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Thursday, January 16, 2014

Dought & clear, - Suspicious of Intentions of person Who Gave Him Food.

:-> My question is the following: If you are presented with food or drink by somebody whom from experience or objective judgment you suspect is more likely to inflict you harm (such as sihr/blackmagic or physical harm), what should you do? Is rejecting the food or drink a sign of lack of true faith or Yaqiin in Allah or what is it? What is the limit of Yaqinn (if there is any)? How is this question related to the Prophet being poisoned by a Jewish woman and he did not stop eating the piece of meat even after realizing it contained poison' (if am correct). I look forth to a comprehensive answer. Praise be to Allaah. Firstly: The basic principle is that the Muslim is to be thought of in the best terms and one should regard him in the most positive light in everything that he says and does, and not think negatively of him or suspect him, because suspicion is the falsest of speech. This applies unless he actually does something that is contrary to that. The Muslim is the brother of his fellow Muslim; he should love for him what he loves for himself of good, and hate for him what he hates for himself of bad. If a Muslim offers you food or drink, the basic principle is that you should think positively of him unless you clearly see something to the contrary. No attention should be paid to waswaas (devilish whispers or notions that the Shaytaan may put in one’s mind) or doubts that are not based on sound proof. Al-Bukhaari (5144) and Muslim (2563, 4917) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Beware of suspicion, for suspicion is the falsest of speech. Do not seek out one another’s faults; do not spy on one another; do not compete with one another; do not envy one another; do not hate one another; do not turn away from one another. Be, O slaves of Allah, brothers.” In‘Awn al-Ma‘bood(9/2195-2196) it says: “Beware of suspicion” means: beware of following suspicion or beware of negative thinking, for suspicion is an accusation that comes to mind without any evidence. End quote. Al-Bayhaqi narrated inash-Shu‘ab(8344) that Ja‘far ibn Muhammad said: If you hear something about your brother that you dislike, then look for excuses for him, from one to seventy excuses; if you find an excuse for him (all well and good), otherwise say: Perhaps he has an excuse that I do not know of. Al-‘Allaamah Ibn Baaz (may Allah have mercy on him) said: What is prescribed for the believer is to respect his brother if he offers an excuse to him, to accept his apology if possible, and to think positively of him as much as possible, striving to keep hearts free of resentment and aiming to bring about unity and co-operation in doing good. It was narrated from ‘Umar (may Allah be pleased with him) that he said: Do not think badly of any word uttered by your brother when you can find a good interpretation for it. End quote fromMajmoo‘ Fataawa Ibn Baaz, 26/365 So eat and drink from what your brother offers you, and do not pay any attention to waswaas and suspicion; do not think badly of him unless you see clear proof to the contrary or you think it most likely that that is the case, on the basis of corroborating evidence that you say you have, if there is a reason to be cautious. As for mere waswaas and suspicion, there is no doubt that this is due to lack of certain faith and following the troubles that the Shaytaan tries to stir up among the believers. Secondly: Certainty (yaqeen) in general means basing one’s view on clear evidence with regard to whatever man may be faced with of academic or practical issues, and casting aside doubts and speculation. Hence the fuqaha’ (jurists) said the famous words: “Certainty cannot be dispelled by doubt.” It says inal-Mawsoo‘ah al-Fiqhiyyah(45/287): Yaqeen (certainty) from a linguistic point of view means having knowledge, dispelling doubt, understanding a matter as it is; it is the opposite of doubt. One will attain certainty about a thing when it is proven and becomes clear. Yaqeen (certainty) according to the scholars means reassurance in the heart that something did or did not happen. Thirdly: With regard to the report of the poisoned sheep, there is no proof that the Prophet (blessings and peace of Allah be upon him) carried on eating from it after he realised that it was poisoned. The reports narrated from him indicate the contrary. Abu Dawood (4512) narrated that Abu Salamah said: The Messenger of Allah (blessings and peace of Allah be upon him) used to accept gifts but he did not eat (that which was given in) charity. And he added: A Jewish woman in Khaybar gave him a roasted sheep that she had poisoned, and the Messenger of Allaah (blessings and peace of Allah be upon him) ate from it as did the people. He said: “Lift up your hands (i.e., stop eating), for it has told me that it is poisoned.” Classed as saheeh (authentic) by al-Albaani. See also al-Bukhaari, 3169 and Muslim, 2190 Ar-Daarimi (8) narrated: A Jewish woman from Khaybar gave him a roasted sheep and he ate from it, as did Bishr ibn al-Bara’, then the Prophet (blessings and peace of Allah be upon him) stopped eating, then he said: “It has told me that it is poisoned.” According to al-Bazzaar (6675) he said: “One of its legs has told me that it is poisoned.” So the Messenger of Allah (blessings and peace of Allah be upon him) stopped eating, as did those who were with him. According to Ibn Ishaaq: When she placed it in front of him, he picked up the foreleg and took a bite from it, but he could not swallow it. Al-Bidaayah wa’n-Nihaayah, 4/240; see also:Dalaa’il an-Nubuwwah, 4/353 And Allah knows best.










- PUBLISHERNajimudeeN M

Dought & clear, - Disturbed by Waswaas (Whispers From the Shaytaan) and Evil Thoughts.

:-> When I do Salah (formal prayers) or intend to do good deeds I often get very evil thoughts in my mind. When I concentrate in Salah, and try to focus on the meaning of the words, evil thoughts enter my mind, which make evil suggestions about everything including Allah. I feel very frustrated and angry about this. I know that none forgives sins except Allah alone, but because of my thoughts I feel that there is nothing worse than to have evil thoughts about Allah. After Salah I ask Allah's forgiveness, but feel very bad because I want to stop these evil thoughts, but I can't stop them. These thoughts spoil my enjoyment of Salah, and also make me feel as though I am doomed. Please advise me. Praise be to Allaah. Evil whispers during prayer and at other times come from the Shaytaan, who is keen to misguide the Muslim and deprive him of good and keep it far away from him. One of the Sahaabah complained to the Messenger of Allaah(peace and blessings of Allaah be upon him) about waswaas during prayer, and he said: “The Shaytaan comes between me and my prayers and my recitation, confusing me therein.” The Messenger of Allaah(peace and blessings of Allaah be upon him) said: “That is a devil called Khanzab. If he affects you seek refuge in Allah from him and spit drily to your left three times.” He [the Sahaabi] said, I did that and Allaah took him away from me. (Narrated by Muslim, 2203) Proper focus (khushoo’) is the essence of prayer. Prayer without proper focus is like a body without a soul. The following are two of the things that help one to develop the proper focus: 1 – Striving to think about what you are saying and doing, pondering the meanings of the Qur’aan, dhikr (words of remembrance) and du’aa’s (supplications) that you are reciting; bearing in mind that you are conversing with Allaah as if you can see Him. For when the worshipper stands to pray, he is speaking to his Lord, and ihsaan means worshipping Allaah as if you are seeing Him, and knowing that even though you cannot see Him, He sees you. Every time a person experiences the sweetness of prayer, he will be more inclined to do it. This depends of the strength of one's faith – and there are many means of strengthening one’s faith. Hence the Prophet(peace and blessings of Allaah be upon him) said, “Of the things of your world, women and perfume have been made dear to me, and my joy is in prayer.” According to another hadeeth he said, “Let us relax, O Bilal, with prayer,” and he did not say, Give us a break from it. 2 – Striving to ward off the things that may distract you during prayer, namely thinking about things that are irrelevant or distracting. Waswaas affects each person differently, because waswaas has to do with a person’s level of doubts and desires and the degree to which a person is attached to other things or is fearing other things. (FromMajmoo’ Fataawa Shaykh al-Islam Ibn Taymiyah, 22/605) With regard to what you say about the waswaas reaching such a great level that you have begun to experience waswaas that makes you think about Allaah in ways that are not appropriate, these are evil whispers from the Shaytaan. Allaah says (interpretation of the meaning): “And if an evil whisper from Shaytaan (Satan) tries to turn you away (O Muhammad) (from doing good), then seek refuge in Allaah. Verily, He is the All‑Hearer, the All‑Knower” [Fussilat 41:36] Some of the Sahaabah complained about the waswaas that was bothering them. Some of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) came to the Prophet (peace and blessings of Allaah be upon him) and said to him, ‘We find in ourselves thoughts that are too terrible to speak of.’ He said, ‘Are you really having such thoughts?’ They said, ‘Yes.’ He said, ‘That is a clear sign of faith.’” (Narrated by Muslim). (Narrated by Muslim, 132 from the hadeeth of Abu Hurayrah). Al-Nawawi said in his commentary on this hadeeth (narration): “The Prophet’s words, ‘That is a clear sign of faith’ means, the fact that think of this waswaas as something terrible is a clear sign of faith, for if you dare not utter it and you are so afraid of it and of speaking of it, let alone believing it, this is the sign of one who has achieved perfect faith and who is free of doubt.” And it was said that what it means is that the Shaytaan only whispers to those whom he despairs of tempting, because he is unable to tempt them. As for the kaafir (non-Muslim), he can approach him in any manner he wants and is not restricted to waswaas, rather he can play with him however he wants. Based on this, what the hadeeth means is that the cause of waswaas is pure faith, or that waswaas is a sign of pure faith. See also question no. 12315 The fact that you hate that and your heart recoils from it is a clear sign of faith. Waswaas happens to everyone who turns to Allaah by reciting dhikr etc. It is inevitable, but you have to be steadfast and patient, and persevere with your dhikr and prayer, and not give up, because in this way you will ward off the plot of the Shaytaan.“Ever feeble indeed is the plot of Shaytaan” [al-Nisa’ 4:76 – interpretation of the meaning]. Every time a person wants to turn to Allaah, waswaas brings other matters to mind. The Shaytaan is like a bandit: every time a person wants to move towards Allaah, he wants to block the way. Hence when it was said to one of the salaf that the Jews and Christians say, “We do not experience waswaas,” he said, “They are speaking the truth, for what would the Shaytaan do with a house in ruins?” (FromFataawa Shaykh al-Islam Ibn Taymiyah, 22/608). The remedy: 1 – If you feel that you are being affected by this waswaas, say, “Aamantu Billaahi wa Rasoolihi(I believe in Allaah and His Messenger).” It was narrated from ‘Aa’ishah that the Messenger of Allaah(peace and blessings of Allaah be upon him) said: “The Shaytaan comes to one of you and says, ‘Who created you?’ And he says ‘Allaah.’ Then the Shaytaan says, ‘Who created Allaah?’ If that happens to any one of you, let him say,Aamantu Billaahi wa Rusulihi(I believe in Allaah and His Messenger). Then that will go away from him.” (Narrated by Ahmad, 25671; classed as hasan (sound)by al-Albaani inal-Saheehah, 116). 2 – Try to stop thinking about that as much as possible, and keep busy with things that will distract you from it. Finally we advise you to keep on turning to Allaah in all situations, and to ask Him for help, and to beseech Him, and to ask Him to make you steadfast until death, and to cause you to die doing righteous deeds… And Allaah knows best.










- PUBLISHERNajimudeeN M

Dought & clear, - Is the supplication, “O Allah, show us a bad day for them” regarded as reviling or inveighing against time?.

:-> Is the supplication, “O Allah, show us a bad day for them” regarded as reviling or inveighing against time?. Praise be to Allaah. Firstly: This supplication is not narrated in any report and we did not find it in any of the books of Sunnah. Secondly: There is nothing wrong with using these words in supplication and it is not regarded as inveighing against time. What is meant is describing the day as very difficult and stressful. This is like the words of Loot (peace be upon him):“This is a distressful day” [Hood 11:77]. It is also like the words of Allah, may He be glorified and exalted (interpretation of the meaning): “Verily, We sent against them a furious wind of harsh voice on a day of evil omen and continuous calamity” [al-Qamar 54:19] “So We sent upon them a furious wind in days of evil omen (for them)…” [Fussilat 41:16] and there are other similar verses which describe or speak of hardship and distress but are not intended to inveigh against the day or criticise it. There is a difference between merely telling and intending to criticise, revile and undermine. Moreover, describing the day as “bad” does not mean that it is bad for everyone; rather what is meant is that it is only bad for them because of what they go through – by the decree or the power of Allah – of punishment and vengeance. Ibn al-Qayyim (may Allah have mercy on him) said: No doubt the days on which Allah sent His punishment against His enemies and the enemies of His Messengers were days of evil omen for them, because the evil omen befell them, even though these were the days that were good for His believing close friends. So they were days of bad fortune for the disbelievers and days of good fortune for the believers. This is like the Day of Resurrection; it will be hard for the disbelievers and a day of evil omen for them, but it will be easy for the believers and a day of joy for them. Mujaahid said: “Days of evil omen” mean bad fortune… With regard to good and bad fortune, good fortune is connected to good deeds that are pleasing to the Lord, and bad fortune is connected to deeds that go against what the Messengers brought. One day may be a day of good fortune for some people and a day of bad fortune for others, as the day of Badr was a day of good fortune for the believers and a day of bad fortune for the disbelievers. End quote.Miftaah Dar al-Sa‘aadah, 2/194 Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Inveighing against time is of three types: 1. Where it is just a statement without expressing discontent. This is permissible. For example one might say, “The heat (or cold) today is unbearable” and the like. That is because actions are judged by intentions and such words are merely a statement. Another example is the words of Loot (peace be upon him):“This is a distressful day” [Hood 11:77]. 2. Inveighing against time as if it is the cause, such as believing when inveighing against time that time is what changes things or decides what is good and bad. This is major shirk because it is a belief that there is another creator with Allah, because this is attributing events to something other than Allah. Everyone who believes that there is another creator with Allah is a disbeliever, just as the one who believes that there is another god with Allah who is deserving of worship is a disbeliever. 3. Inveighing against time not because of any belief that it is the cause; rather he believes that Allah is the cause, but he inveighs against time because it is within the framework of time that these disliked things take place. This is haraam, even though it does not go as far as shirk, and it is foolish thinking and misguidance in religious terms, because in fact his inveighing against time reflects on Allah, may He be glorified. That is because Allah, may He be exalted, is the One Who is in control of time and Who decides what happens in it of good or bad. So time is not the cause and this inveighing against it does not constitute kufr, because he is not inveighing against Allah, may He be exalted, directly. End quote fromMajmoo‘ Fataawa al-Shaykh Ibn ‘Uthaymeen, 10/823 And Allah knows best.










- PUBLISHERNajimudeeN M