www.Istijabah.com ....And the vehicle you drive is an instrument that can cause death to people. So, you may unknowingly obstruct your vision in a way that could lead to an accident and (lead to the spilling of) blood of a Muslim or non-Muslim who deserved no punishment, attack or anything. In this case, it is not permissible. If an accident was caused and it was deemed as negligence (on behalf of) a person who hung something on his rear-view mirror and thus did not see - for example, someone walked in front of the car because it was at a blind spot created by a hanging on a rear-view mirror - then this case goes to the qaadi (judge) and the qaadi could possibly judge (in this situation) that the negligence has lead to the person being killed or harmed. This shows that this makes the case very serious. And Allaah ($)) knows best.
So, aside from it being aayatul-kursee or a hanging of the Qur`aan as a qilaadah or a tameemah, then the best position for us to say about this is that it is to be prohibited. It is to be stopped, and you should take it away. (And you must) realize that the issue is an issue of differing of the sahabah, and with issues like this, you (want) be careful of how you enforce that upon other people, and (upon those) who may have adopted a position of some of the sahabah. You want to be careful about how you approach this issue. Na`am. And Allaah (ta`aala) knows best.
I would strongly admonish and advise you in general to keep everything off of your rear-view mirror whether it has aayatul-kursee, Qur`aan, or anything else. Keep things off of your rear-view mirror. If it is a simple strawberry deodorizer, it can be a distraction or it can actually create a blind spot for you. This is a practical issue you should pay attention to. And Allaah ($) knows best.
When reading over the last three chapters over ourselves, do we say them three times each, or do we say them Ikhlaas, Naas, then Falaq in order, three times each?
I think you meant: Ikhlaas, Falaq, and then Naas. And Allaah knows best
I think there are narrations that would support either one or both of those, but I haven't been able to distinguish which one is correct, if one correct and the other is not, or if they are both correct, Allaah (ta`aala) knows best.
As-salaamu `alaykum wa rahmatullaahi wa barakaatuh. What steps should one take if one saw the signs of magic in their family member? e.g. the way the act towards their spouse. What steps should you take to help them, or who would you go to, if you do not know anyone who is knowledgeable?
Wa `alaykumus-salaam wa rahmatullaahi wa barakaatuh. If you see the signs of magic done to someone in your
family, then seek refuge with Allaah
($)
. Allaah($)
is stronger than magic. Allaah($)
is more compelling than magic. And your reliance upon Him will save you from every hardship you face in this life, from physical hardships, financial hardships, spiritual hardships to hardships that you can see in front of you, and hardships from those that you cannot (al-ghayb). With your reliance upon and your connection to Allaah, who is close to you, who loves you, and wants to protect you, and wants you to seek His refuge, He will grant you that refuge and protect you from that magic. And as a person of tawheed, if you turn to Allaah honestly and sincerely, hoping for protection from Him, then He will protect you and you would not need to go beyond that. If you need help, then ask for help from those who have knowledge of Islaam. If you have no scholars around you,www.Istijabah.com then ask students of knowledge who are known for their good understanding in Islaam. And Allaah
($)
knows best.
Do not be like those people, who, as soon as someone begins to act strange, they assertively assume he is being affected by magic. It could be because he getting older, it could be because his diet is not a good one, it could be because he is facing more stress than he normally does. Being affected by magic is an issue of the
ghayb. You do not see it. You do not know it. You do not know if a person has been affected by magic. You
may suspect it, but you have no knowledge of it, unless the magician comes and tells you: "I have put magic on your husband" or "I have put magic on your wife." Without having firsthand knowledge of the magic, then you do not know it is magic. The affects of magic can be similar to psychological diseases and disorders and sometimes physical disorders and illnesses. You will not be able to distinguish with certainty that this is the effect of magic or that it is simply physical illness. So, it is upon you in all situations and in all cases, to rely upon Allaah whether your husband or your spouse has now begun to behave strangely - whether that is the result of magic or a change in diet, getting older, menopause, etc. All of that can be rectified through seeking the rectification from Allaah (ta`aala) alone, whether the source of the problem is ghayb (unseen) or something that can be studied scientifically.
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With regard to removing an amulet from another (here specifically, the question was targeted to someone in an office setting in the West), Ustaadh Moosaa clarified the following:
While we might say in our class that the safest opinion is that you do not use amulets with Qur`aan passages (e.g. aayatul-kursee), remember that it is something that the sahabah and tabi`een differed over. The differing is old and goes way back. If someone has an amulet which contains Qur`aanic passages and he believes that the
sahabah who said it was allowed, are correct in this issue, then we are going to invite the person to a discussion
of this issue from Kitaab at-Tawheed, for example, or whatever explanations are easily available from the scholars, and try to lead them to the right decision.
This is an easier way versus someone who has an amulet that says "Yaa `Abdul-Qaadir" or an amulet that says "Yaa Muhammad!" seeking protection from the Prophet
(!)
, or anyone other than Allaah, righteous or unrighteous. In this case, the munkar is mutafaq `alayh - there is consensus of the scholars that this is absolutelyharaam, it is shirk, and there is no angle for justification. And a different stance is required without any
leniency.
As-salaamu `alaykum wa rahmatullaahi wa barakaatuh. If you know that destroying someone's amulet will possibly result in them seeking to get another one, is it still recommended to destroy the amulet in this situation? If not, would that be considered neglecting the obligation of commanding the good and forbidding the evil?
Wa `alaykumus-salaam wa rahmatullaahi wa barakaatuh. Returning this issue back to the general principle of how
evil things are to be changed is known from the hadeeth in Saheeh Muslim:
«Whoever among you sees an evil action, then let him change it with his hand; if he cannot, then with his tongue; and if he cannot, then with his heart by hating it – and that is the lowest level of true faith.»
www.Istijabah.com The scholars have said that the ability mentioned in this hadeeth: «Whoever among you sees an evil action, then let him change it with his hand...» meaning: authority. So, if you are the father of a group of children and someone puts an amulet on your child, then you must remove that physically. You may not allow it to be there. You are the ruler in this case. You remove the evil thing with your hand. And you are required by your religion to do that. Similarly is the case when you have authority over others in other situations. If you do not have that authority, then your position is that you advise, invite, teach, and encourage people to stay away from something harmful and to invite them to good with your tongue. And if you are unable to do that because of a language barrier or any other reason that prevents you from getting your message to that person, the least is that you really hate it, and the hatred remains in your heart..
So this applies to this issue: if you have a child under your care, whether you are the mother or the father, you must physically remove the amulet. You cannot allow your son, under your authority, to wear an amulet, saying: "I am trying to give advice." Rather, you, as a person of authority, must remove the evil thing with your hand, even if he replaces it. If he replaces it, then you must remove it again, because you are responsible for removing the evil with your hand since you have authority.
We also need to understand that when you remove it from your son, and he goes and gets another one, then (your son) has obviously not understood the issue properly, and he has not been reminded sternly enough. He simply had the thing removed from him. So here, you need to increase the level of education. You need to increase the amount of knowledge he has about his religion so that he does not replace it again. And so, likely, there is a deficiency in how much information he has received about Islaam. And Allaah (ta`aala) knows best.
So as mentioned, when you do not have authority, you do not go and physically remove the amulet from another person. Rather, you do it with authority. So, you can understand (the narration to remove the amulet) in one of two ways:
1. No amulet or necklace shall remain on the neck of any animal...they should all be cut off.. Meaning: Every one of you that has authority, i.e. owns his animal, he must go to their animal and remove the amulet/necklace.
2. Those of you who heard this statement from me, you have been given authority..
This is an order from the Messenger
(!)
for those to go and physically remove the amulets from around the necks of the riding animals. And Allaah knows best.Is it permissible to hang du`aa for the purpose of learning them? For example, can I hang the du`aa for going outside of the house, on the doors, so my children can read and memorize them? It is permissible to hang the du`aa for the purpose of learning them with conditions:
www.Istijabah.com Secondly: It does not remain beyond the time that it takes to memorize the du`aa. It must not become a permanent fixture in your house. It is not a decoration and it is not to be taken as a decoration, because that is a disgrace to the du`aa learned from the Messenger of Allaah
(!)
- that it is hung in a house where people leave the house and do not use it.Thirdly: It is to be acted upon. It is to be an educational tool and not something that remains there.
Fourthly: It is not hung in a place or in a manner that is disgraceful to the knowledge contained in that paper. For example, (do not place it) on a paper that often falls to the floor. Rather, it is put on a place where people can easily read it, and learn it.
So, the goal in hanging this is to learn it and remove it when the people have learned it. There's no reason for it to remain beyond that.
We will close sending Salaah and Salaam upon the finest of creation, the Messenger of Allaah, Muhammad ibn `Abdullaah, upon his family members, companions and followers until the Last Day. And Allaah