Ruqyah from the Sunnah


Initially all forms of ruqya were prohibited but later on, he (Peace and Blessing upon Him) allowed people to use only the ruqa that he approved, or that did not contain shirk.

Jabir Bin 'Abdillah (RA) reported that Allah's Messenger (Peace and Blessing upon Him) prohibited ruqa. Then, some people from the tribe of 'Umr Bin Hazam came to him and said, "We have a ruqyah that we used to use for scorpion and snake stings; but you have now prohibited using ruqa." And they showed it to him. He (Peace and Blessing upon Him) said:

‘I do not see anything wrong in it. Anyone among you who can benefit his brother should do so.’ (Muslim)


Conditions for a Permissible Ruqyah


There are some important conditions that must be satisfied in a ruqyah to make it permissible. They were summarized by Ibn Hajar (AR):

"There is a consensus among the 'ulama that ruqa are permissible when they satisfy three conditions:

1 - To be with Allah's words or His names and attributes

2 - To be in Arabic or of an intelligible meaning

3 - And to believe that they do not have effect by themselves but by Allah (swt) " Fath ul Bari 10/240



In what follows, we discuss each of these conditions:

1. Must Be with Allah's Words, Names, or Attributes

As we will see below, all forms of ruqa reported in the Sunnah satisfy this condition. They either consist of specific portions of the Qur’an, such as al-Fatiha or Ayat ul-Kursiy, or contain a praise of Allah ('Azza wa Jalla) and an invocation of His help and protection.



2. Must Be with Clearly Understood Words

This is an important condition that must be satisfied in order to eliminate any magic factors from the ruqyah.



3. Believing That the True Benefit Is from Allah ('Azza wa Jalla)


The cure is from Allah and not from the one performing the ruqya, no matter how pious he seems- if he claims to be able to cure people and you believe him- then you have committed shirk- exactly what the shaytan and the magician want of you.




Additional Guidelines

In what follows, there are additional guidelines that should be taken into consideration what performing a ruqyah.


1. Adhering to What Is Reported in the Sunnah

Ruqyah is a form of supplication. As is the case with other supplications, it is permissible to use any words that fulfill the above conditions. This is approved by Allah's Messenger (Peace and Blessing upon Him) who said:

‘There is nothing wrong with ruqya as long as they do not involve shirk.’ Muslim



Things to Avoid in a Ruqyah

1. Shirk

'Awf Bin Malik al-Ashja'i (RA) narrated that he said to the Prophet (Peace and Blessing upon Him), "O Allah's Messenger! We used to apply ruqa during Jahiliyyah. What do you think of that?" He (Peace and Blessing upon Him) replied:

‘Present your ruqa to me. There is nothing wrong with them as long as they do not involve shirk.’ Muslim



Ibn Mas’ud's wife Zaynab (RA) narrated that he saw on her neck a string and asked her, "What is this?" She replied, "It is a string on which a ruqyah was made for me." He cut it off her neck and said:

"You, family of Ibn Mas’ud, are in no need for shirk. Truly, I heard Allah's Messenger (Peace and Blessing upon Him) say: ‘Indeed, ruqya (that involves shirk), amulets, and tiwala, are all acts of shirk.'

She said, "Why do you say this? I was having spasms of pain in my eye; so I went to such and such a Jewish man, and whenever he treated it with ruqyah, it soothed it." He replied:

"That is the doing of Satan. He (Satan) pokes it with his hand; and when the ruqyah (shirk) is applied to it, he removes his hand. It would have been sufficient for you to say what Allah's Messenger (Peace and Blessing upon Him) used to say:

‘Athhib il-ba's, rabb an-nas, washfi ant ash-shafi, la shifa illa shifa uk, shifaan la yughadiru saqama.’

Meaning: ‘Remove the affliction, Lord of the people, and cure - You are the one who cures, and there is no cure except from You—a cure that will not leave any sickness.’ Recorded by Abu Dawud; judged hasan by al-Albani (Mishkat ul-Masabih no. 4552).



The Prophet (Peace and Blessing upon Him) explicitly prohibited all magical ruqya. Jabir reported that the Prophet (Peace and Blessing upon Him) said:

‘Nashrah* is of the doing of Satan.’ Recorded by Ahmad and Abu Dawud. Verified to be authentic by al-Albani (as-Sahihah no. 2760).

(*A magical spell done to counter another magical spell.)



2. Seeking It from Magicians or Soothsayers

One may never go to a magician for help, regardless of whether the magician were true or false. False magicians are liars who pretend things to attract people's awe, money, or both.

True magicians rely on jinns and the devil, and apply procedures containing kufr to produce their spells. Thus all of their spells, including ruqya, are prohibited, and any Muslim who seeks their help belies his belief in the Prophet (Peace and Blessing upon Him).

Abu Hurayrah (RA) reported that the Prophet (Peace and Blessing upon Him) said:

‘Whoever goes to a soothsayer or fortuneteller and believes in what he says has indeed rejected that which has been revealed to Muhammad.’

Recorded by Ahmad and al-Hakim. Verified to be authentic by al-Albani (Sahih ul-Jami no. 5939).



As indicated in the Qur’an, (the magicians can never be successful) (Taha 20:69), nor (can they benefit anyone) (al-Baqarah 2:102). Because of all of this, and from the rule established earlier that Allah did not make our cure in anything that He prohibited, we clearly conclude that it is not permissible at all to seek a ruqyah from a magician.



3. Using Unintelligible Words or Phrases

As has been indicated earlier, a ruqyah must be in intelligible and well-understandable words. Otherwise, it could contain shirk, magic, or other evils covered by cryptic characters and mysterious words.



4. Applying It in Prohibited or Strange Situations

Some people require that a ruqyah be accompanied with bizarre actions or conditions, such as applying it in a graveyard or bathroom, or applying it to a person who is unclean or covered with najasah. These and other similar requirements, beside conflicting with what has been reported in the Sunnah, demonstrate a devilish tendency that must be totally avoided.

As for writing a ruqyah on a piece of paper and attaching it to the body of the patient, or soaking the paper in water and making him drink that water, or blowing and spitting over a water container while reading it and then making him drink that water, all of this has no basis in the Sunnah (There are some authentic reports indicating that Imam Ahmad (AR) and some other 'ulama of the salaf have allowed some of these actions, but this by no means gives them a stamp of approval without a supportive evidence from the Sunnah.), and should therefore be totally avoided.



5. Using Prohibited Words or Phrases

A ruqyah may not include evil words, such as cursing, offensive descriptions, or profanity. All of this is prohibited, and, as has been indicated earlier, Allah did not make our cure in anything prohibited.

eg. "May the evil eye fall back on the one who did it and his whole family and children" This is a form of transgression because the one who may have done the evil eye is the one guilty of the crime, not his children and family!


6. Relying on the Power of the Ruqyah

Neither the person applying a ruqyah, nor the person to whom it is applied may assume that it has an independent power of cure or protection. They must both put their full trust in Allah, rely fully on Him, and believe that the ruqyah is a means that He created for them.

As Ibn Al-Qayyim indicates (Al Jawab Al Kafi), one should view a ruqyah like one does a sword: it can be of no use without three conditions:

a) It should be strong and sharp.

b) The person using it should be well versed and experienced.

c) There should be no obstacles hindering it from being most effective.






Ruqyah with Allah's Name

Abu Sa’id al-Khudri (RA) reported that Jibril came to the Prophet (Peace and Blessing upon Him) and said:, "O Muhammad, are you sick?" He replied, ‘Yes.’ He said:

"Bismillahi arqik, min kulli shayin yuthik, min sharri kulli nafsin aw ayni hasid - With Allah's Name I shelter you (give you ruqyah), from all that ails you, from the evil of every soul, or that of the envious eyes. May Allah cure you; with Allah's Name I shelter you." Muslim and others.





Ruqyah with Allah's Book

'Aishah (RA) reported that Allah's Messenger (Peace and Blessing upon Him) came into her house and saw with her a woman who was treating her with ruqyah. He told her:

‘Treat her (only) with Allah's Book.’ Recorded by Ibn Hibban; verified to be authentic by al-Albani in as-Sahihah no. 1931.

In what follows, we present ruqa with specific suras or ayat as is recorded in the Sunnah.

So any verse from the Quran can be recited but certain verses are more effective (eg. Ayat Al Kursi) or have certain virtues (2:102 and other sihr verses) or surah fathiha which can be read to cure evil eye and poison.


Ruqyah with al-Fatiha

Abu Sa’id al-Khudri and Ibn Abbas (RA) reported that a number of the Prophet's (Peace and Blessing upon Him) companions were on a journey. They stopped one night by the dwellings of a bedouin tribe who refused to host them and give them food.

The chief of that tribe was then stung (by a snake or scorpion). His people tried everything possible to treat him, but to no avail. One of them suggested to seek help from the travellers. When they came to them, one of them said, "By Allah, I can perform ruqyah; but you have refused to host us. So I would not perform the ruqyah until you pledge to give us an offering."

They agreed to give them a flock of thirty sheep, and the companion started blowing (with light spit) on the stung man's sting and reading al-Fatiha. He was immediately cured, like one who was tied and then set free. He stood and walked as if nothing happened to him, and they gave them their pledged offering.

Some of the companions said, "Let us divide this flock among us." Others said, "No, you may not take any pay for reading Allah's Book! Let us not divide the goats until we reach the Prophet (Peace and Blessing upon Him), tell him what happened, and see what he commands us."

When they reached al-Madinah, they came to the Prophet (Peace and Blessing upon Him) and told him what happened. He said (approvingly):

‘How did you know that it (al-Fatiha) is a ruqyah? You have done well! And indeed, the best thing to be paid for is Allah's Book*. So, divide it among you; and allot a share for me.’ Al-Bukhari, Muslim, and others.


Muhammad Al Jibaly

Sickness: Regulations & Exhortations

The rights of a husband from his wife

Riyad as-Salihin (The Meadows of the Righteous)

by Imam Nawawi

35. Chapter: On the rights of a husband from his wife

Allah Almighty says, "Men have charge of women because Allah has preferred the one above the other and because they spend their wealth on them. Right-acting women are obedient, safeguarding their husband's interests in his absence as Allah has guarded them." (4:34)

281. Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'When a man calls his wife to bed and she does not come and he spends the night angry with her, the angels curse her until morning.'"

In a variant they both have, "When a woman spends the night spurning her husband's bed, the angels curse her until morning." [Agreed upon]

In one variant, the Messenger of Allah said, "By the One in whose hand my soul is, there is no man who calls his wife to his bed and she refuses to come without the One in the heaven being angry with her until until her husband is pleased with her again."

282. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "It is not lawful for a woman to fast while her husband is present, except with his permission, nor to give someone permission to enter his house without his permission." [Agreed upon. This is the version in al-Bukhari]

283. Ibn 'Umar reported that the Prophet, may Allah bless him and grant him peace, said, "All of you are shepherds. Each of you is responsible for his flock. An amir is a shepherd. A man is a shepherd in respect of his family. The woman is a shepherd in respect of her husband's house and children. All of you are shepherds and each of you is reponsible for his flock." [Agreed upon]

284. Abu 'Ali Talq ibn 'Ali reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "When a man calls his wife to attend to his need, she should come to him, even if she is at the oven." [at-Tirmidhi and an-Nasa'i]

285. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "If I were to command anyone to prostrate to anyone else, I would have commanded women to prostrate to their husbands." [at-Tirmidhi]

286. Umm Salama reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Any woman who dies at a time when her husband is pleased with her will enter the Garden.""

287. Mu'adh ibn Jabal reported is that the Prophet, may Allah bless him and grant him peace, said, "A woman does not injure her husband in this world without his wife among the houris saying, 'Do not injure him, may Allah fight you! He is a guest with you who is about to leave you for us." [at-Tirmidhi]

288. Usama ibn Zayd reported that the Prophet, may Allah bless him and grant him peace, said, "I have not left after me any temptation more harmful to men than women." [Agreed upon]

~ Truthfulness ~

Riyad as-Salihin (The Meadows of the Righteous)

by Imam Nawawi

4. Chapter: On Truthfulness

Allah Almighty says, "O who you believe! Fear Allah and be with the truthful' (W9:129; H9:119)

and the Almighty says, "Truthful men and truthful women," (33:35)

and the Almighty says, "Being true to Allah would be better for them." (W47:20; H47:21)

54. Ibn Mas'ud reported that the Prophet, may Allah bless him and grant him peace, said, "Truthfulness leads to piety and piety leads to the Garden. A man should be truthful until he is written down as truthful in the sight of Allah. Lying leads to deviance and deviance leads to the Fire. A person lies to the point that he is written down as a liar in the sight of Allah." [Agreed upon]

55. Abu Muhammad al-Hasan ibn 'Ali ibn Abi Talib said, "I memorised from the Messenger of Allah, may Allah bless him and grant him peace: 'Abandon anything that gives you doubt for what gives you no doubt. Truthfulness is peace of mind and lying is doubt." [At-Tirmidhi]

56. Abu Sufyan Sakhr ibn Harb said in a long hadith concerning what happened with Heraclius: "Heraclius said, 'What does he order you to do?' I replied, 'He says, "Worship Allah alone and do not associate anything with Him and abandon what our ancestors said." He commands us to pray, to speak the truth, to be chaste, and to maintain ties of kinship.'" [Agreed upon]

57. Abu Thabit (and it is said Abu Sa'id and Abu'l-Walid) Sahl ibn Hunayf, who was at Badr, reported that the Prophet, may Allah bless him and grant him peace, said, "If someone asks Allah Almighty for martyrdom with true sincerity, Allah will raise him to the level of the martyrs, even if he dies in his bed." [Muslim]

58. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "One of the Prophets, may the blessings and peace of Allah be upon them, went on an expedition and said to his people, 'A man who has contracted a marriage with a woman and wants to consummate it but has not yet done so should not go with me, nor should anyone who has built a house and not yet raised its roof, nor anyone who has bought some sheep or pregnant she-camels and is waiting for them to give birth.' So he went on the expedition and approached the town at the time of the 'Asr prayer, or about that time. He said to the sun, 'You are under command and I am under command. O Allah, hold it back for us!' And it was held back until Allah gave him victory. He gathered the booty and it, i.e. the fire, came to consume it, but it did not consume it. He said, 'Some of you have stolen from the booty. A man from every tribe should come and give allegiance.' One man's hand stuck to his hand and he said, 'The theft is among you. Your tribe should give me allegiance.' The hands of two or three men stuck to his hand, and he said, 'The theft is among you.' So they brought a head made of gold looking like the head of a cow and put it down and the fire came and consumed it. Booty was not lawful for anyone before us. Then Allah made booty lawful for us. Allah saw our weakness and incapacity and so He made it lawful for us." [Agreed upon]

59. Abu Khalid Hakim ibn Hizam reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The seller and the buyer have the option to withdraw as long as they have not yet separated. If they speak the truth and make things clear, they will be blessed in their sale. If they conceal things and lie, the blessing of their transaction will be wiped out." [Agreed upon]

~ The Rules of Backbiting ~

Question:

I want to know what exactly constitutes 'gheebat' or gossiping in Islam... I mean if someone's actions directly affect you and you discuss the problem with others is that gheebat? secondly, can you tell me for instance, if I advise somebody and explain by referring to some one's past conduct, is that gheebat? I would be obliged, because I fear I do discuss people most of the time, one way or the other.

Answered by Imam Abu Hamid Muhammad Al-Ghazali

Answer:

Backbiting

from "Mukhtasar Minhaj al-Qasideen" (being Ibn Qudamah's abridgement of Ibn al-Jawzi's summary of al-Ghazzali's "Ihya' `Ulum al-Deen")

NOTE: This text is copyrighted.

Permission is granted to include it on web sites, and to make hard copies for the SOLE PURPOSE of da`wah (propagation) or educational efforts. Due acknowledgement should be given. (c) Suheil Laher

"O you who believe! Avoid much suspicion, for some suspicions are a sin. Do not spy on one another, nor backbite one another. Would one of you love to eat the flesh of his dead brother? Nay, you would abhor it, [so similarly, avoid backbiting]. And fear Allah. Indeed, Allah is Most Forgiving, Most Merciful." Qur'an, [49:12]

"And do not follow that of which you do not have knowledge. Indeed, the hearing, the sight and the heart - [you] will be asked about all of those." Qur'an, [17:36]

"He does not utter a [single] word, except that there is, with him, [an angel] ready and waiting [to record it]." Qur'an, [50:18]

Imam Nawawi says "It is obligatory for every sane adult to guard his tongue against talking, except when it contains a clear benefit. If talking and remaining silent are of equal benefit, it is sunnah to abstain, for permissible talking might lead to something undesirable or forbidden, as in fact is very often the case, and nothing matches safety."

On the authority of Abu Hurayrah :

"Whoever believes in Allah and the Last Day should say [something] good, or he should keep silent." [Bukhari, Muslim, Ahmad, Tirmidhi, Ibn Majah]

Nawawi says, "This hadith is quite explicit that it is imperative to not talk unless the speech is good, which is that wherein there is some benefit. If a person is in doubt as to whether there will be any benefit, then he should remain silent."

On the authority of Sahl ibn Sa`d :

"Whoever guarantees for me what is between his two jaws and what is between his two legs, I guarantee Heaven for him." [Bukhari, Muslim]

On the authority of `Uqbah ibn `Amir : I said, 'O Messenger of Allah! What is salvation?"
He said, "Hold your tongue, let your house contain you, and weep over your sins." [Bukhari, Muslim]

Mu`adh ibn Jabal said, "Are we even going to be held accountable for what we say?!"
The Messenger of Allah (may Allah bless him and grant him peace) said, "May your mother be bereaved of you! Is there anything which drags people into the Fire on their faces other than the harvest of their tongues?!" [Tirmidhi (hasan sahih)]

On the authority of Abu Bakrah, from the Farewell Pilgrimage:

"Indeed, your blood, property and honor are sacred to [one another], like the sanctity of this day of yours in this city of yours." [Bukhari, Muslim]

On the authority of Abu Hurayrah :

"All of a Muslim is prohibited to another Muslim : his blood, his honor and his property." [Muslim]

"O assembly of those who have believed with their tongues, but into whose hearts faith has not yet reached! Do not backbite the Muslims, nor seek out their secrets! For, whoever seeks out the faults of his brother, Allah will seek out his secrets. And, whoever has his secrets sought out by Allah, Allah will disgrace him, even [if he hides] in the depths of his house. [Abu Dawud in al-Adab, 4/271, #4880]

"Beware of backbiting, for backbiting is more serious than adultery. A man may commit adultery, and drink [wine], and then repent, and Allah will forgive him. But, the backbiter will not be forgiven by Allah until his [backbited] companion forgives him." [Suyuti, Al-Jami` as-Saghir, 1/174, #2919, from Ibn Abid-Dunya, and Abush-Shaykh, Al-Tawbikh.]

Meaning of ghibah

It has been defined precisely by the Prophet (may Allah bless him and grant him peace) as, "Your mentioning your brother with something about him that he dislikes [being spoken about]."
Someone asked, "How about if my brother contains that [characteristic which I am mentioning]?"
He replied, "If he possesses that which you mention, then you have [indeed] backbited him. And, if he does not contain that which you say, then you have slandered him." [Muslim in al-Birr, 4/2001, #70; Ahmad in Al-Musnad, 2/230,384]

Body.
Lineage.
Character.
Clothing.

Ghibah in the guise of religiousity

"Praise be to Allah who has saved us from such evil."
"We ask Allah for protection."
"That poor fellow! Allah has afflicted him with a great calamity. May Allah forgive him and us."

Listening to Ghibah

Someone who listens to backbiting is a partner to it. He is not absolved of the sin of listening unless he remonstrates verbally, or in his heart if he is afraid. If he is able to start talking about something else, or to change the subject of the conversation, then it is imperative for him to do so.

"And, when they hear vain talk, they turn away from it." [Qur'an, 28:55]

"[Successful are] those who shun vain talk." [Qur'an, al-Mu'minun: 3]

"Whoever is present while a Muslim is humiliated before him, and is able to assist him [and yet does not], Allah will humiliate him before [all of] creation." [Ahmad in al-Musnad, 3/487; Suyuti in Al-Jami` As-Saghir, 2/510, #8375]

"Whoever protects a believer from a hypocrite, Allah will send to him an angel to protect him from the Fire of Hell on the Day of Arising. [Abu Dawud in al-Adab, 4/272, #4883]

"Whoever averts [an attack] from the honor of his brother, Allah will avert the fire from his face on the Day of Arising." [Tirmidhi (hasan)]

Causes of ghibah

1. Thirst for revenge. Backbiting one's brother and obtaining gratification from his anger.
2. Peer pressure. Desire to fit in with and be accepted by one's companions.
3. Desire to exalt one's self by degrading another. In the same way, one may become jealous when another is praised, and therefore seek to disparage him.
4. Jest and play. A desire to make others laugh. Some people even make a living out of this.

Cure for ghibah

Realize that it exposes you to the displeasure of Allah, the Exalted. Remind yourself that your good deeds will go to the person whom you are backbiting, and his sins will be borne by you. Ponder over your own faults, and occupy yourself with correcting them. Feel ashamed to discuss the faults of others when you yourself have so many faults. If you are rally free from fault, then occupy yourself with thanking Allah for His favor. Just as you would dislike someone else backbiting you, out yourself in the place of the one whom you are inclined to backbite.

"Indeed, truthfulness leads to righteousness, and righteousness leads to Heaven. And, a man [continues to] tell the truth, until he is recorded before Allah as a truthful one. And, indeed, lying leads to evil, and evil leads to Hell. And, a man [continues to] lie until he is recorded before Allah as a liar. [Bukhari, Muslim]

"Insulting a Muslim is impiety, and killing him is [a form of] unbelief." [Bukhari, Muslim, Ahmad, Nasa'i, Ibn Majah, Tirmidhi, Tabarani, Daraqutni.]

Ghibah of the heart

To think the worst of Muslims. You may not think badly of a Muslim unless you have definite knowledge of his having done something evil, and there is no possible excuse or justification for him. You should try to make 70 excuses for your brother, and if you cannot find an excuse for him, look for some flaw in your perception. If someone informs you of something bad about someone else, it is obligatory upon you to investigate the matter. Is there some enmity between the informer and the one he is telling you about? You are obliged to think the best of your Muslim brother/sister. Thwart Satan by making du`a for the person. Do not spy on your brother, under the pretext of trying to find out the truth. If it does turn out that he has done something wrong, then advise him in secret.

Cases in which ghibah is permissible

1. Injustice. One who has suffered injustice is entitled to mention the one who has committed injustice to someone who is capable of restoring his rights to him, such as a legitimate Muslim ruler or judge.
   
2. Seeking help to change an evil, or to reform the wrongdoer. If the intention in telling the ghibah is not to change the wrong, then it is forbidden to relate it.
   
3. Asking for a fatwa. A person may say, 'My father/brother/wife has done such-and-such to me. What can I do about it?

   On the authority of `A'ishah : Hind, the wife of Abu Sufyan, said to the Prophet (may Allah bless him and grant him peace), "Abu Sufyan is a miserly man, and he is not giving me what would suffice me and my child, unless I take from him without his knowing." He said, "Take what suffices you and your child according to common usage." [Bukhari, Muslim]

   However, it is more precautionary to avoid mention of names, for example by asking instead, "What is the verdict regarding a person who has done such-and-such?"
   

4. Warning, such as warning a prospective buyer that the merchant is a swindler, or warning a student that his prospective teacher is an innovator or a deviant. Also, revealing the faults of weak narrators and forgers of hadith, and giving someone a candid appraisal of a person whom the former is thinking of marrying.

   On the authority of Fatimah bint Qays : she said, "I came to the Prophet (may Allah bless him and grant him peace) and told him, "Abu Jahm and Mu`awiyah have [both] proposed to me." He said, "As for Mu`awiyah, he is a poor man with no money, and as for Abu Jahm, his stick never leaves his shoulder." [Bukhari, Muslim, Malik]
   

5. If someone is commonly known by a nickname, although if there is some alternative way to refer to him, it is preferable.
   
6. Someone who sins openly, and has no qualms about his sins being mentioned.
   However, it is not permissible to mention any of his secret sins.

   "There can be no backbiting of one who casts off the mantle of modesty." [Suyuti, Al-Jami` As-Saghir, 2/519, from Bayhaqi.]

Expiation for ghibah

The backbiter has committed two infringements; one upon the limits of Allah, and this must be expiated by repentance and regret. The second is on the rights of his brothers/sisters. If news of the backbiting has reached the person, the backbiter must apologize to him/her, and express regret at having said it.

"Whoever has wronged his brother, in the way of property or honor, let him go to him and repair it, before it is taken [from him on a day] when he has no dirhams or dinars, such thatif he has any good deeds, some of the good deeds will be taken and given to [the wronged one], otherwise [if he has no good deeds], some of the other's evil deeds will be taken and cast upon him." [Bukhari, Al-Mazalim, 5/121, #2449. Ahmad, Al-Musnad, 2/435]

If the person has not learned that he has been backbited, then the backbiter
need not tell him, but he should ask Allah to forgive him.

"The expiation with regard to one who has been backbited is that forgiveness be asked for him." [Suyuti, Al-Jami` As-Saghir, 2/390, #6259]

Mujahid said : the expiation for eating the flesh of your brother is that you praise him and pray for good for him, and similar is the case if he has died.

On Backbiting non-Muslims

In the Name of Allah, Most Gracious, Most Merciful.

Praise be to Allah, Who sent His messenger with the Guidance and the religion of truth, in order that He might make it prevail over all religions, though the pagans may be averse. Blessings and peace be upon the Messenger of Allah, who was sent to perfect the noble traits of character.

To proceed : May Allah guide you to felicity! You have asked about the permissibility of a Muslim’s backbiting a non-Muslim. A possible source of confusion here is that the Qur’anic verse prohibiting backbiting is addressed to the believers, and says, in translation,

‘O you who believe! Avoid much suspicion; indeed, some suspicions are a sin. And do not spy, nor backbite one another.’ [Qur’an, 49:12]

Hence, one may mistakenly conclude that backbiting non-Muslims is permissible. However, one should beware of relying on first impressions, and especially in matters related to the Sacred Law, one should refrain from pronouncing one’s own, unlearned opinion on a matter based on one’s own impressions. The Qur’anic and hadith texts prohibiting speaking without knowledge, and censuring those who pronounce verdicts (fatwa) rashly, are numerous, and we will not mention them here. The verdict here requires consideration of the evidence and texts in their totality, for only such can yield a full picture of the situation.

Firstly, the fact that the address is made to the Muslims, rather than to mankind in general, is understandable when one takes into consideration that the unbelievers, although also subject to all of Allah’s commands, and technically obligated to follow them, (as evidenced by the clear texts of the Qur’an, and backed by the consensus of Muslim scholars) are first and foremost called upon to believe. This is because rectitude of doctrine is a prerequisite for the acceptability of a good deed, and without belief in Allah and all His Messengers, deeds are rendered worthless, like floating dust or scattered ashes, not earning their doer any reward in the Hereafter. It is only by accepting the message of Allah, and all his Prophets, that one can ‘validate’ one’s good deeds so as to earn reward for them in the Hereafter. This includes those who followed the message of a previous Prophet, and they shall receive a double reward upon embracing the Final Message.

`Those to whom We gave the book before it, they believe in it. And, when it is recited to them, they say, ‘We believe in it. Indeed, it is the truth from our Lord. Indeed, we were, [even] before it, Muslims’. They will be given their reward twofold, because they persevered.’ [Qur’an, 28:52-54]

Furthermore, there are some orders and prohibitions (or all, according to the epistemology of the Ash`aris) whose goodness or baseness can be known only through scriptural communication, such that an unbeliever would not be likely to obey them without first embracing faith.

That the address is made to the believers does not rule out its applicability to unbelievers; i.e. the command, `Do not backbite one another,’ does not, logically, imply a permission to backbite others. For example, Allah says, (translated),

‘O you who believe! Devour not your wealth amongst yourselves by falsehood, except if it be by trade, by mutual consent amongst yourselves.’ [Qur’an, 4:29]

This verse does not give permission to consume the wealth of the Dhimmis (non-Muslim subjects of the Islamic state). It is reported that the Messenger of Allah (may Allah bless him and grant him peace) said,

‘Does any of you, while reclining on his couch, imagine that Allah has prohibited only that which is to be found in this Qur'an? By Allah, I have preached, commanded and prohibited various matters as numerous as that which is found in the Qur'an, or more numerous. Allah has not permitted you to enter the houses of the people of the Book without permission, nor to beat their women, nor to eat their fruits when they give you that [tax] which is imposed on them.’ [Narrated by Abu Dawud]

And it is reported in another narration that he (peace and blessings be upon him and his Household) said: ‘Indeed, whoever wrongs a person of the contract (i.e. a Jew or a Christian), or deprecates him, or imposes upon him [something] beyond his capability, or takes anything from him without his consent, I shall be his adversary on the Day of Arising.’ [Narrated by Abu Dawud; al-Mundhiri said : it contains unknown narrators.]

This latter hadith is explicit regarding the prohibition of deprecating a Dhimmi, but its isnad contains weakness, and so it cannot be used as a proof. However, the evidences to follow establish the prohibition of backbiting, and in their light, the above hadith can serve as supporting evidence.

The human being should realize that all his/her words are witnessed by Allah, and recorded by the angelic scribes.

‘He does not utter a [single] word, except that there is, with him, [an angel] watching and waiting [to record it].’ [Qur’an, 50:18]

Imam al-Nawawi says, ‘It is obligatory for every sane adult to guard his tongue against talking, except when it contains a clear benefit. If talking and remaining silent are of equal benefit, it is sunnah to abstain, for permissible talking might lead to something undesirable or forbidden, as in fact is very often the case, and nothing matches safety.’

Allah does not love the loud utterance of harsh/hurtful words, except by one who has been wronged. And Allah is Seeing, Hearing.’ [Qur’an, 4:148]

The Prophet (may Allah bless him and his Household and grant them peace), has said,
‘Whoever believes in Allah and the Last Day should say something good, or should remain silent.’ [Narrated by Bukhari, Muslim, Ahmad, Tirmidhi, Ibn Majah]

Al-Nawawi says, ‘This hadith is quite explicit that it is imperative to not talk unless the speech is good, which is that wherein there is some benefit. If a person is in doubt as to whether there will be any benefit, then he should remain silent.’

And, the Prophet (may Allah bless him and his Household and grant them peace) said,

‘Treat people with good character.’ [Narrated by Tirmidhi, who said it is a good hadith; Nawawi quoted it in his ‘Forty Hadith.’]

The Muslim is not insulting, nor cursing, nor obscene, nor shameless. [Riyad al-Salihin]

From the above Qur’anic and hadith texts, it becomes clear that a Muslim should only speak if there is some benefit in his words, and in particular, it does not become him to engage in harsh or hurtful speech. This forms a basis for not engaging in backbiting, even if it be against a non-Muslim. If we consider the underlying reasons and implications of this, our idea is reinforced. The motive for backbiting is often anger and a thirst for revenge, whereas the believer is supposed to control his anger. Or, it may be intended to degrade the one being backbited and to thereby exalt oneself, which tends to indicate a feeling of arrogance, and arrogance is prohibited by clear scriptural texts. Furthermore, the enmity and other such bad consequences of backbiting are detrimental to society and its smooth functioning. In general, a Muslim is supposed to deal well with people, except if there is some justifying misconduct from the opposite party.

‘Allah does not prohibit you from being kind and equitable to those who have not fought you on account of your religion, nor driven you from your homes. And Allah loves those who are equitable.’ [Qur’an, 60:8]

Al-Haskafi, the Hanafi jurist, says in "al-Durr al-Mukhtar," about the dhimmi, "Backbiting him is prohibited, just like [backbiting a Muslim]." Ibn `Abidin remarks in his marginal annotations "Hashiyat Radd al-Muhtar," And, it has been said : Backbiting a dhimmi is more severe [than backbiting a Muslim]."

All this having been said, it should be pointed out that although backbiting in general is prohibited, there are certain circumstances which make it permissible. At this point, it is useful to distinguish between two types of misdemeanors and sins of unbelievers :

1. deeds which they do openly and shamelessly, because they maintain that they are permissible according to their religion, or because they have little modesty or concern for public opinion. Mentioning such misdeeds of an unbeliever is not considered backbiting, just as in the case of a sinful Muslim who sins in public with impunity.
   
2. evil deeds which they do covertly and in hiding, due to their admitting their evil nature. It is not permissible to backbite them regarding these.

Backbiting a non-Muslim is also permissible in the other cases where backbiting a Muslim is justified, viz. To redress an injustice, to seek help to change an evil, asking for a fatwa, accepted nicknames, and warning people against evil.

We conclude with the following hadith, which mentions the punishment for backbiting people (without distinguishing between believers and unbelievers; it therefore serves as support for the verdict we have mentioned).

Abu Dawud has reported that the Prophet (peace be upon him) said, ‘When I was taken up to heaven (i.e. during the Mi`raj) I passed by people who had nails of copper with which they were scratching their faces and their breasts. I said, ‘Who are these [people], O Gabriel?’ He replied: ‘They are those who consumed the flesh of people [i.e. backbite them] and aspersed their honor.’

And Allah, the Exalted knows best.

Significant Of Using Eyeliner

Kohl is a mixture of soot and other ingredients used predominantly by Middle Eastern, North African, Sub-Saharan African, and South Asian women, and to a lesser extent men, to darken the eyelids and as mascara for the eyelashes. Kohl {from Arabic كحل kuḥl) is also sometimes spelled kol, kehal (in the Arab world), or kohal, and is known as surma or kajal in South Asia. It is the etymon of "alcohol."[1]

Kohl has been worn traditionally as far back as the Bronze Age (3500 B.C. onward). Kohl was originally used as protection against eye ailments. Darkening around the eyelids also provided relief from the glare of the sun. Mothers would also apply kohl to their infants' eyes soon after birth. Some did this to "strengthen the child's eyes,".

Quote:

From Shamail-e-Tirmidhi To apply (surmah, antimony, collyrium) in the eyes is mustabab. One should use kuhl with the intention of ajr (thawaab, reward). It benefits the eye and one receives ajr for following the sunnah also. Imaam Tirmidhi mentions five ahaadith in this chapter. (48) Hadith Number 1 Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'Use kuhl made of ithmid on the eye; it brightens the eyesight, and strengthens and increases the growth of the eye lashes'. (Sayyidina Ibn'Abbaas Radiyallahu'Anhu also used to say) 'Rasulullah Sallallahu 'Alayhi Wasallarn had a small container for keeping kuhl, from which he applied kuhl in each eye three times every night"'. Commentary Ithmid is a special type of kuhl which is reddish black in colour. It is obtained in the Eastern countries. Some of the learned say it is the Isfahaani kuhl, and other say it is the Totiya. Some 'ulama say, it means those who have good eyesight and it should be used by those with whose eyesight it agrees, otherwise a sick person's eyes will pain more by its use. It is more beneficial to apply kuhl at the time of sleeping as it will remain longer in the eyes, and will penetrate more into the pores. There are different narrations on the number of times it should be applied in each eye. In a few it is stated that it should be applied three times in each eye, as mentioned above. In other narrations it is stated that it should be put three times in the right eye and two times in the left eye. It is supposed that the variations are because of the different times of the narrations. At a certain time, Sayyidina Rasulullah Sallallahu alayhi Wasallam applied it in one manner and at another time in the other manner. Haafiz Ibn Hajar, Mulla 'Ali Qaari and other 'ulama have preferred the first method (as given in the hadith under discussion). the first method has been narrated many times from Sayyidina Rasulullah Sallallahu' Alayhi Wasallam, as will be seen in the narration that follow. back (49) Hadith Number 2 Ibn 'Abbaas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam applied kuhl of ithmid three times in each eye before sleeping'. In a narration also from Ibn 'Abbaas Radiyallahu 'Anhu, it is reported: "Rasuluilah Sallallahu'Alayhi Wasallam had a small container for keeping kuhl, from which he applied in each eye kuhl three times before sleeping'. (50) Hadith Number 3 Jaabir bin 'Abdullah Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'Use the kuhl made from ithmid for the eyes. It brightens the vision and strengthens the growth of the eye lashes'. (51) Hadith Number 4 Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallah 'Alayhi Wasallam has said: 'The best from among all the kuhl used by you is the one made from ithmid. It brightens the eyesight and strengthens the growth of the eye lashes"'. Commentary One of the narrators in the chain of this hadith is Bishr bin Mufaddal RA. The 'ulama wrote that he performed four hundred rak'ahs nafl daily, and it was his permanent practice to fast every alternate day. (52) Hadith Number 5 'Abdullah bin 'Umar Radiyallahu 'Anhu related the same hadith from Rasulullah Sallallahu 'Alayhi Wasallarn that: "Verily use the kuhl made from ithmid. It brightens the vision and strengthens the growth of the eye lashes".

From what i read in Fatawah:
It is permitted for men with eye problems, and for women if they arent going out, and for underaged children (under 10) in general.

A touching story!He reverted to Islam and then died!

He reverted to Islam then died !

A man used to live in Saudi Arabia originally from India was a Siekh, and a Muslim Shaik ( Muhammad Farrag ) used to invite him a lot to Islam. He neither refused nor accepted the idea because of his family.

Then one day Allah opened his heart to Islam, he came to the shaik in his mosque to embrace Islam. The shaik was busy

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with his students and some Du’ah (Muslim missioners who invite people to the worship of Allah).

Sheik Muhammad did not know that the man wanted to enter in Islam so he did not give him any attention and he left the mosque with his students.

The man, who wanted to enter in Allah’s religion, remained standing at the door of the mosque watching the shaik and his students riding their cars and moving away. On that sight he could not prevent himself from crying and burst into tears. While he was standing weeping at the door of the mosque, a young man who lived in the same quarter passed by him.

He asked him about the reason of his crying and the Indian replied that he wanted to be a Muslim.

The young man (May Allah rewards him the best) took him to his house. He made him perform abulution (wudoo) and say the two testimonies (No god but Allah and Muhammad is His Messenger). The Indian left after he said the testimony and it was about the dusk prayer (Al-Maghrib). Then he went to his room and suffered from a severe stomachache.

The young man came to shaik Muhammad and told him the whole story. The shaik repented what he had done though he was ignorant of the matter. He went to the Indian’s room, but his colleagues told him that he had died last night and he was then in the fridge of the Central Hospital. The shaik went with some Du’ah to the hospital to receive his corpse, but the hospital refused stating that the embassy had sent to his family in India and they would receive his corpse to be burnt there. The sheik objected saying that the man became a Muslim and there were witnesses on that, but still the hospital refused.

Sheik Muhammad went to Shaik Abd Al-Aziz Bin Baz (May Allah rest his soul and have mercy upon him) and told him the whole story. Shaik Abd Al-Aziz said that the Indian should not be given to his family as he became their brother in Islam; they should pray on his corpse and bury him there. He should not be given to the unbelievers. Sheik Abd Al-Aziz sent a copy of the subject to the emirate and requested an order to give the corpse to sheik Muhammad Farrag.

The emirate ordered the hospital to give the corpse to Shaik Muhammad and he received it. Some Du’ah washed the man and put him in his coffin. The funeral prayer coincided with Al-Goma’ah (the congregational prayer). Shaik Muhammad gave a wonderful oration on the one who embraced Islam then died without making one prostration to Allah. He stated in the first oration some similar examples from history, then he stated in the second one the story of the Indian man upon whom they would pray after Al-Goma’ah. The Muslims pray upon him, then they carried him upon their shoulders and they all went to the graveyard led by a lot of Du’ah and scholars.
It was a moving scene, May Allah accept (his deeds) and have mercy upon him.

On the Authority of ‘Abdullah bin Mus’ud (May Allah be pleased with him) who said that the Messenger of Allah (peace be upon him), the true and truly inspired said, “(The matter of Creation of) a human being is put together in the womb of the mother for forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write his (i.e. the new creature’s) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. By Allah who is no God but Him, a man amongst you may do (good) deeds till there is only a cubit between him and paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire so he enters it. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise so he enters it.” Narrated by Al-Bukhari and Muslim.

Bring your Friends Closer to Allah

In the Name of Allâh, the Most Beneficent, the Most Merciful

By Dar-ul-Muslimeen

Why should you, a young Muslim, be helping to bring your friends closer to Allah? After all, you've got your own struggles to deal with: trying to explain to hostile teachers why you pray, Hijab discrimination, standing up in class when the professor attacks Islam, dealing with parents who think you've gone nuts because you're growing a beard, or all the other difficulties faced by a number of practicing Muslim youth?

Islam was never meant to be an individualistic faith, reserved for the "chosen few". Muslims have a duty to spread the Deen; and practicing Muslim youth, whether beginners, activists or leaders, have a crucial role to play.

"Allah has put them in a position that perhaps no one else is in," notes Sheema Khan, former Muslim Youth of North America (MYNA) advisor for eastern Canada. "They have the means to communicate with their peers, they have an understanding of what they're going through plus they have the guidance of Islam."

Who is your childhood friend going to listen to? Who is your childhood friend, who would rather spend Fridays at McDonalds's than the Masjid, or your classmate who is Muslim in name and only knows that "Muslims don't eat pork" going to listen to: the nice Imam of the Masjid who would freak out if he saw the way they were dressed and talked or you who may have grown up with them, joked with them, or see them everyday in school?

The answer is obvious: You.

Don't panic. Here are some tips and advice which can help. These are advises from other Muslims, many of whom have been there and done that:

Tip # 1 : Make Your Intention Sincere

All work we do should ideally be for the sake of Allah. That includes the task of bringing someone closer to Allah. That of course means this should not be connected to arrogance, thinking you're the teacher and everyone else should be lucky you've embarked on a crusade to save them. Guidance is from Allah. Make Dua and make sincere efforts and remember Allah.

Tip # 2 : Practice What You Preach

Not practicing what you preach is wrong and you will lose the confidence of anyone, young or old, once they figure you out. Don't do it.

Tip # 3 : Use The Qur'an, Seerah of the Prophet and Ahlulbait (peace be upon them)

As TABLIGH Guides Read and understand those chapters of the Qur'an which talk about how the Prophets presented the message of Islam to their people.

Read the Seerah to see especially how the Prophet Muhammad and Ahlulbait peace and blessings be upon them) brought Islam to so many different people, including young people.

As well, talk to Tabligh workers, and check out manuals they may have
written, like Yahiya Emerick's How to Tell Others About Islam.

Tip # 4 : Talk To People As If You Really Don't Know Them

Don't assume you know someone just by looking at them. You don't know that the Muslim girl in your homeroom who walks through the school's hallways as if they were fashion show catwalks, is not someone you can talk to about Allah because she looks like a snob. Or that the Muslim guy who you've never seen at Juma at your university is a "bad Muslim". Maybe he was never really taught Islam and has no idea what importance Friday prayers have in Islam, especially for Muslim men.

Tip # 5 : Smile

Did you know the Prophet was big on smiling? But many "practicing" Muslims seem to have "their faces on upside down" as one speaker once said-frowning and serious. Smiling, being polite and kind are all part of the manners of the Prophet, which we must exercise in our daily lives. If we want to approach others with Islam, we have to make ourselves approachable. Smiling is key to this.

But note that being approachable does not mean being flirtations with the other gender. There are Islamic rules for how men and women should deal with each other which have to be respected. Tabligh is no excuse to have long and private conversations and meetings with the other sex, for example. Set up a system where someone expressing an interest in Islam is referred to someone of the same sex.

Tip # 6 : Take The Initiative & Hang Out With Them

Take the first step and invite someone you may have spoken to a couple of times to sit at lunch together, to check out a hockey game or invite them over for Iftaar in Ramadan.

Also, share difficulties, sorrows and frustrations. Help with homework, be a shoulder to cry on when depression hits, or just plain listen when your friend is upset, discuss common problems and KEEP THEIR SECRETS. There are few things as annoying as a snitch and backstabber. But an important note: if the problem is of a serious nature, (i.e. your friend is thinking of committing suicide or is taking drugs), notify and consult an adult immediately.

Tip # 7 : Show Them Islam Is Relevant Today, Right Here, Right Now

Young people may think Islam is too "old fashioned" and not in tune with the modern age.

Prove this wrong. Show how Islam is really about relating to Allah, which any human being can do, anywhere, anytime. Allah is always closer to you than your jugular vein and He hears and knows everything. Encourage friends to ask Allah's help during tests, exams, and in dealing with problems at home with parents and siblings. Also point out how Islam relates to teenagers: Islam gives you focus and an understanding of who you are and where you are going, which most of "teen culture" does not.

Tip # 8 : Get Them Involved In Volunteer Work With You

If you are already involved in the community, get your friend to help out. Ask them to make a flyer for one of your youth group's events or brainstorm for ideas about activities to hold this school year. This involvement makes them feel part of the Muslim community and deepens your friendship, since you are now working together on something beneficial for both of you. Make sure you thank them for their contribution.

Tip # 9 : Ask Them 4 Fundamental Questions

As your friendship develops, you will notice the topics you discuss may become more serious. You may be discussing, for instance, future goals and plans. Khan recommends four questions to ask that can steer the topic to Allah and Islam:

a. Where am I going in life and what would make me really happy deep down inside?
b. What do I believe?
c. Who should I be grateful to?
d. Did I get to where I am today without the help of anyone?

Tip # 10 : Emphasize Praying 5 Times A Day Before Any Other Aspect Of Islam

A person's main connection with Allah, on a daily basis, is through the prayer five times a day. Don't emphasize any other aspect of Islam until your friend starts making a real effort to pray five times a day. Emphasize the direct connection one has with Allah in prayer. If they are facing a problem, tell them to pray, and to ask Allah for help in Salah and outside this time. When possible, make it a point to pray together during your "hang out time". If your friend begins to pray, that is the first step to other aspects of Islam like giving up swearing, treating parents with respect or dressing Islamically.

Tip # 11 : Help Instill Confidence In Adults

Adults, like Bart Simpson's dad Homer, are considered bumbling idiots in the eyes of "teen culture". Your job as a young Muslim is to help turn the tables on this false and un-Islamic belief. All you have to do is this: when a Muslim adult does something good (i.e. saving someone's life, donating money to a worthy cause, the Imam gives a good speech, taking good care of his/her family) bring it up in the course of your conversations with your friend and praise the adult in question. Doing this regularly may not only change your friend's perspective, but could lead to them seeing their own parents in a more respectful way.

Tip # 12 : Support Them Even When They Become More Practicing

Remember, just because a person starts practicing Islam more regularly, this does not mean everything will be okay from this point onwards. There will still be hard times, difficulties. There may be times when your friend may have doubts about his or her newfound practice of Islam. Be there to reassure them.