Waswaas (Satanic Whispers) About the Evil Eye

If a person admires something and mentionsAllaah, can he harm it by
the evil eye?
If someone is uncertain about that and this is causing a lot of
problems in his social life, and he is afraid to look at things and
people, knowing that hedoes not envy people (hasad) for the things
that they have, and he does not want to harm anyone, by Allaah, and he
reads Qur'aan and remembers Allaah all thetime.
I hope that you can help to relieve this distress from your Muslim
brother. May Allaah reward you with good.
Praise be to Allaah.
I ask Allaah to relieve your distress and take away your sorrow.
It should be noted that Islam does not bring anyhardship. Rather one
of the most important aims of sharee'ah (Islamic law)is to relieve
people of hardship.
Allaah says (interpretation of the meaning):
"Allaah does not want toplace you in difficulty"
[5:6]
It is not permissible for aMuslim to listen to the shaytaan and let
him fill his life with doubts, waswaas and paranoia, for if he does
that he will lose out in this world and will not gain anything in the
Hereafter. Such whispers(waswaas) are merely tricks of the accursed
Shaytaan who wants to cause grief for those who believe. And Allaah is
the best of protectors and the most merciful of those who show mercy.
What you must do is put a stop to all these whispers, and not pay any
attention to bad thoughts. It is sufficient for you to say the dhikr
(words of remembrance)that is prescribed in sharee'ah when you see
something good, and Allaah will protect it against the evil eye and
destructive envy (hasad).Remembrance of Allaah (dhikr) and the evil
eye or envy cannot coexist.
It was narrated from AbuUmaamah ibn Sahl ibn Haneef that the Prophet
(peace and blessings of Allaah be upon him) said: "Why don't you
invoke blessings, for the evil eye is real."
Narrated by Maalik in al-Muwatta'; classed as saheeh (authentic) by
al-Albaani in al-Silsilah al-Saheehah.
Al-Zarqaani said in Sharhal-Muwatta' (4/320): i.e., why don't you say,
Baarak Allaahu feek (May Allaah bless you), and that would cancel out
what is feared of theevil eye and take away its effects. End quote.
It was narrated from 'Abd-Allaah ibn 'Aamir ibn Rabee'ah from his
father (may Allaah be pleased with him) that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "If one of you sees
in himself or his brother something that he likes, let him pray for
blessings, for the evil eyeis real."
Narrated by al-Haakim inal-Mustadrak. He said: This is a hadeeth whose
isnaad (chain of narrators) is saheeh, although they (al-Bukhaari and
Muslim)did not narrate it with any mention of invokingblessing. And
al-Dhahabi agreed with him. It was classed as saheeh by al-Albaani in
Saheeh al-Jaami.
It says in al-Mawsoo'ah al-Fiqhiyyah (13/31).
This indicates that the evil eye cannot cause any harm if the one
whomay harm with the evil eye invokes blessings. What is prescribed
for everyone who admires something is to invoke blessings, for if he
prays for blessings, the harm must inevitably be diverted. Invoking
blessings means to say: Tabaarak Allaah ahsan al-khaaliqeen,
Allaahummah baarik fihi(Blessed be Allaah the best of creators, O
Allaah bless it).
Al-Nawawi said: It is mustahabb (desirable) for the one who may harm
with the evil eye topray the blessing for the one who may be harmedand
say Allaahumma baarik wa laa tadurrahu (O Allaah bless and do not harm
him) and Ma sha Allaah laa quwwata illa Billaah (As Allaah wills,
there is no power except with Allaah). End quote.
Al-Haafiz Ibn Hajar said in Fath al-Baari (10/205):
The one who admires something should hasten to pray that the thing he
admires be blessed, and that will be a ruqyah (incantation) on his
part. End quote.
In Fataawa al-Lajnah al-Daa'imah (1/547) it says:
The remedy for the one who may cause harm with the evil eye when he
sees something he admires is to remember Allaah and invoke blessing.
End quote.
Shaykh al-Fawzan said inal-Muntaqa (1/question no. 87):
If the one who may cause harm with the evil eye fears that he may harm
the thing he is looking at, then he should say: Allaahumma baarik
'alayhi (O Allaah, bless it). Similarly it is mustahabb for him to
say: Ma sha Allaah laa quwwata illa Billaah (As Allaah wills, there is
no power except with Allaah), because it was narrated from Hishaam ibn
'Urwah from his father that when he sawa thing that he liked or he
entered one of his gardens, he would say: Ma sha Allaah laa quwwata
illa Billaah (As Allaah wills, there is no power except with Allaah).
If the one who may cause harm with the evil eye always says this
dhikr, then he will ward off its harm, in sha Allaah.
It says in Fataawa al-Shaykh 'Abd al-Kareem al-Khudayr (5):
The Muslim should not let doubts, illusions, suspicion and excessive
fear of the evil eye overwhelm him so much that he becomes afflicted
with psychological illness and the like. He should think positively of
Allaah, may He be glorified and exalted, and understand that whatever
befalls him only happens by thewill of Allaah, may He be blessed and
exalted. So let him turn to Allaah, because He alone is able to ward
off harm and relieve distress. End quote.
If you see something that you like, then pray to Allaah for blessing,
and do not pay attentionto anything else. Allaah will protect it
because ofyour du'aa' (supplication), and will ward off all harm from
it. Do not let yourself keep on fearing it, for Allaah does not want
that for His slaves. Also keep striving to make yourself see the will
of Allaah in all things, for He has great wisdom in what He gives and
withholds, lowers and raises, and there is none to put back His
Judgement (cf. 13:41) and none can change HisWords (cf. 6:115).
Always remember – O slave of Allaah – that thisworld and everything in
it is too insignificant for people to envy one another and transgress
against one another for its sake, as al-Mutanabbi said:
What hearts desire is tooinsignificant for people to transgress
against one another or destroy one another in pursuit of it.
This is also indicated in the words of the Prophet (peace and
blessings of Allaah be upon him): "Why would one of you kill his
brother?" Narrated by Imam Maalik and Ahmad and others.
And Allaah knows best.

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And Allah Knows the Best!

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Published by :->
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Islamic unity and Muslim intellectuals

Promoting unity of the great Islamic Ummah has been a major axis in
the thoughts of many leading Muslim intellectuals worldwide. Here are
some quotes on unity from these great personalities .
Martyr Morteza Motahari:
Obviously, by Islamic unity open-minded Muslim scholars do not mean
that Islamic schoolsof thought must be limited to one nor do they mean
that the common points among different Islamic schools of thought must
be accepted and the differences must be rejected for this is neither
rational nor is it practical.
Allamah Amini:
Different Islamic schools of thought differ in their ideas and
beliefs. Nevertheless, the bond ofbrotherhood to which the holy Koran
has clearlyreferred to by the verse"Verily, the believers are
brothers" will never be torn even though scientific debates and
religious argumentation reach their peak. This was the method of our
predecessors including the companions of the prophet and his
followers.
In spite of all our differences concerning the principles of Islam as
well as the secondary rules of this religion, as Muslims authors and
writers in the different corners of the world, we have one thing in
common, which is faith in God and the prophet of Islam (p.b.u.h.).
In our bodies one soul and sentiment governs and that is the soul of
Islam and sincerity.
Martyr Ayatollah Baqir Sadr
"I have dedicated all my life to creating brotherhood between Shia and
Sunnah and have supported and defended any step or message aimed at
uniting them. I am the brother and son of the followers of Sunnah as
much as I am the brother and son of the followers of Shia."
The first practical steps toward creating unity among Shia and Sunnah
were taken by Imam Moussa Sadr in Lebanon when forty years ago, he
wrote a letter to Sheikh Hassan Khaled-the Sunnah
Mufti of Lebanon- suggesting certain practical steps toward unity.
In that letter, Imam Moussa Sadr talked aboutunity concerning the
rules and principles of Shia and Sunnah as well as celebrating Islamic
feasts on the same day byall Muslims.
" By relying on modern scientific methods in sighting the moon
crescent, and therefore determining the day of the feast through
scientific preciseness, all Muslims will be able to celebrate the
feast on thesame day. Moreover, we can consider a form of call to
prayer, Which is accepted by all."
One year after this letter, in the annual 'Assembly of Islamic
Research" in Cairo, Imam Moussa Sadr offered a compiled plan
concerning this issue to the assembly which led to his permanent
membership. In the sameyear and in an interview with the Egyptian
magazine "Al-Mossawar' he said, "The issue of unity among different
Islamic schools of thought is only possible after achieving unity in
religious jurisprudence and will not be reached through mere
discussionsand superficial negotiations among the leaders of different
Islamic schools of thought.'
The joint participation ofImam Moussa Sadr and the Sunni mufti of
Lebanon in different ceremonies, especially, inthe memorial ceremony
of Ayatollah Hakim, which was held at the 'Shia Higher Council',
giving the sermon for theSunnah congregational prayer at Al-Azhar and
praying with them, are among the practical measures taken by this Shia
leader aimed at creating unity among Muslims. Measures at this level
and in this form were never taken after Imam Moussa Sadr.
Sadr believed that reaching unity depends on the foresight and effort
of all intellectuals in the Islamic world, and in his letter to Sheikh
Hassan Khaled he wrote,"Reaching unity requires precise studies and
investigation, determining and appointing responsibilities and
coordinating the efforts among all Arabs and Muslims. It also requires
the mobilizing of all Arabic countries and those who are conscientious
and have agood will worldwide. Moreover, carrying out these duties
means that we must donate all we can."
It is up to us to investigate the plans andmethods of reaching unity
together and in groups. Like this unity will be realized and
coordination of activitiesaimed at reaching unity and the depth and
speed of these activities will be facilitated.
Based on this belief the social and charitable activities of Imam MoussaSadr
Moussa Sadr as the Shia leader of Lebanon were not limited to Shias
and included all Lebanese. If some consider unity to be an ideal, Imam
MoussaSadr believed that it is vital for Islam. He said,"Unity and
unifying the forces and being efficient in this are not only among the
most honorable aims of Islam and the will of our great prophet but
also it is something that our existence and entity, honor as well as
the entity and existence of our next generations depends on.
Yes, unity is a vital issue and this concept should not remain as a
slogan orwritten speech. Rather it must be followed and this is not
possible unless by round-the-clock effortrising from the inside. Then
we shall have unity that sets as an example for others to follow.
Imam Moussa Sadr believed unity to be an essential part of the lives
of Muslims and said."Unity among Muslims is not just something
recommended by the prophet of Islam (P.B.U.H.) but it is an essential
part of life and the human mind also recommends it. Our existence and
survival depends on unity. By unity among Muslims I mean unity in the
real sense that is unity in all our thoughts, deeds, efforts and
plans.
Allameh Sayyed Mohammad Hossein Tabatabei:
The Shias of early Islam never ignored the ideas of the majority and
cooperated with all Muslims for the progress of general Islamic
issues.
Currently, it is a must for all Muslims to maintain their togetherness
concerning the principlesof the holy religion of Islam and learn from
all the pressure and distress caused by the enemies during the years
and to set aside the existing disunion and unite.
Sayyed Qotb:
Based on the holy Koran, Muslims should first carryout the most
essential and urgent action, whichis creating union among themselves.
The holy Koran has referred to unity by the word 'Etesam' .The
importance of unity is because for an action to be successful and
useful and have a positive result, it must be done based on union so
that different methods of carrying out that particular action do not
eliminated the positive effects.
Sheikh Mohammad Hossein Kashef Al-Ghata:
Islam is based on two pillars that is the pillar of 'there is no God
but Allah', and on unity.
Sheikh Mohammad Ghazali:
Islam invites people to set aside disunion and to be united. God
Almighty has referred to unity in the holy Koran when he advises
people to avoid disunion. Unfortunately, though, we are facing such
disunion. We fight against each other underthe pretext of religion and
follow different paths and show extreme bigotry and hostility towards
out other brothers."
Sayyed Abdulhossein Sharaf-el-Din:
'At the very beginning, politics created disunion among Shia and
Sunnah and now politics must bring them together.'
Sheikh Mohammad Shaltut, who agreed withAyatollah Boroujerdi in
applying the process of proximity and taking it forth in the direction
of eliminating all bigotry says," Islam does not force any of its
followers to follow a particular school of thought. The Jafari school
of thought known as the Islamic school of thought based on 12 Imams is
a school of thought the following of which is like followingthe Sunnah
Islamic school of thought. Therefore, it is importantthat Muslims
understand this fact and avoid unfairbigotry toward a particular
school of thought .for God's religion is not limited to a particular
school of thought .
Sheikh Mohammad Abdo the student of Sayyed Jamal-el-Din Asadabadi
believes that disunion is the conspiracy of the enemies
and says, 'Disunion among the followers of different Islamic schools
of thought is a conspiracy by the enemies . The enemies have tried
hard to weaken the different Islamic schools of thought by creating
disunion among the followers of the differentIslamic schools of
thought and to make them hate each other as well as to keep them away
from the true Islamic orders and to create suspicion among them and
decrease the relationship between Muslims and true Islam.'
Sheikh Mohammad Abdo:Union is the fruit of a tree which has different
barks, branches and leaves, and the root of which is the ideal Islamic
moral, and it is a must forthe Muslims to learn the real Islamic moral
teachings and to be able to benefit from its fruit.'
Sheikh Mohammad Shaltut:
The first Islamic leaders differed as far as science was concerned;
however,they respected each other. They used to travelto visit each
other and to learn from each other.
Ahmad Kashef-el-Gheta:
We must know that by proximity among different Islamic schools of
thought we do not mean to eliminate the differences among them. The
important aim is thatthese differences and disagreements do not lead
to hostility instead of leading to proximity and brotherhood.
Imam Khomieni, the great leader of the Islamic Revolution (May he rest
in peace):
'Disunion is from the Satan and unity is from God."
Martyr Ayatollah Sayyed Mohammad Taqi Hakim:
The lies and false propaganda by oppressive and tyrannical governments
are the main reason for disunion among Shia andSunnah.
Mohammad Rashid Reza"
One of the biggest problems of different Islamic schools of thought is
accusing each other of iniquity although they all aim to reach the
truth, each of them is a mojtahed, and even if a mojtahed makes a
mistake , he is forgiven.
Martyr Morteza Motahari:
Those who are against unity among Muslims refer to it, as unity among
different Islamic schools of thought to show that Islamic unity isan
irrational and impractical concept. However, great Islamic scholars do
not intend to change all Islamic schoolsof thought to either Shia or
Sunnah, but merely aim to unite Muslims.
Sayyed Ahmad Khomieni:
For years Muslim societieshave been considering Islamic unity and
unity among different Islamic countries, but a positive and
determining measure has not been taken. When the spirit of monotheism
and values which are essential in attracting people to unity do not
exist or do not rule a society, such efforts will not be useful.
Allahameh Sharaf-el-Din:
Whenever Muslims get to understand each other, there will be unity and
intimacy among them.
Allameh Mohammad Taqi Ghomi, among the pioneers of creating Islamic unity:
Eliminating disagreements among Muslims and creating unity among them
meansrenewing the grandeur of Islam. Disagreements on anything other
than the principles of religion will not harm faith and will not take
any one out of the realm of Islam.
Imam Moussa Sadr:
The basic reason for the detachment of different Islamic schools of
thought is lack of awareness of each other or knowing each other.
Ayatollah Sayyed Ali Khamenei:
If Muslims do not breach unity among them, unity between the West and
the East against them willfail.
Allamah Mohammed Mohammed Madani:
Before starting research, researchers must set aside the concept of
different sects and Islamic schools of thought so that they can judge
the opinions and views of different schoolsof thought without bigotry
and to choose the best of them based on reason.

Five Pillars of Islam

Acting correctly and sincerely on the five pillars transforms a
Muslim's life into one that is in harmony with nature and thus in
conformity with the will of the Creator.It inspires one to work
towards theestablishment of justice, equality and righteousness in
society, and the eradication of injustice, falsehood and evil.
1. TESTIMONY (Shahadah) , the first of the five basic foundations, is
the declaration,knowingly and voluntarily, of: La ilaha illal lahu
Muhammadur rasulul lah. "There is no god except Allah, Muhammadis the
Messenger of Allah".This declaration is the basis of all actions in
Islam, and the other basic duties follow this affirmation.
2. COMPULSORY PRAYER (Salah) is offered five times a day. It is a
practical demonstration of faith, and keeps a believer in touch with
their Creator.The Salah develops in a believer the qualities of
self-discipline, steadfastness and obedience to the Truth, leading one
to be patient, honest and truthful in the affairs of their life.
3. CHARITY (Zakah) is a compulsory payment from a Muslim's annual
savings. It can only be spent on helping the poor, the needy, and
theoppressed, and for the general upliftment of society. Zakah is one
of the fundamental principles of Islamic economy, which ensuresan
equitable society where everyone has a right to contribute and share.
4. FASTING (Sawm) is the annual obligatory fasting during each day of
the month of Ramadan - the ninth month of the Islamic calendar. One
must refrain from eating, drinking, smoking, and sex, from dawn to
sunset. Sawm develops abeliever's moral and spiritual standard and
keeps them away from selfishness, greed, extravagance and other vices.
Sawm is an annualtraining program that increases a Muslim's
determination to fulfill their obligation to the Almighty Lord.
5. PILGRIMAGE (Hajj) is an annual event, obligatoryon those Muslims
who can afford to undertake it, at least once in their lifetime. It is
a pilgrimage (journey) to the "House of Allah" (Al-Ka'bah) in Mecca,
Saudi Arabia, in the twelfth month of the Islamic calendar. Hajj
symbolizes the unity of humankind; Muslims from every race and
nationality assemble together in equality and fraternity to worship
their Lord.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Fasting ‘Ashoora’ for one who still owes days from Ramadaan

I still have days to make up for Ramadaan and I want to fast
'Ashoora'. Is it permissible for me to fast 'Ashoora before I have
made up the fasts I owe? Can I fast 'Ashoora'and the eleventh of
Muharram with the intention of making up the Ramadaan fasts, and will
I get the reward for fasting 'Ashoora'?.
Praise be to Allaah.
Firstly:
You should not observe voluntary fasts when you still owe one or more
days from Ramadaan, rather you should start with the fasts that you
owe from Ramadaan, and then observe voluntary fasts.
Secondly:
If you fast the tenth and eleventh of Muharram with the intention of
making up days that youowe from Ramadaan, that is permissible and will
make up for two of the days that you owe. The Prophet (peace and
blessings of Allaah be upon him) said, "Actions are judged but by
intentions, and every person will have but thatwhich he intended."
Fataawa al-Lajnah al-Daa'imah, 11/401
We hope that you will have the reward for making up the missed fast
and the reward for fasting that day.