Race, discrimination and bigotry in Islam

In today’s world, racism has integrated itself into the core fabric of social structures that govern our modern day societies. Do you know the place of racism in Islam?

In today’s world, racism has integrated itself into the core fabric of social structures that govern our modern day societies. It has manifested into one of the most prevalent diseases plaguing human communities today. Not one day goes by where you pick up a newspaper or put on a news channel or tune into the radio, and you are not bombarded with news of racial discrimination, violence, war and terror. One cannot help but wonder about the triggers of such tragic instances prevailing across the globe.

Contrary to popular Western belief, Islam strictly rejects the whole notion of racism and condemns it to its very core. The religion of Islam stands on a solid foundation based on the concept of mutual love and brotherhood, which in essence, out rightly rejects discrimination based on color, race, ethnicity, blood, power or any man-made distinctions, for that matter.

All were created equal in the eyes of Allah (SWT). Islam out rightly rejects favoritism be it in terms of monetary privileges or biological differences. The only distinguishing factors among individuals is their level of faith and piety.

“O mankind, We have created you from a male and a female and have made you into nations and tribes for you to know one another. Truly, the noblest of you with God is the most pious. Truly, God is All-Knowing, All-Aware” (Quran, 49:13)

Equality and justice in Islam leaves no room for injustice and racism to exist. During the Prophet’s (PBUH) time, the problem of racism was purposefully eliminated so the concept of superiority was only valid when it came to a person’s level of fear of Allah (SWT) and his righteousness. Islam places great emphasis on the concept of brotherhood among humans, irrespective of their characteristics and position. Prophet Muhammad’s (PBUH) highlighted this matter in his last sermon as well, where he said:

“O people! Your God is one and your forefather (Adam) is one. An Arab is not better than a non-Arab and a non-Arab is not better than an Arab, and a red (i.e. white tinged with red) person is not better than a black person and a black person is not better than a red person, except in piety” (Musnad Ahmad, 22978)

The religion of Islam is not confined to any nation, race or ethnicity; it is for the entire human race. It is universal. It brings together the entire human race under one umbrella of equality and unites them in their ultimate purpose of worshipping Allah (SWT) and Allah (SWT) alone. This equality is also practically demonstrated through Islamic practices of worship like Hajj, the annual pilgrimage, where people from all around the globe gather in Makkah with the sole purpose of worshipping Allah (SWT). And they do so, wearing the same piece of cloth, carrying out the same acts of worship and speaking the same words- to further emphasize the fact that at the end of the day, everyone is equal in the eyes of Allah (SWT).

Another point of equality visible in the Islamic realm is the rules and laws governing humans. The laws of prohibition and allowance are directed towards each and every living individual, it is not limited to any group or characteristic. What is lawful for one person is also lawful for the other, and whatever is prohibited for one individual is prohibited for the other as well. All rules and their consequences are applicable upon every human depending on what each individual deserves based on their deeds.

This speaks volumes about the anti-racism sentiment prevalent in the religion that is so dear to us. In truth, racism and any other kinds of man-made discrimination categories, are completely alien to the essence of Islam and what it means to be a true Muslim. Therefore, it is our duty to instill these fundamental beliefs in the coming generations and curb the negativity that is emanated through the practice of racism. No one is higher in rank in front of Allah (SWT) except according to our level of faith and devotion to Allah (SWT).

If you want to raise your rank in comparison to your fellow believers, increase your piety and work towards building a stronger bond with Allah (SWT) instead of running after temporary materialistic gains and monitory benefits. Instead of hatred and injustice, practice love and equality, for Allah (SWT) loves those who love His creation. Condemn racism and promote acceptance and tolerance, for it is our duty as Muslims to play our part, however little, in making this world a better one.

 

by Amna Anwaar Monday March 13, 2017

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Imam Abu Hanifa’s High Rank in Hadith: Reply to al-Albani et al

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All praise is due to Allah, the Patron of the pious and the righteous. May the most complete and enduring prayers and blessings be upon the Messenger of guidance and the Imam of the pious who is sent as a mercy to the worlds, and upon his family, his companions, and his beneficent followers until the Day of Judgement. Ameen!

This is a beneficial, precious, glorious unique book titled “Abu Hanifa’s High Rank in Hadith” written by the late Muhammed Abdur Rashid al-Nu’mani (may Allah protect him [1]) who was a great investigative scholar, critic, and Hadith Master. He held the post of Grand Shaykh of Hadith and its sciences at the University of Al- Ulum Al-Islamiyyah in Karachi, Pakistan. This school was founded by our teacher, magnificent scholar, Hadith Master, jurist of applied and theoretical law, Al-Mahasin Al-Sayyid Muhammed Yusuf Al-Hussaini al-Banuri – may Allah have mercy on him.

This edition [of the book] is distinguished from former editions in that it was read to the author (may Allah have mercy on him) and he took the time to make some minor changes. He also added a significant amount of important new material. The author, may Allah have mercy on him, spared no effort in collecting many jewels for this book.

Besides the followers of Abu Hanifa, quite a few jurists, Hadith Masters and historians wrote books to eliminate the confusion that some fanatics have stirred up regarding the stature of Imam Abu Hanifa (may Allah be pleased with him). Among these great scholars, are the great Imam, jurist and Hadith Master of North-West Africa, Abu Umar ibn Abd al Barr (follower of Maliki school), the great Imam, Hadith master and critic Shams Al-Din Al-Dhahabi (follower of Shafi’i school), the great Imam, jurist and Hadith Master Yusuf bin Hasan bin Abd Al-Hadi Al-Dimashqi Al-Salihi (follower of Hanbali school) who is more commonly known as ibn Al-Mibrad who died in the year 909 [2]. [In addition to those just mentioned,] the great Imam and the Hadith Master and critic Al-Suyuti (follower of Shafi’i school), the great Imam Hadith Master and critic Muhammed bin Yusuf Al-Salihi (follower of Shafi’i school), the great Shafii Jurist Imam Ibn Hajar Al-Haytami Al-Makki also wrote on this subject.

They authored long books narrating the virtues and excellence of Imam Abu Hanifa, stating his greatness and stature as an [Independent] Jurist. They defended the Imam against disgraceful and envious insulters.

Since the disease of the belittlement of the rank of Imam Abu Hanifa in Hadith has become epidemic in some Arab countries [3] where [earnest] readers are seeking access to refutational publications like this in order to counter accusations of the [smear] campaign against the Imam, we introduced this book to inform people about what the [true] masters of Hadith Science and Jurisprudence have to say about him. This work strives to serve as a lighthouse for those who seek guidance and as a reminder for those who are dreadful partisans. Verily Allah is the guide to the straight path and may the prayers and peace be upon our Prophet, Messenger and Master Muhammed and upon his family and companions, all of them. All praise is due to Allah the Lord of the worlds.

Abd Al-Fattah Abu Ghudda

1 Dhi Al-Qaada 1415, Riyadh

 

Footnotes:

1 At the time Shaykh Abd Al-Fattah Abu Ghudda was preparing this book for publication in the Middle East, the author was alive, but now both the author and the editor passed away. We ask Allah to cover them both in His mercy and turn their graves into a garden of Paradise. Ameen! [Tr]

2 The dates in this book are based on the Islamic Hijri calendar unless otherwise noted.

3 The said disease is spreading rapidly among the Anglophones and hence we decided to make this brilliant work available to the English speaking Muslims. May Allah accept it from us and make it beneficial for those seeking the truth. Ameen! [Tr.]

To download the work please click – HERE

Why do they wear Taweez (Amulets) ?

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Quote:

Shaykh Sulaymaan ibn ‘Abd al-Wahhaab said:

Know that the scholars among the Sahaabah and Taabi’een andthose who came after them differed as to whether it is permissible to hang up amulets which only contain words from the Qur’aan or names and attributes of Allaah. 

One group said that this is permissible. This was the view of ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas and others. I say, this appears to be the view of Ibn al-Qayyim. 

Shaykh Haafiz Hukami said:

If they – i.e., amulets – contain clearly-written Qur’aanic verses or saheeh ahaadeeth, there was some dispute among the salaf – the Sahaabah, the Taabi’een and those who followed them – as to whether they are permissible.

Some of them – i.e., some of the Salaf – said that this was permissible. This was narrated from ‘Aaishah (may Allaah be pleased with her), Abu Ja’far Muhammad ibn ‘Ali, and others among the salaf.

Some of them said that this was not allowed; they regarded it is makrooh and not permitted. They include ‘Abd-Allaah ibn ‘Akeem, ‘Abd-Allaah ibn ‘Amr, ‘Uqbah ibn ‘Aamir, and ‘Abd-Allaah ibn Mas’ood and his companions such as al-Aswad and ‘Alqamah, and those who came after them such as Ibraaheem al-Nakha’i and others – may Allaah have mercy on them.

Quote:

” The view that amulets are not allowed even if they contain words from the Qur’aan is the view of our shaykhs:

The scholars of the Standing Committee said:

” The scholars are agreed that it is haraam to wear amulets if they contain anything other than Qur’aan, but they differed concerning those which do contain Qur’aan.

Some of them said that wearing these is permitted, and others said that it is not permitted. 

The view that it is not permitted is more likely to be correct because of the general meaning of the ahaadeeth, and in order to prevent means of shirk.”

 ‘Abd al-‘Azeez ibn Baaz,  ‘Abd-Allaah ibn Ghadyaan,  ‘Abd-Allaah ibn Qa’ood. (Fataawa al-Lajnah al-Daa’imah, 1/212)

 al-Albani said:

” This misguidance is still widespread among the Bedouin, fellahin (peasants) and some of the city-dwellers. Examples include the pearls which some drivers put in their cars, hanging them from the rear-view mirror. Some of them hang an old shoe on the front or back of the car; some hang a horse-shoe on the front of their house or shop. All of that is to ward off the evil eye, or so they claim.
And there are other things which are widespread because of ignorance of Tawheed and the things which nullify it such as actions of shirk and idolatry which the Messengers were only sent and the Books were only revealed to put an end to. It is to Allaah that we complain of the ignorance of Muslims nowadays, and their being far away from their religion. (Silsilat al-Ahaadeeth al-Saheehah, 1/890, 492)

Ibn Tayimyyah

19/64-65

وَيَجُوزُ أَنْ يَكْتُبَ لِلْمُصَابِ وَغَيْرِهِ مِنْ الْمَرْضَى شَيْئًا مِنْ كِتَابِ اللَّهِ وَذِكْرُهُ بِالْمِدَادِ الْمُبَاحِ وَيُغْسَلُ وَيُسْقَى كَمَا نَصَّ عَلَى ذَلِكَ أَحْمَد وَغَيْرُهُ قَالَ عَبْدُ اللَّهِ بْنُ أَحْمَد: قَرَأْت عَلَى أَبِي ثَنَا يَعْلَى بْنُ عُبَيْدٍ؛ ثَنَا سُفْيَانُ؛ عَنْ مُحَمَّدِ بْنِ أَبِي لَيْلَى عَنْ الْحَكَمِ؛ عَنْ سَعِيدِ بْنِ جُبَيْرٍ؛ عَنْ ابْنِ عَبَّاسٍ قَالَ: إذَا عَسِرَ عَلَى الْمَرْأَةِ وِلَادَتُهَا فَلْيَكْتُبْ: بِسْمِ اللَّهِ لَا إلَهَ إلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ سُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ الْعَظِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ {كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إلَّا عَشِيَّةً أَوْ ضُحَاهَا} {كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ فَهَلْ يُهْلَكُ إلَّا الْقَوْمُ الْفَاسِقُونَ} . قَالَ أَبِي: ثَنَا أَسْوَدُ بْنُ عَامِرٍ بِإِسْنَادِهِ بِمَعْنَاهُ وَقَالَ: يُكْتَبُ فِي إنَاءٍ نَظِيفٍ فَيُسْقَى قَالَ أَبِي: وَزَادَ فِيهِ وَكِيعٌ فَتُسْقَى وَيُنْضَحُ مَا دُونَ سُرَّتِهَا قَالَ عَبْدُ اللَّهِ: رَأَيْت أَبِي يَكْتُبُ لِلْمَرْأَةِ فِي جَامٍ أَوْ شَيْءٍ نَظِيفٍ. وَقَالَ أَبُو عَمْرٍو مُحَمَّدُ بْنُ أَحْمَد بْنِ حَمْدَانَ الحيري: أَنَا الْحَسَنُ بْنُ سُفْيَانَ النسوي؛ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَحْمَد بْنِ شبوية؛ ثنَا عَلِيُّ بْنُ

الْحَسَنِ بْنِ شَقِيقٍ؛ ثَنَا عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ؛ عَنْ سُفْيَانَ؛ عَنْ ابْنِ أَبِي لَيْلَى؛ عَنْ الْحَكَمِ؛ عَنْ سَعِيدِ بْنِ جُبَيْرٍ؛ عَنْ ابْنِ عَبَّاسٍ قَالَ: إذَا عَسِرَ عَلَى الْمَرْأَةِ وِلَادُهَا فَلْيَكْتُبْ: بِسْمِ اللَّهِ لَا إلَهَ إلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ لَا إلَهَ إلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ؛ سُبْحَانَ اللَّهِ وَتَعَالَى رَبُّ الْعَرْشِ الْعَظِيمِ؛ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ {كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إلَّا عَشِيَّةً أَوْ ضُحَاهَا} {كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ فَهَلْ يُهْلَكُ إلَّا الْقَوْمُ الْفَاسِقُونَ} . قَالَ عَلِيٌّ: يُكْتَبُ فِي كاغدة فَيُعَلَّقُ عَلَى عَضُدِ الْمَرْأَةِ قَالَ عَلِيٌّ: وَقَدْ جَرَّبْنَاهُ فَلَمْ نَرَ شَيْئًا أَعْجَبَ مِنْهُ فَإِذَا وَضَعَتْ تُحِلُّهُ سَرِيعًا ثُمَّ تَجْعَلُهُ فِي خِرْقَةٍ أَوْ تُحْرِقُهُ.

Ibn Taymiyyah said in his Fatawa (19:64): It is permissible to write for the one afflicted [with the evil eye] and others of the sick something from the Book of Allah and His dhikr with permissible ink, and wash [the ink off the paper] and give it to drink, as Ahmad and others have explicated.

Abdullah ibn Ahmad said: ‘I read unto my father: Ya’la ibn ‘Ubayd narrated to us: Sufyan narrated to us: from Muhammad ibn Abi Layla: from al-Hakam: from Sa’id ibn Jubayr: from Ibn ‘Abbas (Allah be pleased with him): he said: When labour becomes difficult for a woman one should write: ‘In Allah’s name, there is no god but Allah, the Clement the Honourable. Glory to Allah Lord of the Magnificent Throne. All praise to Allah Lord of the Worlds. On the day when they behold it, it will be as if they had but tarried for an evening or the morn thereof (79:46), On the day when they behold what they were promised, it will be as if they had but tarried for an hour of a day, A clear message. Shall any be destroyed save evil-living folk? (46:35)’

My father said: ‘Aswad ibn ‘Amir narrated to us with his chain [of narration] the same thing and he said: one writes [the ta’widh] in a clean vessel and gives it to drink’. My father said: ‘and Waki’added in his narration: she is given to drink [from it] and it is sprinkled below her navel. ‘Abdullah said: I saw my father writing [a ta’widh] for a woman on a cup or something clean.’”

Ibn Taymiyyah then transmitted this narration of Ibn ‘Abbasthrough another route, and he said at the end of it: “‘Ali (meaning Ibn al-Hasan, the nephew of the narrator of this narration) said: ‘one writes [the ta’widh] on paper and ties it around the upper arm of a woman’. ‘Ali said: ‘indeed we tried this and did not see anything more remarkable than it. When she delivered, it was quickly disposed of, by subsequently shredding it or burning it.’”

Ibn Taymiyya writes:

“It is permissible to [to recite du’a’s and then] blow upon the sick in Islam, but the words must be from the Qur’an or ahadith. If the words are not, then it is not permissible” [Ibn Taymiyya, At-Tawassul, Chapter on Blowing onto the Sick]

Ibn Taymiyyah in Majmu’ Fataawa, Vol. 19, page 63/64, states:

“It is permissible to write from Kitaabullah (Qur’aan ) and His Thikr (Dhzikar) with permissible ink something for the benefit of one stricken (with a problem) and for sick persons, and to wash (what has been written from the Qur’aan) and to give it to them (the stricken and the sick) to drink as Imaam Ahmad and others have explicitly said.

Abdullah, the son of (Imaam) Ahmad said: ‘I recited to my father(Imaam Ahmad) —the chain of the Hadith – that Ibn Abbaas (radhiyallahu anhu) said: ‘When birth pangs become difficult for a woman, then write: (The relevant Qur’aanic verses)

My father (Imaam Ahmad) said: ‘Aswad Bin Aamir narrated with his Chain of Narration similarly, and he said: ‘It should be written in a clean basin and given to drink.’ My father (Imaam Ahmad) said: Waqee’ added: ‘It should be given to her to drink and (the balance of the water) should be sprinkled (on the area) below her navel.’ Abdullah (Imaam Ahmad’s son) said: ‘I saw my father write (these Qur’aanic verses and the other athkaar) on a clean basin for a woman (in labour).”

Imam Ibn Kathir:

”Whilst doing ghusl they saw Ibn taymiyyah had a taweez (thread) around his neck, he had nits so the taweez was to protect him from them (lice). That taweez was then auctioned, it was sold for 150 dirhams” [al Bidaya wal Nihaya]

”It is said he had lice so he was wearing a mercury thread around his neck. That was then auctioned, it was sold for 150 dirhams.” [Al-‘Uqood ad-Durriyah min Manaaqib… Ibn Taymiyyah]

The original narration can also be found in the Muannaf Ibn Abī Shaybah (‘Awwāmah #23974) with the same chain as mentioned by Imam Ahmad above

حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنِ ابْنِ أَبِي لَيْلَى، عَنِ الْحَكَمِ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: إِذَا عَسِرَ عَلَى الْمَرْأَةِ وَلَدُهَا، فَيَكْتُبُ هَاتَيْنِ الْآيَتَيْنِ وَالْكَلِمَاتِ فِي صَحْفَةٍ ثُمَّ تُغْسَلُ فَتُسْقَى مِنْهَا: «بِسْمِ اللَّهِ لَا إِلَهَ إِلَّا هُوَ الْحَلِيمُ الْكَرِيمُ، سُبْحَانَ اللَّهِ رَبِّ السَّمَوَاتِ السَّبْعِ وَرَبِّ الْعَرْشِ الْعَظِيمِ» {كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا} [النازعات: 46] {كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ، بَلَاغٌ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ} [الأحقاف: 35]

As for the different riwāyāt, then these are mentioned in various hanbalī texts, Ibn Qayyim al-Jawziyyah gathers many of them in hisZād al-Ma’ād (Beirut: Mu’assasat al-Risālah 4/326-7)

كِتَابٌ لِلْحُمَّى: قَالَ المروزي: بَلَغَ أبا عبد الله أَنِّي حُمِمْتُ، فَكَتَبَ لِي مِنَ الْحُمَّى رُقْعَةً فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، بِسْمِ اللَّهِ، وَبِاللَّهِ، مُحَمَّدٌ رَسُولُ اللَّهِ، {قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ} [الأنبياء: 69] ، {وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ} [الأنبياء: 70] ، اللَّهُمَّ رَبَّ جَبْرَائِيلَ، وَمِيكَائِيلَ، وَإِسْرَافِيلَ، اشْفِ صَاحِبَ هَذَا الْكِتَابِ بِحَوْلِكَ وَقُوَّتِكَ وَجَبَرُوتِكَ، إِلَهَ الْحَقِّ آمِينَ.

قَالَ المروزي: وَقَرَأَ عَلَى أبي عبد الله – وَأَنَا أَسْمَعُ – أبو المنذر عمرو بن مجمع، حَدَّثَنَا يونس بن حبان، قَالَ: سَأَلْتُ أبا جعفر محمد بن علي أَنْ أُعَلِّقَ التَّعْوِيذَ، فَقَالَ: إِنْ كَانَ مِنْ كِتَابِ اللَّهِ أَوْ كَلَامٍ عَنْ نَبِيِّ اللَّهِ فَعَلِّقْهُ وَاسْتَشْفِ بِهِ مَا اسْتَطَعْتَ. قُلْتُ: أَكْتُبُ هَذِهِ مِنْ حُمَّى الرِّبْعِ: بِاسْمِ اللَّهِ، وَبِاللَّهِ، وَمُحَمَّدٌ رَسُولُ اللَّهِ إِلَى آخِرِهِ؟ قَالَ: أَيْ نَعَمْ.

وَذَكَرَ أحمد عَنْ عائشة رَضِيَ اللَّهُ عَنْهَا، وَغَيْرِهَا أَنَّهُمْ سَهَّلُوا فِي ذَلِكَ.

قَالَ حرب: وَلَمْ يُشَدِّدْ فِيهِ أَحْمَدُ بْنُ حَنْبَلٍ، قَالَ أحمد: وَكَانَ ابْنُ مَسْعُودٍ يَكْرَهُهُ كَرَاهَةً شَدِيدَةً جِدًّا. وَقَالَ أحمد وَقَدْ سُئِلَ عَنِ التَّمَائِمِ تُعَلَّقُ بَعْدَ نُزُولِ الْبَلَاءِ؟ قَالَ: أَرْجُو أَنْ لَا يَكُونَ بِهِ بَأْسٌ.

قَالَ الخلال: وَحَدَّثَنَا عبد الله بن أحمد، قَالَ: رَأَيْتُ أَبِي يَكْتُبُ التَّعْوِيذَ لِلَّذِي يُفْزَعُ، وَلِلْحُمَّى بَعْدَ وُقُوعِ الْبَلَاءِ.

[كِتَابٌ لِعُسْرِ الْوِلَادَةِ]

ِ: قَالَ الخلال: حَدَّثَنِي عبد الله بن أحمد: قَالَ رَأَيْتُ أَبِي يَكْتُبُ لِلْمَرْأَةِ إِذَا عَسُرَ عَلَيْهَا وِلَادَتُهَا فِي جَامٍ أَبْيَضَ، أَوْ شَيْءٍ نَظِيفٍ، يَكْتُبُ حَدِيثَ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ: لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ، سُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ الْعَظِيمِ، الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ: {كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ بَلَاغٌ} [الأحقاف: 35] [الْأَحْقَافِ: 35] ، {كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا} [النازعات: 46] [النَّازِعَاتِ: 46] .

قَالَ الخلال: أَنْبَأَنَا أبو بكر المروزي، أَنَّ أبا عبد الله جَاءَهُ رَجُلٌ فَقَالَ: يَا أبا عبد الله! تَكْتُبُ لِامْرَأَةٍ قَدْ عَسُرَ عَلَيْهَا وَلَدُهَا مُنْذُ يَوْمَيْنِ؟ فَقَالَ: قُلْ لَهُ: يَجِيءُ بِجَامٍ

وَاسِعٍ، وَزَعْفَرَانٍ، وَرَأَيْتُهُ يَكْتُبُ لِغَيْرِ وَاحِدٍ، وَيَذْكُرُ عَنْ عكرمة، عَنِ ابْنِ عَبَّاسٍ قَالَ: ( «مَرَّ عِيسَى صَلَّى اللَّهُ عَلَى نَبِيِّنَا وَعَلَيْهِ وَسَلَّمَ عَلَى بَقَرَةٍ قَدِ اعْتَرَضَ وَلَدُهَا فِي بَطْنِهَا، فَقَالَتْ: يَا كَلِمَةَ اللَّهِ! ادْعُ اللَّهَ لِي أَنْ يُخَلِّصَنِي مِمَّا أَنَا فِيهِ، فَقَالَ: يَا خَالِقَ النَّفْسِ مِنَ النَّفْسِ، وَيَا مُخَلِّصَ النَّفْسِ مِنَ النَّفْسِ، وَيَا مُخْرِجَ النَّفْسِ مِنَ النَّفْسِ، خَلِّصْهَا. قَالَ: فَرَمَتْ بِوَلَدِهَا، فَإِذَا هِيَ قَائِمَةٌ تَشُمُّهُ» ) . قَالَ: فَإِذَا عَسُرَ عَلَى الْمَرْأَةِ وَلَدُهَا، فَاكْتُبْهُ لَهَا. وَكُلُّ مَا تَقَدَّمَ مِنَ الرُّقَى، فَإِنَّ كِتَابَتَهُ نَافِعَةٌ.

وَرَخَّصَ جَمَاعَةٌ مِنَ السَّلَفِ فِي كِتَابَةِ بَعْضِ الْقُرْآنِ وَشُرْبِهِ، وَجَعْلِ ذَلِكَ مِنَ الشِّفَاءِ الَّذِي جَعَلَ اللَّهُ فِيهِ.

كِتَابٌ آخَرُ لِذَلِكَ: يُكْتَبُ فِي إِنَاءٍ نَظِيفٍ: {إِذَا السَّمَاءُ انْشَقَّتْ – وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ – وَإِذَا الْأَرْضُ مُدَّتْ – وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ} [الانشقاق: 1 – 4] [الِانْشِقَاقِ: 1-4] وَتَشْرَبُ مِنْهُ الْحَامِلُ، وَيُرَشُّ عَلَى بَطْنِهَا.

Ibn al-Qayyim actually goes on to narrate from Ibn Taymiyyah the following (when a person has a nose bleed 4:328)

كَانَ شَيْخُ الْإِسْلَامِ ابْنُ تَيْمِيَّةَ رَحِمَهُ اللَّهُ يَكْتُبُ عَلَى جَبْهَتِهِ: {وَقِيلَ يَاأَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ} [هود: 44] [هُودٍ: 44] . وَسَمِعْتُهُ يَقُولُ: كَتَبْتُهَا لِغَيْرِ وَاحِدٍ فَبَرَأَ، فَقَالَ: وَلَا يَجُوزُ كِتَابَتُهَا بِدَمِ الرَّاعِفِ، كَمَا يَفْعَلُهُ الْجُهَّالُ، فَإِنَّ الدَّمَ نَجِسٌ، فَلَا يَجُوزُ أَنْ يُكْتَبَ بِهِ كَلَامُ اللَّهِ تَعَالَى.

Ibn Al Qayyim has mentioned that it is permissible for one to write verses and duas with saffron in a clean plate, or clean paper, then it should be washed for the patient to drink the washing. (Zaadul-Ma’ad).

Shaikh Abdul Aziz bin Abdullah bin Baz, while referring to this says ‘there is no harm in that’ [Fatawa Islamiyah vol.1 pg. 50]

Ibn Qayyim al Jawziyyah says:

Some of our rightly guided ancestors stated that there is no harm if some ayat (Verse) from the Qur’an were written in ink and then washed with water and that the sick person drinks that water. Mujahid issues a statement to that effect and so did Abu Qilabah. It was also reported that Ibn ‘Abbas once commanded that two verses from the Qur’an to be written for a woman who had hard pregnancies and that the verses were then washed with water and she was to drink the water. Also Ayub said, “I saw Abu Qilabah write some Verses from the Qur’an wash it with water and then give the water to a person who was suffering from some type of illness to drink it [Tibb an Nabawi by Ibn Qayyim, Page No. 154, English version]

Ibn Kathir and Qadi Shawkani write:

“Amr ibn Shu’aib (may Allah be pleased with him) said that ‘Rasulu’llah(may Allah bless him and grant him peace) taught my father and grandfather a du’a which we would read before going to sleep, to protect us from fear and anguish.We told our elder children to recite this du’a before going to sleep as well.But for those children who were not yet literate, we would write it and then put it around their necks”
[Musnad Ahmad ibn Hanbal vol.2;Abu Dawud, in ‘Chapter of Medicine’ [5:67] ;

Tafsir Ibn Kathir, under Sura al-Mu’minun, verse 97; Qadi Shawkani, Fath al-Qadir, under Sura al-Mu’minun, verse 97 ]

Qadi Shawkani writes: “If the Qur’an’s du’a’s are recited and blown on the sick, they will be cured.When the non-believers recite the Qur’an, their blasphemic disease will be cured” [Tafsir Fath al-Qadir, under Sura Bani Isra’il, verse 82]

Allama Sa’idi writes:

Imam an-Nawawi in Sharh Muslim states: ‘There are two types of ahadith concerning blowing. [reciting a du’a and then blowing onto a person]. One of the types is transmitted in Bukhari: ‘There will be people who will enter Paradise without any questioning, who have never been blown upon.’ Imam Muslim has also recorded a hadith in support of those who do not ask to be blown upon.
Imam Bukhari in the chapter on Tibb [Medicine] has written du’as that our Prophet (may Allah bless him and grant him peace) recited when doing damm [reciting a du’a and then blowing onto a person].
Imam Muslim states in ‘The Chapter on Virtues of the Prophet (may Allah bless him and grant him peace)’ that: “When our Prophet (may Allah bless him and grant him peace) was ill, the Angel Jibrilcame to him and performed the blowing.” The above types of ahadith apparently seem to contradict each other but in reality there is no contradiction.

“The former type of hadith refers to the prohibition of having read something that is not from the Qur’an and Sunna [i.e.something that has pictures, diagrams or words not from the Qur’an or Sunna] and then blow upon someone. The latter types of ahadith which permit damm refer to those kalimat [words or verses] which have been taught by the Prophet (may Allah bless him and grant him peace)”

[Allama Sa’idi, Sharh Sahih Muslim, Chapter of Tibb]

 

Following explanation by Imam al-Qurtubi (rah) on the topic taken from his Tafsir:

Qur’an States: And We are sending down in the Qur’an what is healing and mercy for the believers. And it only increases the wrongdoers in loss.  [Quran 17:82]

In explanation of the verse Imam Qurtubi (rah) writes.

وننزل من القرآن شيئاً شفاء؛ ما فيه كله شفاء.

الثانية: اختلف العلماء في كونه شفاء على قولين: أحدهما ـ أنه شفاء للقلوب بزوال الجهل عنها وإزالة الرّيب، ولكشف غطاء القلب من مرض الجهل لفهم المعجزات والأمور الدالة على الله تعالى. الثاني ـ شفاء من الأمراض الظاهرة بالرُّقى والتعوّذ ونحوه.

عن أبي سعيد: فأفاق وبرأ. فبعث إلينا بالنُّزل وبعث إلينا بالشاء، فأكلنا الطعام أنا وأصحابي وأبَوْا أن يأكلوا من الغنم، حتى أتينا رسول الله صلى الله عليه وسلم فأخبرته الخبر فقال: «وما يدريك أنها رقية» قلت: يا رسول الله، شيء ألقي في رُوِعي. قال: كلوا وأطعمونا من الغنم ”

Translation: It has been said that he who does not seek cure through the Qur’an, Allah does not cure him.

Secondly: The scholars interpret that verse in two ways however: the first is that cure is for the hearts, by the removal of ignorance and doubt which hinder the understanding of miracles and matters pointing to Allah Almighty; the second, that cure is for outward diseases, through the use of healing verses [ruqya] and seeking refuge and the like.

(Bukhari and Muslim relate the hadith of ruqiyya through) Abu Sa`id al-Khudri [‘a Companion healed an Arab from scorpion-bite by reciting al-Fatiha on him seven times, and the Prophet (Peace Be Upon Him) later asked him: How did you know it was a ruqya?’].

(Qurtubi then lists instructions for making a kind of ruqya called nushra: various verses are recited over a clean container which is then filled with water; the water is then used for wudu’ by someone who already has a valid wudu’, and who also soaks his head and limbs with it but does not use it for ghusl or istinja’; it may be drunk; he then prays two rak`as at the conclusion of which he asks for healing, and so for three days.)

Imam al-Qurtubi wrote in detail about both types of ahadith concerning ta’wiz:

The ta’wiz that are forbidden are those ta’wiz from the Time of Ignorance – ]those which are satanic and contain an element of shirk [mantar, voodoo and magic, etc.]. The ta’wiz, which are permitted are those written with du’as evidently from Qur’an and ahadith only”

[al-Qurtubi, at-Tadhkirat, chapter on ‘Ta’wiz’]

The Prophet (Peace Be Upon Him) said: Cure for my Community is in but three verses of Allah’s Book, a mouthful of honey, or cupping.(Tabari) He also said: Ruqya is allowed as long as there is no idolatry [shirk]; and if you can help your brother, help him. Malik ibn Anas said: To hang writings of Allah’s Names upon oneself is permitted for healing and blessing but not for protection against the evil eye.

Abdullah ibn `Amr used to hang a protective invocation taught by the Prophet (Peace Be Upon Him) around the necks of his young children. (Abu Dawud and Tirmidhi – hasan)

The Prophet (Peace Be Upon Him) and the Companions hated the pagan kind of ruqya or talisman [tamima, qilaada].

 Istishfa’ [seeking blessing] with Qur’an is not shirk, whether hung on oneself or not. The Prophet (Peace Be Upon Him) said: Who hangs something (upon oneself), he is left to it for protection. Therefore who hangs Qur’an is certainly taken under Allah’s protection, and He will not leave him to other than Him. Hanging a ruqya is accepted [among the Tabi`in] by: Ibn al-Musayyib, ad-Dahhak, Ja`far as-Sadiq, and Ibn Sirin (End of Qurtubi’s words) [Reference for Above Tafsir of Qurtubi [rah] : al-Jami’ li-ahkam al-Qur’an Volume 013, Page 156-163]

In the Musannaf of Abu Bakr ibn Abi Shayba, the permissibility of hanging a ta`wiz is reported from many of the Companions and early Muslims (Salaf), including:

حدّثنا أبو بكر قال حدثنا عقبة بن خالد عن شعبة عن أبي عصمة قال: سألت سعيد بن المسيب عن التعويذ فقال: لا بأس إذا كان في أديم.

حدّثنا أبو بكر قال حدثنا يحيى بن آدم قال حدثنا حسن عن ليث عن عطاء قال : لا بأس أن يعلق القرءان

Translation: It is narrated that Sa’eed bin Musayb (one of the top ranking Tabi’i) was asked about wearing Amulets, he said: There is “No harm in doing so”

Imam al Ata (rah) the Tabi’i and Faqih of Makkah said: There is no harm in hanging (ayahs of) Quran (around the neck) [Musannaf Ibn Abi Shaybah, Volume No. 5, Page No. 439]

Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all) also narrated it [Musannaf, 5.439]

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا فَزِعَ أَحَدُكُمْ فِي النَّوْمِ فَلْيَقُلْ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ فَإِنَّهَا لَنْ تَضُرَّهُ وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ يُلَقِّنُهَا مَنْ بَلَغَ مِنْ وَلَدِهِ وَمَنْ لَمْ يَبْلُغْ مِنْهُمْ كَتَبَهَا فِي صَكٍّ ثُمَّ عَلَّقَهَا فِي عُنُقِهِ

Amr ibn Shu’ayb reported from his father, from his grandfather that Allah’s Messenger (SAW) said, “If any of you gets a nightmare, let him say:

I seek refuge in the perfect words of Allah against His wrath and His punishment and the’ mischief of His slaves and from the temptations of the devils and that which they bring.

Then they will not harm him.” So, Abdullah ibn Amr used to teach this supplication to his grown up children. And, he wrote it down on something and hung it on the neck of those who had not attained puberty.  [Abu Dawud 3893 ,sunan tirmidhi Chapter 99, hadith 3539]

أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالْحَاكِمُ وَقَالَ صَحِيحُ الْإِسْنَادِ

Abu Dawood [rah], Nasai [rah] and Al Hakim [rah] said the Isnad is SAHIH

And

قال ‏ ‏أبو عيسى ‏ ‏هذا ‏ ‏حديث حسن غريب ‏

Imam Tirmidhi after quoting it said: Abu Esa [rah] said the Hadith is Hasan Gharib

Sheikh Abdul Qadir al Jilani (ra) prescribed wearing Amulets

Ghuniya tut Talibeen states: To write an “AMULET (TAWEEZ)” for someone who has fever, and then hanging it around his neck.Imam Ahmed bin Hanbal (ra) said: Once I had fever, and an Amulet (Taweez) was written for me. [Al Ghuniya tut Talibeen, Page No. 51]

In the Musannaf of Abu Bakr ibn Abi Shayba, the permissibility of hanging a ta`wiz is reported from many of the Companions and early Muslims (Salaf), including:

Sa`id ibn al-Musayyib, `Ata’, Mujahid, Abd Allah ibn `Amr, Ibn Sirin, `Abayd Allah ibn Abd Allah ibn `Umar, and others (Allah be well pleased with them all). [Musannaf, 5.439]

As for that which is reported from some, including Ibn Mas`ud (Allah be pleased with him), that hanging ta`wizes is shirk, this is understood to mean those that resemble the one’s used in Jahiliyya, or if used thinking that it is the ta`wiz itself that cures or protects, not Allah, or if it contains impermissible invocations or one’s whose meaning is not known.

Allama Abu Sa`id al-Khadimi in his al-Bariqa al-Mahmudiyya Sharh al-Tariqa al-Muhammadiyya. [4.171-172]

حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ” إِذَا فَزِعَ أَحَدُكُمْ فِي النَّوْمِ فَلْيَقُلْ أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ . فَإِنَّهَا لَنْ تَضُرَّهُ ” . قَالَ وَكَانَ عَبْدُ اللَّهِ بْنُ عَمْرٍو يُلَقِّنُهَا مَنْ بَلَغَ مِنْ وَلَدِهِ وَمَنْ لَمْ يَبْلُغْ مِنْهُمْ كَتَبَهَا فِي صَكٍّ ثُمَّ عَلَّقَهَا فِي عُنُقِهِ . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ

Amr bin Shu’aib narrated from his father, from his grandfather, that the Messenger of Allah said: “When one of you becomes frightened during sleep, then let him say: ‘I seek refuge in Allah’s Perfect Words from His anger, His punishment, and the evil of His creatures, from the whisperings of the Shayatin, and that they should come (A’udhu Bikalimatillahit-Tammati Min Ghadabihi Wa Iqabihi Wa Sharri Ibadih, Wa Min Hamzatish-Shayatini Wa An Yahdurun).’ For verily, they shall not harm him.’”He said: “So Abdullah bin Amr used to teach it to those of his children who attained maturity, and those of them who did not, he would write it and then hang it around his neck.”

Sunan Tirmizi # 3528 (Imam Tirmizi graded it Hasan)

Sunan Abi Dawud # 3893

Musnad Ahmed # 6895 (Shaykh Ahmed Shakir graded it “Sahih”)

Musannaf Ibn Abi Shayba # 3261

Mustadrak Hakim (1/548) [Imam Hakim said “Isnaadu Sahih” ]

Imam Bayhaqi,Kitab al Adab # 993

Imam Nasai , Amal al Yawm wa l Laylah, # 765

Imam Baghawi, Masabih al l Sunnah , (2/216)

Imam Tibrizi,Mishkaat al Masabih ,# 2477

Imam Mundhiri ,At Targheeb wa Tarheeb , # 2384

Imam Mundhiri again in Mukhtasar Sunan Abi Dawud , # 3744

Imam Razi,Tafsir Mafatih al Ghayb ,Surah Muminun,Ayat 97

Imam Nawawi ,Al Adhkar

Imam Alusi , Ruh ul Ma’ani, Under ,Surah Muminun,Ayat 97

Imam Ibn Kathir , Tafseer, ,Surah Muminun,Ayat 97

Imam Dhahabi , Al Tibb al Nabawi, Page :281

Ibn Qayyim , Zaad al Maad

Qadhi Shawkhani, Tafsir, Surah Muminun,Ayat 97

Nawab Siqqiq Hasan khan,Tafsir, Surah Muminun,Ayat 97

Al-Albani In SAHIH Sunan Tirmidhi, # 2793

Imam Ali al Qari writes about the hadith of Amr bin Shu’ayb (Hadith posted):

“This Hadith is the basis for hanging those Tawidh(amulets) which contain the names of Allah ,The glorified and exalted.”

[Mirqat al Mafatih , Volume:5, Page:384 , Dar al Kutub al Ilmiyyah , Beirut 1422 AH/2001CE ]

Imam Nawawi before hadith of Amr bin Shuayb :

وقد يستدل للإباحة بحديث عمرو بن شعيب عن

“One may adduce as evidence for their (amulets) permissibility from the hadith of Amr bin Shu’ayb” [ Imam Nawawi , al Majmu Sharh al Madhdhab, (2/88) , Dar al Fikr , Beirut ]

Abdul Rahman Mubarapuri writes under (sharah of) this hadith {Of Amr bin shuayb}:

قال الشيخ عبد الحق الدهلوي في اللمعات : هذا هو السند في ما يعلق في أعناق الصبيان من التعويذات وفيه كلام ، وأما تعليق الحرز والتمائم مما كان من رسوم الجاهلية فحرام بلا خلاف انتهى“Shaykh Abdul Haq Dehlvi has written in {Ashi’at al Lama’at} that this hadith has the evidence for hanging “Taweedhat” (amulets) in children’s neck. And it is haram by consensus to hang sea shella and stones as was the practice in pre Islamic days”

[ Tuhfatul Ahwadhi, Volume:04 , Page:473 , Dar ul Ihya ut Turath,Beirut,1419 ]

Imam Malik (RA)on Taweedh :

: قال مالك لا بأس بما يعلق على النساء الحيض ، والصبيان من القرآن إذا جعل في كن كقصبة حديد أو جلد يحرز عليه

Imam Malik said : “ There is no harm if something written from Quran is hanged onto menstruating women or children ,provided it is covered with iron or leather

[ Imam Nawawi , , al Majmu Sharh al Madhdhab, (2/88) , Dar al Fikr , Beirut ]

Imam Malik  :وقد قال مالك رحمه الله لا بأس بتعليق الكتب التي فيها أسماء الله عز وجل على أعناق المرضى على وجه التبرك بها إذا لم يرد معلقها بتعليقها مدافعة العين وهذا معناه قبل أن ينزل به شيء من العين ولو نزل به شيء من العين جاز الرقى عند مالك(التمهيد لما في الموطأ من المعاني والأسانيد,)(17/161)

Imam Malik said , there is no blame in hanging written Ruqyas ( i,e amulets) Which contains the names of Allah upon the necks of the sick , to drive the healing blessings contained therein , so long as he does not intend by that to prevent the effects of the evil eye before they fall. If some effects of the evil eye have already befallen one, then it is permissible to employ ruqyas according to Imam Malik, to hang written ones upon oneself. [Ibne abd al barr , At Tamhid, , (17/161),Morocco ]

Saeed bin Musayyib [The Tabayi ]

وسئل سعيد بن المسيب عن الصحف الصغار يكتب فيه القرآن ، فيعلق على النساء والصبيان ؟ فقال : لا بأس بذلك إذا جعل في كير من ورق ، أوحديد ، أو يخرز عليه[شرح السنة ـ للإمام البغوى]12/158-159المكتب الإسلامي – دمشق ـ بيروت ـ 1403هـ – 1983م

Saeed bin Musayyib (RA) was asked concerning putting of Tawidh (amulets) containing verses of Quran around the neck of women and young children.He replied that it is permissible if the Tawidh is contained in leather wrap or some metallic box.

[ Imam Baghawi ,Sharhus Sunnah. 12/158,159, Maktaba al Islami,Beirut 1403 A.H ]

Quote:

” The view that amulets are not allowed even if they contain words from the Qur’aan is the view of our shaykhs”

Great Tabayeen have not only approved the use of Tawidh but have been using them

Musannaf Ibn Abi Shaibah , Kitab al Tibb , Volume :12 , Page : 74 (Dar Qurtuba,Beirut)

حدّثنا أبو بكر قال حدثنا عقبة بن خالد عن شعبة عن أبي عصمة قال: سألت سعيد بن المسيب عن التعويذ فقال: لا بأس إذا كان في أديم.

Abu Ismah said ,I asked Sa’id bin Musayb (one of the top ranking Tabi’i) about wearing Amulets, he said: “There is no harm in when it is covered with leather”

حدّثنا أبو بكر قال حدثنا يحيى بن آدم قال حدثنا حسن عن ليث عن عطاء قال : لا بأس أن يعلق القرءان

Imam al Ata (ra) [the Tabi’i Faqih of Makkah] said: “There is no harm in tying (ayahs of) Quran .”

Ata was asked about a menstruating woman who had a Tawidh on her.HE said ,”If it is on leather she should take it off and if it is in silver box,if she wishes she may put it on and if she wishes she need not put it on

Mujahid would write Tawidh for people and hang it on them.

Abu Ja’far was asked concerning writing something from Qur’an and hanging it or tying it , he did not see anything wrong in it.

Ibn Sirin did not see anything wrong in writing from the Qur’an and tying it.

Ayyub said that he saw Ubaydullah ibn Abdullah ibn Umar was tying a thread in his shoulder .

Abu Jafar was asked concerning hanging Tawidh in children’s neck and he allowed it.

Jubayr said there is no harm in hanging Tawidh written from Qur’an ,provided it is taken off before going to the toilet and before intercourse.

Sihr

Dark/Black Magic

 

The Truth Is Revealed: Here’s What Causes Cancer and How to Protect Or Help Yourself In The Fight Against Cancer

Are you familiar with this incredible information?

truth-revealed-heres-causes-cancer-protect-help-fight-cancer4-600x338.jpg

The main cause of cancer was officially discovered before 1923, and the person who made this discovery won the Nobel Prize for medicine in 1931. Very few people in the world know about it, but unfortunately, the truth is hidden from the public.

In 1931, the German scientist Otto Heinrich Warburg (1883 1970) received the Nobel Prize for finding the underlying cause of cancer. Dr. Warburg discovered that cancer is the result of anti-physiological way of life.

Anti-physiological way of eating (mostly food that is acidifying) and physical inactivity, the body creates an acidic environment that is poorly oxygenated.

Cellular acidity displaces the oxygen, andthe lack of oxygen in the cells creates an acidic environment.

Dr. Warburg said: “The lack of oxygen and acidity are two sides of the same coin: if someone has one, it also has the other”.

If you have high acidity levels, you will automatically have a lack of oxygen in the body; if you lack oxygen you will have acidified body. Acidic environment is an environment without oxygen.

“If you take away 35% of oxygen from a healthy cell, you can turn it into a cancer cell in two days,” claimed Dr. Warburg.

“All normal cells have an absolute need for oxygen, but cancer cells can live without it. This is a rule without exception. ”

Tumor tissues are acidic, while the healthy tissues are alkaline.

In his work “The metabolism of tumors,” Dr. Warburg showed that all cancerous forms fulfill two basic conditions: blood acidity and hypoxia (lack of oxygen).

He discovered that tumor cells are anaerobic (do not breathe in oxygen) and cannot survive in the presence of high concentrations of oxygen.

Tumor cells can only survive with the help of glucose and in an environment that does not have oxygen.

Therefore, cancer is nothing more than a defense mechanism that our cells use in order to survive in an acidic environment without oxygen.

Healthy cells live in alkaline environment full of oxygen, which allows its normal functioning. Tumor cells live in an acid environment poor of oxygen.

The acidity and alkalinity of the organism depends on the food.

After the process of digestion has finished, the food, depending on their nutritional profile, creates the conditions of acidity or alkalinity in the body.

In order to put it in simpler words, the alkalinity of the organism depends on what we eat.

An acidic or alkaline condition is measured on a PH scale from 0 to 14, where 7 is the neutral zone. From 0 to 7 is acidic, and 7 to 14 is alkaline.

In order to function successfully, our cells should have a slightly alkaline pH, slightly above 7.

In a healthy individual, the blood pH is between 7.40 and 7.45.

The blood constantly regulates itself to prevent inflammation in the metabolic acidity.

However, some foods are acidifying the blood andpollute the body.

Food that is acidifying the body

  • Refined sugar and all of its derivatives. It is the worst from all because it does not contain protein, fat, vitamins, minerals, only refined carbohydrates, which damage the pancreas. Its pH is 2.1 (very acidic).
  • Meat (all types)
  • Animal products — milk, cheese, cream, yogurt, etc.
  • Refined salt
  • Refined flour and all its derivatives such as pasta, cakes, biscuits etc.
  • Bread
  • Margarine
  • Caffeine
  • Alcohol
  • Tobacco
  • All industrially processed and canned foods, which contain preservatives, artificial colors, flavors, stabilizers, etc.
  • Antibiotics and generally all kinds of medications

Foods that are alkaline

  • All the raw vegetables. Even though some of them have a sour taste, they change when they are entered in the body and become alkaline.
  • For example, lemon inside the body has a very high degree of alkalinity. (Do not be fooled by its very sour taste).
  • They are very alkaline.
  • Whole grains: the only alkaline whole grain is millet. All the other plants are slightly sour, but for an ideal diet you need a certain amount of acidity so it means that it is healthy to consume some whole grains. All whole grains need to be cooked before consumption.
  • Honey has high alkalinity
  • Green plants contain chlorophyll, which has high alkalinity.
  • It is important for the production of oxygen. Be always well hydrated, and drink small sips of water throughout the day.
  • Exercises help maintain the alkalinity of the body because they provide oxygen. Sedentary lifestyle is destroying life.

Chemotherapy does not cure, it rather worsens the acidity of the body.Chemotherapy is acidifying the body to the extent that it must reach out to the alkaline reserve of the body, in order to neutralize the acidity of vital minerals (calcium, magnesium, potassium) embedded in bones, teeth, limbs, nails and hair.

For this reason, we see changes in people receiving chemotherapy, including hair loss.

Other medications can also worsen the acidity of the body, so they should be avoided as much as possible.

The correct ratio of pH

As pointed out, it is nearly impossible the cancer to appear in a person who eats healthy, drinks plenty of clean water and exercises.

To be properly fed, make sure your diet is 60% alkaline, and avoid products that are mostly acidic, such as soft drinks, sweets and fast food.

Do not abuse the salt and use it as little as possible.

If you are sick, it is ideal that your diet is 80% alkaline.

If you have cancer, the advice is to alkalize the body as much as possible. This can be achieved with the help of proper diet, exercise, avoiding stress and additional input of chlorophyll.

Expert opinions

“All the so-called natural deaths are nothing but the terminal point of high body acidity,” — George W. Crile of Cleveland, one of the most renowned surgeons in the world.

“The innumerable names of the diseases are not important, but the fact that they all stem from the basic causes is — too much acidity in the body.” — Dr. Theodore A. Baroody, book “Alkalise or die” (“Alkaliseor Die”)

“Increased acidification of the body is the cause of degenerative diseases. If there is an imbalance and the body begins to store toxins and acidity to a greater extent, your body will start to experience diseases “- Dr. Robert O. Young.

 

souce

Human Rights in Islam 2

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Since Allah is the Absolute and the Sole Master of men and the universe, He is the Sovereign Lord, the Sustainer and Nourisher, the Merciful, Whose mercy enshrines all beings; and since He has given each man human dignity and honor, it follows that, united in Him and through Him, and apart from their other human attributes, men are substantially the same and no tangible and actual distinction can be made among them, on account of their accidental differences such as nationality, color or race. Every human being is thereby related to all others and all become one community of brotherhood in their honorable and pleasant servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic confession of the oneness of God stands dominant and central, and necessarily entails the concept of the oneness of humanity and the brotherhood of mankind.

Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace or at war. The Holy Quran from the English translation of the “Kanzul Iman” very clearly states:
“O believers, stand up firmly by the Commandments of Allah, bearing witness
with justice and let not the enmity of any people incite you that you should
not do justice. Do justice that is nearer to piety and fear Allah,
undoubtedly, Allah is aware of your doings.” (5:8)

Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Holy Quran from the English translation of the “Kanzul Iman” equates it to the killing of entire mankind.
    “…whosoever killed a soul not to retaliate for a soul, nor for creating
disorder in the land, then it is as if he had killed all mankind. And whoso
gave life to one soul, then it is as if he had given life to all
mankind…”(5:32)

It is not permissible to oppress women, children, old people, the sick or the wounded. Women’s honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from among its enemies.

When we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or the legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by God, no legislative assembly in the world or any government on earth has the right or authority to make any amendment or change in the rights conferred by God. No one has the right to abrogate them or withdraw them. Nor are they basic human rights which are
conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.

The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God; because the former are not applicable on anybody while the latter are applicable on every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrator who claims himself to be Muslim, will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God or make amendments and changes in them, or practically violate them while paying lip service to them, the verdict of the Holy Quran from the English translation of the “Kanzul Iman” for such government is clear and unequivocal:
    “Undoubtedly, We have sent down Taurah, wherein is the guidance and light.
According to it the Jews were ordered by Our obedient prophets and men of
learning and jurists for it was desired from them to preserve the Book of
Allah and they were witnesses to it, then fear not people, but fear Me and
do not accept mean price for Our Signs. And whoso judges not according to
what Allah has sent down, they are the persons who are infidels.”(5:44)

Human Rights In An Islamic State
The Security Of Life And Property:
In the address which the Holy Prophet (Peace be upon HIM) delivered on the occasion of the Farewell Hajj, he said:
    “Your lives and properties are forbidden to one another till you meet your
Lord on the Day of Resurrection.” The Prophet (Peace be upon HIM) has also
said about the dhimmis (the non-Muslim citizens of the Muslim state): “One
who kills a man under covenant (i.e., dhimmi) will not even smell the
fragrance of Paradise.”

The Protection Of Honor:
The Holy Quran from the English translation of the “Kanzul Iman” lays down:
    “O believers! let not the men scoff at the men, perchance they may be better
than those who scoff, and nor the women at other women, perchance that
they may be better than those women who scoff, and do not taunt one
another and nor call one another by nicknames. What a bad name is, to be
called a disobedient after being a Muslim, and those who repent not, they
are the unjust. O believers! avoid most suspicions, verily some suspicion is a
sin and do not look out for faults and do not backbite one another. Would
any of you like to eat the flesh of his dead brother? You would abominate it.
And fear Allah, Verily Allah is Oft Returning, Merciful.” (49:11-12)
Sanctity And Security Of Private Life:
The Holy Quran from the English translation of the “Kanzul Iman” has laid down the injunction:
    “O believers! enter not houses other than you own, until you take
permission and salute the residents thereof. This is better for you, haply
you may be heedful.” (24:27)
The Security Of Personal Freedom:
Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defense is not permissible in Islam.The Right To Protest Against Tyranny:
Among the rights that Islam has conferred on human beings is the right to protest against government’s tyranny. Referring to it the Holy Quran from the English translation of the “Kanzul Iman” says:
    “Allah likes not the utterance of evil words except one who is being
oppressed. And Allah is Hearing, Knowing.” (4:148)

In Islam, as has been argued earlier, all power and authority belong to Allah, and with man there is only delegated power which becomes a trust; everyone who becomes a recipient of such a power has to stand in awful reverence before his people toward whom and for whose sake he will be called upon to use these powers. This was acknowledged by Hazrat Abu Bakr (R.A.) who said in his very first address:
    “Cooperate with me when I am right but correct me when I commit error;
obey me so long as I follow the commandments of Allah and His Prophet
(S.A.W.); but turn away from me when I deviate.”

Freedom Of Expression:
Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness. The Islamic concept of freedom of expression is much superior to the concept prevalent in the West. Under no circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to inquire from the Holy Prophet (Peace be upon HIM) whether on a certain matter a divine injunction had been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed their opinion on the matter.Freedom Of Association:
Islam has also given people the right to freedom of association and formation of parties or organizations. This right is also subject to certain general rules.Freedom Of Conscience And Conviction:
Islam has laid down the injunction in the Holy Quran from the English translation of the “Kanzul Iman”:
    “There is no compulsion in religion; no doubt the virtuous path has become
clearly distinct from the erring; then whoso does not accept devil and
believes in Allah, he grasped a very firm knot which is never to open and
Allah Hears and Knows.” (2:256)

On the contrary, totalitarian societies totally deprive the individuals of their freedom. Indeed, this undue exaltation of the state authority curiously enough postulates a sort of servitude, of slavishness on the part of man. At one time slavery meant total control of man over man – now that type of slavery has been legally abolished but in its place totalitarian societies impose a similar sort of control over individuals.

Protection Of Religious Sentiments:
Along with the freedom of conviction and freedom of conscience, Islam has given the right to the individual that his religious sentiments will be given due respect and nothing will be said or done which may encroach upon his right.Protection From Arbitrary Imprisonment:
Islam also recognizes the right of the individual not to be arrested or imprisoned for the offenses of others. The Holy Quran from the English translation of the “Kanzul Iman” has laid down this principle clearly:
    “And no soul bearer of burden will bear the burden of another. And if any
one heavily loaded calls any other to share its load, not anyone will bear
anything from its burden, even though he may be a near relation…” (35:18)
The Right To Basic Necessities of Life:
Islam has recognized the right of the needy people for help and assistance to be provided to them. In the Holy Quran from the English translation of the “Kanzul Iman”, it states:
    “And in their wealth there was the right of the beggars and the
unfortunate.” (51:19)
Equality Before Law:
Islam gives its citizens the right to absolute and complete equality in the eyes of the law.Rulers Not Above The Law:
A woman belonging to a high and noble family was arrested in connection with theft. The case was brought to the Holy Prophet (Peace be upon HIM), And it was recommended that she might be spared the punishment of theft. The Holy Prophet (Peace be upon HIM) replied:
    “The nations that lived before you were destroyed by Allah because they
punished the common man for their offenses and let their dignitaries go
unpunished for their crimes; I swear by Him Who holds my life in His hand
that even if Fatima, the daughter of Muhammad, had committed this crime,
I would have amputated her hand.”
The Right To Participate In The Affairs Of State:
It states in the Holy Quran from the English translation of the “Kanzul Iman”:
    “And those who obeyed the command of their Lord and established prayer and
their affairs are decided by mutual consultation and they spend something
out of Our provision in Our way.” (42:38)

The “Shura” or the legislative assembly has no other meaning except that the executive head of the government and the members of the assembly should be elected by free and independent choice of the people. Lastly, it is to be made clear that Islam tries to achieve the above mentioned human rights and many others not only by providing certain legal safeguards but mainly by inviting mankind to transcend the lower level of animal life to be able to go beyond the mere ties fostered by the kinship of blood, racial superiority, linguistic arrogance, and economic privileges. It invites mankind to move on to a plane of existence where, by reason of his inner excellence, man can realize the ideal of the brotherhood of man. The Holy Quran quotes come from the English translation of the “Kanzul Iman”. This is, by far, the best English translation of the Holy Quran. The faults of the article above are entirely my own. All correct information gathered and written in the article above are entirely attributed to Allah. For He, in His Mercy and Kindness, shows this slave of His, the Right Path. A thousands blessings and Salams go to my hero, Prophet Muhammad (Peace be upon HIM) As-Salatu Wa-Assalamu Alaikah Ya Rasulullah.

 

Author: Dr. Zubair Fattani

dr_fattani@hotmail.com

Human Rights in Islam

Islam has laid down universal and fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances.  These basic rights are associated with Islamic faith and belief because they are divinely ordained.  Thus, human rights in Islam are religious obligations, meaning that it is obligatory for every Muslim to protect them and restore them if they are violated.

Islam declares all people equal in terms of human values, and all individuals are equal before the Islamic code of law.  Its judgments and legal penalties are applicable to all races and classes of people without any distinction, and without any person, group or nation acquiring immunity or privilege.  Every human being is entitled to his integrity, honor and reputation during his life and after his death.

Islam condemns the abuse of power, position and authority and commands people to assist an oppressed person even with the use of force when necessary.  Every individual in an Islamic society, regardless of his faith or religious affiliation, position or social status, has certain immutable rights, which include:

•    The right to be consulted on issues that concern their economic and social affairs
•    The right to be considered innocent unless proven guilty
•    The right to seek judgment against oppressors and to have an equal hearing before the judge

It is an unfortunate reality of our time, however, that the governments of many so-called “Muslim” countries do not apply these principles but rather suppress public opinion and violate human rights.  However, such tyranny is in no way representative of Islamic teachings.  In fact, the Prophet of Islam warned, “The most ruthless in punishing people in this world will be the most ruthlessly punished of people by God on the Day of Resurrection.” [Narrated by Ahmad – saheeh]  And the Qur’an clearly commands:

O you who have believed, stand up firmly for God and witness with justice, and do not let hatred of a people prevent you from being just.  Be just; that is nearer to righteousness.” [ 5:8]

No one may be arrested, exiled, punished or his freedom restricted without adequate legal action.  No one may be subjected to physical or psychological torment, medical experimentation, or any other humiliating treatment.  And it is not permitted to empower executive authority to issue exceptional laws.

These human rights are comprehensive and applicable to every person under Islamic jurisdiction, regardless of his race, religion, nationality or social status.  They cannot be altered at any time or under any circumstance.  Violation of these rights is a violation against the divine decree and necessitates punishment in the Hereafter in addition to that of this world, unless the offender repents and reforms.

If such human rights had never been enforced at some time in human history, they would have remained no more than theoretical ideals in people’s minds.  But Prophet Muhammad founded a civilization in which they were fully implemented, serving as an outstanding example for all future generations of mankind.

A Muslim believer is obligated to oppose injustice and oppression no matter who the victim happens to be.  When seeing another human being in distress or critical need of assistance, it is his duty to help that person; otherwise, he is accountable for whatever increase in suffering was caused by his neglect.  Even during war it is not permissible to harm women, children, the elderly, the sick or the wounded.  The hungry person must be fed, the naked clothed, and the wounded or diseased treated medically, irrespective of who they are.

Under Islam the lives and properties of all citizens are inviolable, whether they are Muslims or not.  The right of security and protection to a person and his family is the most basic of all rights.  It is unlawful in a Muslim society for any of its citizens to be harassed or threatened by words, acts or weapons of any type.  For the protection of human life in particular, Islam has required severe punishments for criminals who murder, injure and harm others.

One of the fundamental rights established by the sacred texts is that no one can be compelled to accept Islam.  It is the duty of Muslims to establish the proofs of Islam to people so that truth can be distinguished from falsehood.  After that, whoever wishes to accept Islam may do so, and whoever wishes to continue in unbelief may do so.

BEHAVIOR OF OLD & YOUNG IN ISLAM

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In every society there are some members who are senior in age and others who are junior to them. The Beloved Prophet (S.A.W.) has, also, explained (in his teachings) what their mutual behavior should be. Stated below are a few Ahadith regarding this aspect of social conduct, which may appear insignificant to some people, but plays an important part in promoting a happy and peaceful life, both at family and community levels.

In one Hadith the Prophet (S.A.W.) is reported to have stated that

“He is not of us, who is not affectionate to those who are younger than him and is not respectful to those who are older.”

In another Hadith he said,

Whoever does not show affection to the young, and respect to the old, is not one of us.

The occasion for the stating of the second Hadith, as related by Anas (R.A.) was once when an elderly person came to meet Rasulullah (PBUH) and the people present in the gathering took some time to make way (clear a path in their midst) for him to go up to the Prophet (PBUH)- i.e. they did not move quickly enough as the old person’s age would have required.

Therefore, these Ahadith show that anyone who wishes to remain attached to the Holy Prophet (PBUH) and his faith should treat those who are younger, to him, with affection and mercy, and those who are older with respect and honor.

It is related by Anas (RA.) that the Prophet of Allah (PBUH) said

“For the young man who will honor an old man because of his age, Allah will appoint men who will honor him in his old age.”

This Hadith explains that, although the reward for showing good manners and respect to one’s elders will be in the Hereafter, the Almighty bestows His favors to such people in this world too.

Article Contributed by: itsIslam Staff

Khawarij cult member admits raping more than 200 women

Wahhabism Unveiled

Captive ISIS militant admits raping more than 200 women

ISIS captured militant Ammar Hussein. (Supplied)

Captured ISIS militant Ammar Hussein says that he raped more than 200 women from Iraqi minorities, and shows few regrets.

Kurdish intelligence authorities gave Reuters rare access to Hussein and another IS militant who were both captured during an assault on the city of Kirkuk in October that killed 99 civilians and members of the security forces. Sixty-three IS militants died.

Hussein said his emirs, or local IS commanders, gave him and others a green light to rape as many Yazidi and other women as they wanted.

“Young men need this,” Hussein told Reuters in an interview after a Kurdish counter-terrorism agent removed a black hood from his head. “This is normal.”

Hussein said he moved from house to house in several Iraqi cities…

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