assured, if Allaah wills)." (Narrated by Abu Dawood, 2357;
al-Bayhaqi, 4/239; classedas hasan in al-Irwa', 4/39).
There are ahaadeeth which speak of the virtue of the du'aa' of the
fastingperson, such as the following:
(i) It was narrated from Anas (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Three prayers are not rejected: the prayer of a father, the
prayer of a fasting person, and the prayer of a traveler." Narrated by
al-Bayhaqi, 3/345; classed as saheeh by al-Albaani in al-Saheeh1797.
(ii) It was narratedfrom Abu Umaamah in a marfoo' report:
"Every time the fast is broken Allaah has people whom He ransoms."
Narrated by Ahmad, 21698; classed as saheeh by al-Albaani in Saheeh
al-Targheeb, 1/491.
(iii) It was narrated from Abu Sa'eed al-Khudriin a marfoo'
report: "Allaah ransoms people every day and night – i.e., in Ramadaan
– and every day and night the Muslim has a prayer that is answered."
Narrated by al-Bazzaar; classed as saheeh by al-Albaani in Saheeh
al-Targheeb,

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Taking pictures of women in Qur’aan teaching centres and showing them on satellite channels

What is the ruling on photographers entering Qur'aan teaching centres
to take pictures of a lesson given by one of thefemale daa'iyahs,
knowing that the photographer will move among the women who are
listening to the lesson,so that they can show their pictures in a
lesson that will be broadcast on an Islamic satellite channel?.
Praise be to Allaah.
Women are obliged to cover their entire bodies in front of non-mahram
men, because of evidence that we have quoted previously in the answers
to questions no. 11774 and 92801
It is not permissible to allow anyone to take pictures of women when
their faces are uncovered or to transmit these pictures on satellite
channels or otherwise.
We have previously discussed the negative consequences of women
participating in satellite channels -- even if they wear niqaab.
Please see the answer to question no. 134785
Shaykh 'Abd ar-Rahmaan ibn Naasir al-Barraak (may Allah preserve him)
was asked: What is the ruling on a female daa'iyah appearing on TV in
full shar'i hijab for the purpose of da'wah and fatwas?
He replied:
Praise be to Allah. To proceed:
The basic principle is that the woman is fitnah in her image and her
voice. The Prophet (blessings and peace of Allah be upon him) said: "I
am not leaving behind me any fitnah more harmful to men than women."
(Agreed upon). Hence those who follow their whims and desires are very
keen to introduce women into all media programming, both audioand
video. Based on that, it is not permissible for a woman to appear on
TV, even if she is wearing hijab, in the name of da'wah and giving
fatwas,because innumerable menwill listen to her even if she only
appears on the channel on the basis of teaching women. Moreover, there
is no need for her to undertake da'wah and issue fatwas via TV
channels. The basic principle is that that is to be done by men, and
menare more suited to that. Throughout Islamic history men have been
the ones to teach, call people to Islam and issue fatwas in the
mosques and so on. They are the khateebs and imams. It is not
permissible for women to do any of thesethings unless it is among
other women.
Moreover it is well knownthat women's participation in video and audio
media results in things that are contrary tosharee'ah, such as their
going out unnecessarily, mixing with men, making images of them even
if they do wear hijab. This results in negative consequences that
Islam came to prevent, as Allah, may He be exalted, says
(interpretation of the meaning):
"O wives of the Prophet! You are not like any otherwomen. If you keep
your duty (to Allah), then be not soft in speech, lest he in whose
heart is a disease (of hypocrisy, or evil desire for adultery, etc.)
should be moved with desire, but speak in an honourable manner.
And stay in your houses, and do not display yourselves like that of
thetimes of ignorance"
[al-Ahzaab 33:32-33].
A woman may be making a display of herself in her clothing even if she
wearshijab.
Based on the above I say: It is not permissible for a woman to appear
on satellite TV channels as a daa'iyah, mufti or teacher.Rather she
should restrict her da'wah activities to her fellow women at home or
in a school or in the women's prayer spacein the mosque.
On this occasion we advise our sisters who arein charge of Islamic
channels to fear Allah and not to be deceived by the words of those
who have wrong views and do not see anything wrong with women
appearing on Islamic channels and evenpromote that and supportit with
specious arguments. It is sufficient to note that this is in
accordance with the whims and desires of modernists, who do not care
about anything but falsehood or that which leads to falsehood. Hence
they like the Islamic channels on which women appear and they regard
them as keeping pace with modern times, and they do not like the
channels on which no women appear and they regard them as backward and
describe the people incharge of them as being extremists. These people
are like those of whom Allah, may He be exalted, says (interpretation
of themeaning):
"but those who follow their lusts, wish that you (believers) should
deviate tremendously away from the Right Path"
[an-Nisa' 4:27].
We ask Allah to guide us to the straight path and to keep us away from
the path of those who earnedHis Anger and of those who went astray.
End quote from Shabakat Noor al-Islam.
And Allah knows best.

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Aa] I want to be a devoted slave of Allaah … ten pointers

Aa]
And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allaah’s obedience) while he is a believer (in the Oneness of Allaah Islamic Monotheism) — then suchare the ones whose striving shall be appreciated, (thanked andrewarded by Allaah)”
[al-Isra’ 17:18-19]
My brother, if you want tohave a high position in all kinds of good deeds, to bea devoted slave of Allaah and to honour your parents, and you are seeking Paradise, then you have to do the following:
1 – You have to revive thefaith in your heart. Faith iswhat will bring the Muslim everything he seeks in this world and in the Hereafter. Faith is the key to all goodness and locks the door to all evil. The means of reviving and strengthening faith inone’s heart are many and varied, including doing a lot of acts of worship and righteous deeds.
2 – You must turn to your Lord sincerely, as it says in the report: “If My slave turns to me inwardly and outwardly, Iwill turn the hearts of My slaves to him with love and mercy.”
Allaah has made worship the ultimate aim and loftiest purpose of man:
“And I (Allaah) created notthe jinn and mankind except that they should worship Me (Alone)”
[al-Dhaariyaat 51:56 – interpretation of the meaning)]
3 – You should always setyour sights on the highestdegrees, and make your goal in life to earn the pleasure of Allaah, and strive to attain the victoryof Paradise, or to attain the highest Firdaws. You should strive as hard as you can to achieve these lofty aims.
4 – You should follow the example of historical Muslim figures such as theSahaabah, Taabi’een and righteous forebears (the salaf).
5 – You should make the most of every minute, every moment and every heartbeat to use it in sucha way as to increase your faith.
6 – You should try to keepcompany with righteous people, because the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “A man will follow the religion of his close friend,so let each one of you look at whom he befriends.” Narrated by Abu Dawood and al-Tirmidhi with a hasan isnaad. Good friends are one of the best means of helping you to obey Allaah and to avoid sin and error.
7 – Doing a lot of righteous deeds which will bring you happiness in this world and in the Hereafter.
8 – Praying qiyaam al-layl, making du’aa’ in the time just before dawn. The feet of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to swell because of his desire to be a thankful slave, even though Allaah had forgiven his previous and future sins.
9 – Persisting in reading aportion of Qur’aan daily, and other dhikr that helpsyou to think and ponder the meanings of the Qur’aan.
10 – Striving to spread the word and make da’wah for the sake of Allaah, and working for Islam as much as possible.
If you want to reach the status of devoted slave for which you long, then be as Allaah commanded His Prophet (peace and blessings of Allaah be upon him):
“Say (O Muhammad): Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)”
[al-An’aam 6:162]
Being a devoted slave of Allaah means declaring one’s devotion and belonging to the Lord, which can only be achieved by applying this aayah, so that we are for Allaah, the Lord of the Worlds, in all our affairs.
Being a devoted slave of Allaah can only be fully achieved in this manner; it can only be achieved byworshipping Allaah in the fullest sense of the word, which means making our living and dying, and all our movements, for Him alone. So we only speak that which is pleasing to Allaah; we only do that which is pleasing to Allaah; we focus our intention in these words and deeds only on Allaah. Worship should not be reduced to merely raising and lowering our heads atcertain times, or giving a few pennies every once ina while, or fasting a few days each year, or movingour lips to say a few words and dhikrs.
Hence the deeds that leadto this status – of being a devoted slave – are innumerable and may take many shapes in all aspects of our lives and the places where we live. This is by the bounty of Allaah towards us and towards all people.
Just look, in every place where you find yourself and every moment that comes to you, for that which will please Him, and what you think He wants to see you doing, and do it. Then you will be a devoted slave.
Finally, we ask Allaah to accept righteous deeds from us and from you, and to gather us and you in His mercy with the Prophets, siddeeqs, martyrs and righteous, and those are the best of companions.
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A] I want to be a devoted slave of Allaah … ten pointers

A]
My question is short. I want to enter Paradise, I want to strive to control my self (my nafs), I want to kiss my mother’s hand every day, I want to keep away from whims and desires and from the Shaytaan, I want Allaah to call me a devoted slave on the Day of Resurrection, in sha Allaah, I want to love my brothers, and I want my faith to keep increasing. What should I do?.
Praise be to Allaah.
We ask Allaah to make yousteadfast in adhering to the truth, and to make your hopes come true, andto make you one of those who turn to Him and who know the truth, defend it and adhere to Islam.
The things you mention in your question indicate thatyou have a sound and pure nature, and a great desire to achieve great things and to give everyone his rights. These are great hopes that can be achieved through faith, as it was narrated that Sufyaan al-Thawri said: Faith is not wishes or pretence, rather it is what settles in the heart and is proven by actions.” So we will discuss the matter of faith and how important itis in becoming a devoted slave, pleasing and honouring one’s parents and achieving the victory of Paradise.
Whoever seeks to achieve great things has to stay upat night (worship).
Hence al-Fudayl said: “You hearts can never taste the sweetness of faith until they shun worldly pleasures.” And he also said, “If you cannot pray qiyaam at night and fast during the day, then knowthat you are deprived.”
The sincere believer has a heart like a burning coal, hence it was narrated by al-Haakim in his Mustadrakand al-Tabaraani in his Mu’jam with a saheeh isnaad that the Prophet (peace and blessings of Allaah be upon him) said, “Faith wears out in your heart as clothes wear out, so ask Allaah to renew the faith in your hearts.”
The believer’s heart may sometimes feel overwhelmed by clouds of sin. This was portrayed to us by the Prophet (peace and blessings of Allaah be upon him) when he said: “There is no heart that does not have clouds like the clouds that cover the moon. When the cloud covers it, it is dark, and when the cloud moves away it shines.” Narrated by al-Tabaraani in al-Awsat, and classed as saheeh by al-Albaani. So the believer’s heart is sometimes covered with a cloud and its light is hidden, and it remains dark and lonely, but if he strives to increase his storeof faith and seeks the help of Allaah, that cloud goes away and the light in his heart starts to shine again.Hence one of the salaf said: “It is part of a person’s smartness to c heck on his faith and be aware of what affects it.” It is also part of a person’s smartness “that he recognizes how the Shaytaan whispers to him.”
So he has to come back to faith. If you come back to faith and do as it requires, then you will achieve whatyou want. We will tell you of a basic principle which will let you know when faith is present and when it is not. Imam Ibn al-Jawzisaid: “O you who are turned away, O you who are deprived of meeting your loved ones, if you want to know how you stand before the king, thenlook at how you are spending your time and what work you are assigned to do. How many people stand at the door of the king, but no one enters except the one whom he cares for. Not every heart is fit to draw close, not every heart can be filled with love, not every wind is like the morning breeze.”
If a person want to know how he stands before Allaah and how he stands in relation to His commands and prohibitions, let him look at himself and see what heis preoccupied with. If he isbusy with da’wah and with saving people from the Fire, striving to attain Paradise, helping the weakand needy, honouring his parents, then let him rejoice in the fact that he isclose to the King of kings, for Allaah does not help anyone to do good except those whom He loves.
But if he is has no interest in da’wah, dislikes the daa’iyahs and does not do good things, if he is preoccupied with this world and its gains, and with gossip and asking toomany questions, whilst notdoing much or following his whims and desires, let him know that he is far from Allaah and has been deprived of that which willbring him closer to Paradise, because Allaah says in His holy Book (interpretation of the meaning):
“Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him whatWe will for whom We like. Then, afterwards, We haveappointed for him Hell; he will burn therein disgracedand rejected ( far away from Allaah’s Mercy)
:->
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:-> Is it permissible to offer a sacrifice in gratitude to Allaah for a specific blessing?

:->
The view of the Hanbalis, the more correct view among the Shaafa’is, is that these meals are mustahabb.
Ibn Qudaamah said: Theseinvitations – other than the wedding feast (waleemah) and ‘aqeeqah– are something good, but they are like invitations that are given for no reason; if the person who does them intends thereby to give thanks to Allaah for His blessing and to feed his brothers and offer food, then he will have the reward for that in sha Allaah. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
If one of my children doeswell in school, is it permissible for me to offer a sacrifice to celebrate his success, and to give thanks to Allaah?
He replied:
There is nothing wrong with making food (waleemah) if the childrenor one of them succeeds, and inviting one’s loved ones and his child’s friends, to celebrate Allaah’s blessing and to encourage the child. End quote.
Liqaa’aat al-Baab il-Maftooh (no. 161, question no. 1).
Secondly:
It is essential to beware ofsome beliefs which many people hold, and say that in order to protect the new house or car it is essential to offer a sacrifice and sprinkle it with the blood of the slaughtered animal, or that evil spirits will not keep away from you unless you do that, otherwise the blessing will soon dissipate. hese are jaahili beliefs which do not come from someone who believes in Allaah as his Lord Who possesses all powers to bring benefit or cause harm, in Whose hand is the creation and the commandment, and knows that it is not permissible to do acts of worship unless they are done for the sake of Allaah.
The scholars of the Standing Committee wereasked about the belief held by many people, thatoffering a sacrifice on the threshold of the new house before entering it isone of the most important means of warding off the evil eye, and making the house blessed, and avoiding calamities and undesirable events.
They replied:
If this custom – i.e., offering a sacrifice on the threshold of the new house – is done in order to placate the jinn and ward off calamities and undesirable events, then it is a haraam custom, andis in fact shirk. This is what seems to be the case with offering the sacrifice before entering the house, and doing it onthe threshold in particular.
But if the intention is to honour one's new neighbours and get to know them, and to give thanks to Allaah for the blessing of a new home, and to honour one's relatives and friends on this occasion, and to showthem the house, then this is good and the one who does it is to be praised forhis action. But that is only usually done after the people have moved into the house, and not before,and the animal or animalsshould not be slaughteredon the threshold of the house or in the entryway to the house. End quote.
Fataawa al-Lajnah al-Daa’imah (1/214)
See also the answer to question no. 26952 , which quotes two fatwas from Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh al-‘Uthaymeen concerning the same topic.
And Allaah knows best.

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Is it permissible to offer a sacrifice in gratitude to Allaah for a specific blessing?

Is it permissible for a person who has bought a car or a house to offer a sacrifice in gratitude to Allaah?.
Praise be to Allaah.
Firstly:
The blessings that Allaah bestows upon people are many, and His bounty andgenerosity towards them are vast. A blessing can only be responded to by giving thanks and appreciating it. Allaah, may He be glorified and exalted, has enjoined giving thanks to Him, for He is Appreciative and loves those who give thanks.
Allaah says (interpretationof the meaning):
“So eat of the lawful and good food which Allaah has provided for you. And be grateful for the Graces of Allaah, if it is He Whom you worship”
[al-Nahl 16:144]
“seek your provision fromAllaah (Alone), and worship Him (Alone), and be grateful to Him. To Him(Alone) you will be brought back”
[al-‘Ankaboot 29:17]
Part of being grateful to Allaah is seeking to draw closer to Him by means ofdifferent kinds of acts of worship and to endear oneself to Him by means of good deeds such as prayer, zakaah, fasting and so on.
Another part of being grateful to Allaah is givingthanks to Him by means of sacrifice rituals, which means offering a sacrifice for the sake of Allaah.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in his commentary on the verse “Therefore turn in prayer to your Lord and sacrifice (to Him only)” [al-Kawthar 108:2]:
What is meant is that prayer and sacrifice are the best of the things by means of which one may draw closer to Allaah, and the usage of the word fa (translated here as “therefore”) points to the reason, i.e., doing that – prayer and sacrifice – in gratitude for that which Allaah has given him of al-Kawthar (a river in Paradise) and much goodness. So he should give thanks to the One Who has blessed him and worship Him, and the twogreatest types of worship are these two acts of worship; indeed, prayer is the ultimate act of worship. It is as if He is saying to him: We have given you al-Kawthar and a great deal of goodness, and We have blessed you with that because you have been doing these two acts of worship in gratitude for Our blessing to you; these are the reasons why We have bestowed these blessings upon you, so do these two things for Us, for prayer and sacrifice are surrounded by blessings that come before them and after them. The best financial act of worship is sacrifice and the best physical act of worship is prayer, and the benefits that a slave of Allaah may gain from prayer cannot be compared to any othertype of worship, as is known by those whose hearts are alive and those of high aspirations. Adding to it the benefits of offering sacrifice, whichis a sign of devotion to Allaah and thinking positively of Him, and having strong certainty and faith about that which is in the hand of Allaah is something wonderful, if that is accompanied by faith and sincerity. The Prophet (peace and blessings of Allaah be upon him) obeyed the command of his Lord and prayed and sacrificed a great deal to Him; he even sacrificed sixty-three camels with his own hand during the Farewell Pilgrimage, and he used to offer sacrifices on the Eids and at other times. End quote.
Majmoo’ al-Fataawa 916/532).
If Allaah bestows a great blessing upon a person – and all His blessing are great – then it is mustahabb for him to give thanks to Allaah for itby showing kindness to people, so he should offer a sacrifice and make food and invite his brothers and friends, and give charity to those who are in need.
It says in al-Mawsoo’ah al-Fiqhiyyah (26/180-181):
It is mustahabb to give thanks anew when new blessings come, by speaking words of praise. Gratitude for that may also be expressed by doing acts of worship, which includes offering a sacrifice or inviting peopleto a meal. The fuqaha’ have mentioned the kindsof meals that may be offered when blessing arerenewed, such as the wakeerah which is made for a new home, or naqee’ah which is made on the return of an absentloved one, and hidhaaq which is done when a child completes a reading of the Qur’aan./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Meaning of Allah breathed His soul into man

Assalam-o-Alaikum,
I have recently come across some people who believe that the verse in
Surah As Sajdah "Then He proportioned him and breathed into him from
His soul and made for you hearing and vision and hearts; little are
yougrateful." refers to soul which was made of Allah'snoor. Can I get
any explanation from Imam Bukhari's Kitab ul Tafseer?Plus, does it
make any sense to you that spirit (and not the body) was made of
Allah's noor and is eternal i.e the bodies will decay but the spirits
are there in Barzakh and cannot die? Any help would be appreciated.
JazakAllah!

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4a] How can he rid himself of jealousy towards his brothers?

4a]
the evil deeds
[Hood 11:114]
3- Reading the seerah (biography) of the Messenger
(peace and blessings of Allaah be upon him), seeing how hekept away
from hasad and how he loved good for others, even for his enemies.
Among the useful books on seerah is Noor al-Yaqeen fi Seerat Sayyid
al-Mursaleen.
[Translator's note: a well-known book of seerah which is available in
English is "Al-Raheeq al-Makhtoom (the Sealed Nectar) – Biography of
theNoble Prophet (peace andblessings of Allaah be upon him), by
Safi-ur-Rahmaan al-Mubarakpuri]
4- Reading the biographies and stories ofthe Sahaabah
in books such as Suwar min Hayaatal-Sahaabah by 'Abd al-Rahmaan Ra'fat
al-Basha)
5- If any such thoughts (of hasad, etc.) cross your
mind, then seek refuge with Allaah from the accursed Shaytaan, and
keep yourself busy with something that will make you forget these
insinuating whispers and thoughts.
6- If the Shaytaan manages to instil hasad in your
heart, then beware lest you say or do anything which will show that
hasad. Every person has his or her share of hasad. Shaykh al-Islam Ibn
Taymiyah said: "Nobody is free fromhasad, but the noble person hides
it whilst the base person shows it." (Amraad al-Quloob). A person will
not be brought to account for whatever crosses his mind, but he will
be brought to account for what he says and does. The Prophet (peace
and blessings of Allaah be upon him) said: "Allaah will forgive my
ummah for their mistakes, what they forget and what theyare forced to
do." (Narrated by al-Bukhaari, 2033).
7- If you feel that you are jealous of a specific
person, then buy him a gift and shake hands with him. The Prophet
(peace and blessings of Allaah be upon him) said: "Shake hands, for
this will dispel rancour, and exchange gifts and love one another, for
this will dispel hatred." (Narrated by Maalik in al-Muwatta', 1413).
Hasad is the result of hatred, whose oppositeis love, the way of which
is giving gifts and spreading (the greeting of) salaam, because the
Prophet (peace and blessings of Allaah be upon him) said: "You will
not enter Paradise until you believe, and you will not believe until
you love one another. Shall I not tell you of that which will
strengthen love between you? Spread (the greetingof) salaam amongst
yourselves." (Narrated by Muslim, 81).
Shaykh al-Islam Ibn Taymiyah said in his bookAmraad al-Quloob
(diseases of the heart):
"Whoever find in himself any hasad towards another has to try to
neutralize it by means of taqwa (piety, consciousness of Allaah) and
sabr (patience). So he should hate that (the feeling of hasad) in
himself… But the one whodoes wrong to his brotherby word or deed will
be punished for that. The onewho fears Allaah and is patient, however,
is not included among the wrongdoers, and Allaah will benefit him by
his taqwa."
And Allaah knows best.

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4] How can he rid himself of jealousy towards his brothers?

4]
to be a true beliver 1 quility is to love for your brother what u love
for yourself. Al humdurilla this is easy to do with my blood brother,
but very difficult to do this for any of my muslim brothers except a
few , the reason being is that when i see my muslim brother betterthen
me in anything i feel jealous, i thing it's pride(brother i make
duaato allah to forgive me for felling like this but when isee my
muslim brother again,this feeling comes back again)
I want to fell happy seeing my muslim brotherprosper and i want to
fell sad when he's sad.but whenever i see people praising my muslim
brother i fell jealous.
i also fell like wanting formy muslim brother janatul ferdose but
whenever my muslim brother tells me something which will benefit me
for deen, i want to practice it but saythan comes and tell me that if
i practice it then my muslim brother would get the same rewards as i
would and sohis stage will be higher then minein jannah, my nafs
sometimes fall for this trap. i would like to knowhow i can get total
cure from this problem.
Praise be to Allaah.
What every Muslim is obliged to do, as you mentioned, is to love for
his brother what he loves for himself of good things,and to hate for
his brother what he hates for himself of bad things. Thisdoes not mean
that he cannot like for himself what he likes for others. Ifhe sees
that his brother has something that he does not, and he wishes that he
had it too, this is ghibtah (envy that is free from malice); if he
wishes that the blessing would be taken away from them, this is called
hasad (destructive jealousy).
The Muslim needs to strive against his own self(jihaad al-nafs) so
that his heart will be free of jealousy towards his Muslim brothers.
If he sincerely loves his brothers, most of these problems from which
he is suffering will disappear.When the Muslim realizes how great his
virtue and status will be when he loves his brothers and loves good
things for them, and when he knows how great his reward will be if he
treats them well, this will motivate him to treat them well in all
ways, andto strive to benefit his brothers instead of being
preoccupied with jealous thoughts of what they have and he doesn't.
Shaykh Muhammad al-Duwaysh.
You have to think long and hard about the wordsof Allaah
(interpretation of the meaning):
"That is the Grace of Allaah which He bestows on whom He wills
[al-Maa'idah 5:54]
"It is We Who portion out between them their livelihood in this world,
and We raised some of them above others in ranks, so that some may
employ others in their work
[al-Zukhruf 43:32]
Hasad (destructive jealousy) causes a great deal of harm in this
worldand in the Hereafter. Al-Tirmidhi narrated from al-Zubayr ibn
al-'Awaam that the Prophet (peace and blessings of Allaah be upon him)
said:
"There has come to you the disease of the nations before you, jealousy
and hatred. This is the 'shaver' (destroyer); I do not say that it
shaves hair, but that it shaves (destroys) faith. By the One in
WhoseHand is my soul, you will not enter Paradise until you believe,
and you will not believe until you love one another. Shall I not tell
you of that which will strengthen love between you? Spread (the
greetingof) salaam amongst yourselves." (A hasan hadeeth. Jaami'
al-Tirmidhi, 2434).
Concerning the meaning of the phrase "it shaves (destroys) faith",
al-Tayyibi said: "i.e., hatred takes away faith like a razor takes
away hair." (Tuhfat al-Ahwadhi bi Sharh Jaami' al-Tirmidhi).
It seems, my brother, thatyou know the ruling and are aware of the
consequences, and that you want to rid yourself of this blameworthy
characteristic. Here are some solutions for you.
1- Make du'aa' (supplication) to Allaah and ask Him to
rid you of this problem. The Prophet(peace and blessings of Allaah be
upon him) used to say in his du'aa', "Wa'hdi qalbi wa'slul sakheemata
sadri (guide my heart and remove ill will from my breast)." Thephrase
"guide my heart" means to the straight path, and "remove ill will from
my breast" means take away all insincerity, rancour and hatred.
2- Pondering themeanings of the Qur'aan and reading it
frequently, especially the verses which speak of hasad (destructive
jealousy), because reading the Qur'aan brings one a great deal of
hasanaat (reward for good deeds). Allaah says (interpretationof the
meaning):
"Verily, the good deeds remove the evil deeds
[Hood 11:114] :->

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3a] How to protect oneself against the evil eye

3a]
are:
"A'oodhu bi kalimaat Allaah al-taammaati min sharri maa khalaq (I seek
refuge in the perfect words of Allaah from the evil of that which He
has created)."
(Narrated by Muslim, al-Dhikr wa'l-Du'aa, 4881)
It was narrated that Ibn 'Abbaas (may Allaah be pleased with them
both) said: "The Prophet (peace and blessings of Allaah be upon him)
used to seek refuge with Allaah for al-Hasan and al-Husayn. He said:
'Your father [i.e., Ibraaheem] used to seek refuge with Allaah for
Ismaa'eel and Ishaaq withthese words: A'oodhu bi kalimaat Allaah
al-taammah min kulli shaytaanin wa haammah wa min kulli 'aynin laammah
(I seek refuge inthe perfect words of Allaah, from every devil and
every poisonous reptile, and from every bad eye).'"(Narrated by
al-Bukhaari, Ahaadeeth al-Anbiyaa', 3120).
With regard to the meaning of laammah (translated here as
"bad"),al-Khattaabi said: "What ismeant here is every disease or harm
that a person may suffer such as insanity or mental disturbance."
It was narrated from Abu Sa'eed that Jibreel came to the Prophet
(peace andblessings of Allaah be upon him) and said: "O Muhammad, are
you ill?" He said, "Yes." He said, "Bismillaahi arqeeka min 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)." (Narrated by Muslim, al-Salaam, 4056)
Undoubtedly, when a person persists in reciting the adhkaar (dhikr)
for morning and evening, andthe adhkaar for going to sleep, and
others, this willhave a great effect in protecting him from the evil
eye, because it will belike a stronghold for him, by Allaah's Leave.
So everyone should strive to recite these adhkaar. One of the best
treatments is the use of ruqyah, which the Messenger of Allaah (peace
and blessings of Allaah be upon him) permitted for protection from the
evil eye and he instructed people to use it.
It was narrated that 'Aa'ishah (may Allaah be pleased with her) said:
"The Messenger of Allaah (peace and blessings of Allaah be upon him)
commanded me, or he commanded (the people) to use ruqyah to deal with
the evil eye."
(narrated by al-Bukhaari, al-Tibb, 5297)
And it was narrated that 'Aa'ishah (may Allaah be pleased with her)
said: "The man who cast the evil eye would be commanded to do wudoo',
and then the man who was affected would wash himself with (the
water)."
(Narrated by Abu Dawood, al-Tibb, 3382. Al-Albaani said, in Saheeh
Sunan Abi Dawood, its isnaad is saheeh. No. 3282)
These are some of the du'aa's and treatments which offer protection –
by Allaah's leave – from the evil eye and from destructive envy
(hasad). We ask Allaah to protect us from that. And Allaah knows best.
See Zaad al-Ma'aad by Ibn al-Qayyim, 4/162.

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3] How to protect oneself against the evil eye

3]
In the recent years I feel I have been struck with it. Allhamdullila
that allah has given me attractive features but see I don't want my
life to be in turmoil because of it. See not all people praise
Allahfor the things they admireespecially the kaafirs. Is there
anyway a young woman can protect herself from the evil eye without
veiling her face? Can wearing Quranic scripture save you from the
evil eye? And what about wearing necklaces and charms in the shape of
an eye or hands because I heard these can protect you and are they
haram? My life is so much better now than before because before I did
not practice islam although I always was a muslim, so does this mean
that because I am a better muslim the evil eye, if I was unfortunate
enough to have it hit me has disappeared from my soulor do I have to
have Quran read over me so it will leave me. How can I save and
protect myself from happening to me again?
Praise be to Allaah.
You should know that hijaab is obligatory, and no one has the right to
choose the rulings that they like and leave those for which they feel
no inclination, because Allaahsays (interpretation of themeaning):
"O you who believe! Enterperfectly in Islam (by obeying all the rules
and regulations of the Islamic religion) and follow not the footsteps
of Shaytaan (Satan). Verily, he is to youa plain enemy"[al-Baqarah
2:208]
Ibn Katheer said: "Allaah commands His believing slaves to adhere to
all the rulings and laws of Islam, to follow all the commandments and
heedall the prohibitions." (Tafseer Ibn Katheer, 1/566).
The believing women are forbidden to show any of their beauty to
non-mahrams. Allaah says(interpretation of the meaning):
"… and not to show off their adornment except only that which is
apparent (like both eyes for necessity to see the way, or outer palms
of hands or one eye or dress like veil, gloves, headcover, apron), and
to draw their veils all over Juyoobihinna (i.e. their bodies, faces,
necks and bosoms) and not to revealtheir adornment except totheir
husbands, or their fathers, or their husband'sfathers, or their sons,
or their husband's sons, or their brothers or their brother's sons, or
their sister's sons, or their (Muslim) women (i.e. theirsisters in
Islam), or the (female) slaves whom their right hands possess, or old
male servants who lack vigour, or small children who have no sense of
feminine sex. Andlet them not stamp their feet so as to reveal what
they hide of their adornment. And all of youbeg Allaah to forgive you
all, O believers, that you may be successful" [al-Noor 24:31]
Obeying Allaah's command to observe hijaab will protect you from the
evil eye by Allaah's Leave in this world, and will protect you from
the punishment of Allaah in the Hereafter.
With regard to wearing Qur'aanic verses or certainshapes, Imaam Ahmad
narrated in his Musnad from 'Uqbah ibn 'Aamir (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Whoeverwears an amulet, may Allaah not fulfil his need, and
whoever wears seashells [for protection from the evil eye] may Allaah
not protect him." According to another report, a group came to the
Messenger of Allaah (peace and blessings of Allaah be upon him) and he
accepted the bay'ah [allegiance] of nine of them, but not from one
ofthem. They said, "O Messenger of Allaah, you accepted the bay'ah of
nine and not from this one." He said, "He is wearing an amulet."
Thenhe took it in his hand and broke it, and the Prophet (peace and
blessings of Allaah be upon him) accepted his bay'ah. He said,
"Whoever wears an amulet is guilty of shirk." (From Fataawa al-'Ayn
wa'l-Hasad, p. 277)
With regard to dealing with the evil eye and hasad (destructive envy),
there is no doubt that when a person is close to Allaah, always
remembering Him (dhikr) and reading Qur'aan, he isless likely to be
affected by the evil eye and other kinds of harm from the devils of
mankind and thejinn. The Prophet (peace and blessings of Allaah be
upon him) used to seek refuge with Allaah for himself, and the
greatest means of seeking refuge that is available to the Muslim is
reading the Book of Allaah, above all the Mi'wadhatayn (the last two
Soorahs of the Qur'aan, al-Falaq and al-Naas), Soorat al-Faatihah and
Aayat al-Kursiy [al-Baqarah 2:255].
Among the saheeh du'aa'sfor refuge that have been narrated from the
Prophet (peace and blessings of Allaah be upon him) are: :->

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2b] How to deal with sihr (magic/witchcraft)

2b]
Qul A'oodhu bi Rabb il-Naas. The point is that these and similar
treatments which are used to treat this problemof sihr, may also be
used to treat the one who is prevented by magic 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
Heis control of all things andthat when He wills a thingit 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 Hedoes not will does
not happen. When both the reader and the one who isread 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 Allaah to help us all to please Him, for He
is All-Hearing and is ever Near.
Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh
al-'Allaamah 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him),
p. 70/

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