Protection in Islam

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I take refuge with the generous face of Allah; and with His words,
which no pious or impious can pass; from the evil of what descendsfrom
the heaven and ascends to it; from the evil of what enters into the
earth and what comes out of it; from the evil of the troubles of
thenight and the day, and from the evil of the knockers at the night
andday, except the knocker who brings good.
(The Prophet's Prayer in Biharul-Anwar - Volume 91, Page 215)
Allamah Huwaizi (AR) quotes a tradition by Ali bin Ibrahim in Kafi
with the ultimate narrator being Imam Ja'far Sadiq (AS) who said:
A man complained that the people of the soil indulge in frivolities
withhis relatives, so he asked, what is the height of your roof? He
said, ten lengths. Then he said, Its height should be 8 lengths. Now,
between 8 and 10 lengths write AyatKursi, and as you know inany house
where the height is more than 8 lengths the Jinns come tolive there.
Ali bin Ibrahim has quoted his father who has quoted Abu Abdullah to say:
If the height of the roof of the house is eight lengths, then it is a
place worth living in. However,if it is more than eight lengths then
write Ayat Kursi in the space above.
Besides the Verse of The Throne, it is a common practice for all
Muslims tokeep amulets under the pillows of their children, or recite
the four QULS (Chapters al- Ikhlas, al-Kafirun, al-Naas, and al-Falaq
from Qur'an) for protection. Muslims also keep protective amulets
(amulet of Umm al-Subyan , being one of them) under the pillow of
their newborn child toavoid Shaytan from harming the baby. We have
also noted in previous sections that these Qur'anic verses are living,
conscious and aware of the surroundings and can affect a person at the
energy and physiological level.
And We sent down the Qur'an, which is a healing and mercy unto the believers.
(al-Qur'an - Chapter 17, Verse 82)
Apparently, the reason for this is to keep these infants safe from the
evil eye and detrimental info-energy emancipatedfrom the evil spirits
and from different people they encounter each day.It is a fact that
there are people who can affect their victims by merely looking or
thinking about them, and without any physical contact, because of
their high level of ill nature and unstable energy fields they carry
(Weston, 1998). Shamanic healers firmly believe in such kinds of evil
eye and always try to get rid of the source of energy thatis blocking
ones energy centers.
The evil eye is a fact and one can compare it to thelethal energy
released by some snakes when they look at their prey and thevictim
instantly freezes and sometimes immediately dies of a heart attack.
(al-Akili, 1993)
As Allah (SWT) says in Qur'an:
The unbelievers would almost trip you up with their eyes when they
hear the message.
(al-Qur'an - Chapter 68, Verse 51)
Say, I seek refuge in the Lord of the dawn from the evil of His
creation; from any evil darkness may conceal; from the evil of those
who practice secret arts; and from the evil of an envious one when he
exhibits envy.
(al-Qur'an - Chapter 113)
As we have observed, corrupt and tainted information within the energy
and lowcharge energy has the ability to weaken any vulnerable person's
energy system thereby causing malfunction in the fields, blockage, and
even illness. This is the reason why the Prophet (S) always advised
his followers to keep themselves safe from the evil eye by reciting
invocations, chapters from Qur'an, performing ablutions and even
keeping amulets (with Qur'anic verses) around one's arm/ shoulder.
These kinds of text and recitations do increase the rate of vibration
in ones energy fields keeping them protected from low vibrations and
unfavorable energy, as well as adulterated info-energy.
Apparently, al-Majlisi (1627) reports that Allah presented to the
Prophet (S) a shirt when he was born (physical birth), andwas informed
that that shirt was going to be his protection from the calamities of
the world.
When angry or upset, or even when an evil eye inflicts a person, the
recommendation is to perform ablution. This act of applying water on
oneself has also been recommended by Weston(1998) and will not only
mean ceremonial cleanliness for the individual, but also a cure
because the water will balance and ground the faults (energy blockage
resulting in restricted flow). The act will also introduce and replace
most of the existing info-energy withthe pure and unadulterated
infoenergy of water. Thisis evidence in itself that the Prophet (S)
himself believed in energy and its interactions, and he has taught us
ways to avoid its adulteration.
When a person is involved in a fight or intense argument, the Prophet
(S) has further specifically recommended one of thepersons to perform
ablution, bathing and spraying the other individual with the waterfrom
the ablution. This way, both individuals willhave balanced their
info-energy system with a pure and untainted one, and increasing their
energy's flow and rate of vibration. In brief, anger,an emotion that
introduces lower vibrations of energy and unfavorable info-energy will
be replaced with higher vibrations of the same.
The significance of treating oneself from skin disorders, health
challenges, and even a poisonous bite with invocations, and reciting
chapters from Qur'an (in particular, the two guardian chapters -
al-Maudhatayn), take an entire new meaning. These acts are as
effective methods suggested and practiced by the Prophet (S) centuries
ago. Even Muslim mothers place their hands on the site of pain the
child is experiencing, recite a few couplets or some verses from
Qur'an, and permit the favorable energy alterations in thatchild,
reducing or even eliminating the discomfort.
Shaykh al-Mufid writes inal-Amali, Abul Qasim Ja'far, son of Muhammad
(AR), reported to me fromhis father, from Sa'd, son of Abdillah, from
Ahmad, son of Muhammad, son ofIsa, from al-Husain, son ofSaeed, from
Muhammad, son of Abi Umayr, from Muhammad al-Ja'fi, from his father
who said, I always complained aboutmy eyes. Once I complained about it
to Abu Abdillah (AS), he said, May I teach you a prayer,beneficial for
your life here and hereafter? And, which treats the pain in your eye?
I said, Yes. He said:
Say after morning and Maghrib prayers:
O Allah, I beseech You in the name of Muhammad nd his progeny; to
bless Muhammad and his progeny; and to bestow light upon my eyes and
insight upon my faith, certitude upon my heart, sincerity upon my
acts, security upon my self, abundance upon my subsistence; and grant
me to be ever thankful toYou as long as You keep me. And, may Allah
bless our master Muhammad and his progeny.
We have already shown and will show in details in later sections the
importance of praying onbehalf of the Aimmah (AS) and that the act of
just plain prayer and invocation has the abilityto replace and
transform one's energy system into a more favorable one, creating a
healing process.
al-Sadiq (AS) has further said that, Whosoever recites the chapter of
al-Zilzal (from al-Qur'an) in his optional prayers will never be
involved in an earthquake and he will not die by it. Such remarkable
statements ofhealth care have been mentioned hundreds of times by the
Infallible linking Qur'an recitation to good health and protection
from natural and evil forces of nature and unhealthiness.
Imam al-Sadiq (AS) says:
If one attends to what God likes, God will attendto what he likes. If
one asks refuge in God and piety, then God will protect him. Moreover,
if Allah attends to a person,and He protects that person, he should
not fear even if the sky falls on the earth, or a disaster comes and
affects everything on the earth. The person will be safe from any
disaster since God protects him via his piety. Is it not so? God the
Almighty said:
As to the righteous (they will be), in a position of security.
(al-Qur'an - Chapter 44, Verse 51)
Now we have the opportunity to understand that not only the recitation
of verses from the Book of Allah can introduce highly charged energy,
but also enclose one with protective, favorable info-energy that will
notify the earth to not hurt him whenever it quakes. History has
recorded such incidents and these will be explored in details later -
between humans and objects, and between objects. For instance, the
floods avoid drowning mosques and the Ka'bah in water, thus causing
nodamage. Water, also surrounding the grave ofal-Abbas (son of Imam
al-Husain (AS) and not drowning the sacred body. This clearly explains
an intelligent relationship between theenergy of water and the energy
of the Ka'bah, or the energy of the personsand energy of the hurricane
or any weatheremergency. The consciousness of water is a reality.
We have noted earlier that the earth (and the entire creation) is
intelligent and communicates in this manner. Gemstones, holy water,
shrines, and so forth can also be curativein this manner. Clearly,
these objects store not only higher vibrations of energy, but also
store powerful, unadulterated memories of healing information that can
replace the existing unfavorable info-energy of the individual as a
result of an evil eye, evil spirits, or even sickness.
Moreover, by correcting the faults in the energy fields and the
info-energy within your system, you would drive away the evil and
harmful, corrupt info-energy produced from the lethal venom, for
example. The increased vibrations and free flowing energy produced by
recitation ofchapters from Qur'an willreduce or eliminate the effects
of low vibrations caused by the bite and pain, thus alleviating the
suffering. We have shown that reciting, and writing verses from Qur'an
(with saffron, soaked) produces highly charged energy that can affect
a person physiologically, only because the verses of Qur'an are
vibrating, alive and conscious.
The power of such kinds of meditation and prayerin reversing the
effects oflowcharge and tainted energy caused by injury or an evil eye
has been confirmed by the Prophet(S) and explained in full by al-Akili
(1993) in the book which he translatedfrom Arabic - Natural Healing
with the Medicine of the Prophet (S). The Prophet (S), manytimes, used
his saliva to get rid of pain and discomfort in many people and such
incidents are present in history.
At the siege of Khaybar, Ali's eyes were so inflamed that he could not
open them, and the pain was extreme. The Prophet put some of his
saliva on them and this healed the eyes of Ali immediately. Ali,
according to some traditions received forty wounds at the battle of
Uhud. The Prophet's saliva cured him and removed traces of all the
wounds. The Prophet once cured a man from leprosy with his blessed
saliva. In a certain battle a man who had his foot cut off was healed
by Muhammad's casting his blessed saliva on the stump, to which he
re-united in a perfect manner, the amputated leg. al-Majlisi (1627)
writes that during the battle of Khaybar a man received a desperate
wound, which the Prophet healed by breathing on it three times.
Fortunately, we find suchpractice today is surgery units and recovery
rooms, where patients recover and heal their wounds much faster
thanthe normal rate, in particular when these patients were exposed
tohealing and steady energy from healing touch practitioners. The
Prophet (S) employed a similar procedure to curea scorpion's sting and
other poisonous bites. Further, he even treated eczema, boils, cuts,
general pain, malaise, and fever with prayer (al-Akili, 1993).
al-Sadiq (AS) has said:
Treat your ailments with charity, and repel varieties of affliction by
invocation.
(al-Tahdheeb - Volume 4, Page 112)

H ow is S alaat-us- T aubah P erformed?

Alee ( ) who said that Aboo Bakr ( )told him
that he heard the Messenger of Allaah ( ) say:
There is no servant who commits a sin and then he
purifies himself (wudoo')and then prays two rakaahs
and then seeks forgiveness of Allaah except that
Allaah forgives him.
[Ahmad, Aboo dawood eng trans. Vol. 1 #1516 and others]
Taken from THE THREE ABANONED PRAYERS by
Shaykh 'Adnaan Aali 'Uroor
Hadith - Bukhari 8.800B, Narrated Ikrima from IbnAbbas
Allah's Apostle said,"When a slave (of Allah) commits illegal sexual
intercourse, he is not a believer at the time of committing it; and if
he steals, he is not a believerat the time of stealing; and if he
drinks an alcoholic drink, when he is not a believer at the time of
drinking it; and he is not a believer whenhe commits a murder."
'Ikrima said: I asked Ibn Abbas, "How is faith taken away from him?"
He said, Like this," by clasping his hands and then separating them,
and added, "But if he repents, faith returns to him like this," by
claspinghis hands again.
A named condition for the forgiveness of Allah (swt) is the returning
to obedience in the matter...
The Noble Qur'an - Az-Zumar 39:54
And turn in repentance and in obedience with true Faith (Islâmic
Monotheism) to your Lord and submit to Him, (in Islâm), before the
torment comes upon you,then you will not be helped.
The Noble Qur'an - An-Nisa 4:17-18
Allâh accepts only the repentance of those whodo evil in ignorance and
foolishness and repent soon afterwards; it is they to whom Allâh will
forgive and Allâh is Ever All­Knower, All­Wise.
And of no effect is the repentance of those whocontinue to do evil
deedsuntil death faces one of them and he says: "Now Irepent;" nor of
those who die while they are disbelievers. For them Wehave prepared a
painful torment.

Salaat-ut-Taubah

Because man is weak in resolve,
"...And Man was created weak." [Soorah an-Nisaa 4:28]
"Allaah wishes to make clear to you and to show the
ways of those before youand accept your repentance
and Allaah is All-Knower, All Wise." [soorah an-Nissa 4:26]
Abee Hamza Anas ibn Maalik al-Ansaaree
said that the Messenger of Allaah ( ) said:
Allaah is more pleased with the repentance of His
servant than one of you who falls off his camel
and loses it in a baren desert land. [al-Bukharee vol8#321]
Thus, there is no duty upon you - O servant ofAllaah -
except that you should make Allaah happy
with your repentance and bring happiness
to your own soul by its repenting to its Lord
and by standing upright before its Originator.
T he C onditions of T aubah are as F ollows
1. C essation of the sin.
2. Regret and remorse of the heart.
3. F irm resolve not to return to the sin.
4.
R eturning the right of the oppressed, in that which is
particular to the rights of man.

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The Salat of a Woman

Question: What are the differences between the salat of a woman and
that of a man?
ANSWER
They are as follows:
1. A woman, before starting salat , raises her hands up to her
shoulders. She does not make a circle round the wrist of her left hand
using the fingers of her right hand. She places her hands on her
breast with the palm of her right hand on the back ofher left hand.
2. When bowing for ruku , she does not join her left foot to her right
foot.She bends her waist a little. She does not keep her head level
with her back. She bends her knees and puts her handson them. She does
not grasp her knees or spread her fingers over them.
3. In sajda (prostration) position, she should place her arms on the
floor in a manner close toher abdomen and keep her abdomen over her
thighs.
4. In the sitting position ( tashahhud ), she sits on the floor
sticking out her feet to the right. She keeps her fingers close
together.
5. A woman does not stretch her hands forward while making du'a , but
she keeps theminclined toward her face.
6. It is not mustahab for her to perform Salat al-Fajr late within its
time. It is better for her to perform it as soon as the time for it
starts.
7. She does not recite in aloud tone during salat . She recites in a
low voice the Takbir of Tashrik , which is said after fard salats
during Eid al-Adha . (Radd-ul-mukhtar, Tahtawi)
Question: It is written in the books Halabi and Radd-ul-mukhtar that
it is sunnat to bring the feet together when one is bowing for ruku .
Does this ruling apply to women as well?
ANSWER
No, women do not bring their feet together. It applies only to men.
Question: Sometimes my hair is accidentally uncovered during salat . I
cover it some time later. Does my salat become invalid?
ANSWER
Hair is awrah (the part to be covered) for a woman. If her awrah
partremains open for a time during which one can say" Subhanallah "
three times, her salat will become nullified. If she covers it
immediately by using one hand, her salat will not be nullified. It is
written in some fiqh books that her salat will be invalid if she
covers it by using both hands. For this reason, she should try to
cover it with one hand.
Question: Is it permissible for women to perform Salat az-Zuhr before
men exit the mosque after Salat al-Jumu'ah ?
ANSWER
Yes, they can perform it.
Question: If my hair remains open as long as one rukn , will my salat
become invalid? How long does a rukn continue?
ANSWER
The duration of a rukn is important in matters concerning a salat 's
becoming invalid and sajda-i sahw . Therefore, one should know it
well.
The fard s (obligatory elements) within salat aretermed a rukn each.
There are five rukns : qiyam (standing), qiraat (recitation from the
Qur'an al-karim), ruku (bowing), sujud (prostration), and sitting in
the final tashahhud .
If the hair of a woman is opened during any of these rukns , her salat
will be nullified if she cannot cover it in a time in which she can
recite one verse or say " Subhanallah " three times. The standard
duration for one rukn is to say " Subhanallah " three times at a
normal pace.
If a person, getting confused on how many rak'ats of salat he has
performed, thinks and thus extends one rukn by one additional rukn and
hence delays the next rukn for a time during which one can say "
Subhanallah " three times, he has to make sajda-i sahw , even if he
said some verses or tasbihat in the interim.
Question: Is it makruh if a woman's head covering moves downward on
her forehead when she is making prostration?
ANSWER
Yes, it is makruh . The forehead must touch the place of sajda nakedly.
Question: Physically able women perform salat sitting where it is
likely that non- mahram men will see them, such as on farms and in
mosques. Is it not fard (obligatory) to perform salat standing? Isit
permissible to perform it sitting lest non- mahram men see them?
ANSWER
It is not permissible. It is fard to perform a fard salat standing.
Only a sick person who cannot standis allowed to perform it sitting.
It is not permissible for women toperform salat sitting lest non-
mahram men see them. (Radd-ul-mukhtar, Hindiyya)
Question: Is it permissible for a woman to perform salat barefoot?
ANSWER
There is nothing wrong with it if she wears a long skirt that covers her feet.
Question: If a woman has missed salats for years, should she work out
the number of them by deducting the number of salats missed due to
menstruation?
ANSWER
Yes, she should.
Question: When a womanis performing salat , is there anything wrong
with her jewels being visible?
ANSWER
It is better if they are not.
Question: Is it better for a woman to perform salat in jama'at with
her husband or her mahram relatives at home than to perform it
individually?
ANSWER
Yes, it is better.
Question: Will a woman's salat be invalid if one-fourth of her area
between her knee and foot is uncovered accidentally?
ANSWER
Yes, her salat will be invalid.
Question: Is it permissible for a woman to perform salat by covering
her facewith a thin cloth?
ANSWER
No, it is not permissible.
Question: I have a skirt that I wear during salat . There is a cross
picture on it. Is it makruh to perform salat in it, just as it is
makruh to perform salat in a skirt with pictures?
ANSWER
Yes, it is makruh .
Question: I have heard from some people who work in the production of
lipstick and nail polish that they contain placenta. Is there anything
wrong with performing salat when a woman is wearing lipstick or nail
polish?
ANSWER
Nail polish does not let water reach the nails. Therefore, even if it
is not made from placenta, one's wudu will not be valid if one
performs it when having nail polish on one's nails.
Question: Will a woman's salat become nullified if her wig appears
under her headscarf?
ANSWER
It will not become nullified.
Question: If a woman follows one of the ruling of the Maliki Madhhab
out of necessity, should she undo her braid before performing wudu' or
ghusl ?
ANSWER
In the Maliki Madhhab , a woman does not have to undo her braid before
performing wudu' . She applies masah over her hair, together with her
braid.

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