Supplication For Seeking A Cure From Ailments

بسم الله الرحمن الرحيم

Supplication For Seeking A Cure From Ailments

حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا يَحْيَى، عَنْ سُفْيَانَ، عَنِ الأَعْمَشِ، عَنْ مُسْلِمٍ، عَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ قَالَتْ كَانَ النَّبِيُّ صلى الله عليه وسلم يُعَوِّذُ بَعْضَهُمْ يَمْسَحُهُ بِيَمِينِهِ ‏ “‏ أَذْهِبِ الْبَاسَ رَبَّ النَّاسِ، وَاشْفِ أَنْتَ الشَّافِي، لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفَاءً لاَ يُغَادِرُ سَقَمًا ‏”‏‏.‏ فَذَكَرْتُهُ لِمَنْصُورٍ فَحَدَّثَنِي عَنْ إِبْرَاهِيمَ عَنْ مَسْرُوقٍ عَنْ عَائِشَةَ بِنَحْوِهِ‏.‏

(Translated meaning)

Narrated ‘Aaishah, may Allaah be pleased with her: The Prophet (ﷺ) used to treat some of his wives by passing his right hand over the place of ailment and used to say, “O Lord of the people! Remove the difficulty and bring about healing as You are the Healer. There is no healing but Your Healing, a healing that will leave no ailment.”

[Saheeh Al-Bukhaaree, No. 5750].

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Looking generates thoughts | Ibn al-Qayyim رحمه الله

Ibn al-Qayyim (may Allaah have mercy on him) said:  

Looking generates thoughts, then thoughts generate ideas, then ideas generate desire, then desires generate will, then the will grows strong and resolves to do the deed, and then the deed will inevitably take place unless there is something to prevent it. Concerning this it was said that patience in lowering the gaze is easier than patience in bearing the pain that comes afterwards. End quote. 

Al-Jawaab al-Kaafi (p. 106). 

If there was someone amongst you who would take your speech to the ruler… | Sufyan Ath-Thawree

تدبر هذا الأثر وانظر أين أنت منه :

ﻗﺎﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ( ﺭﺣﻤﻪ ﺍﻟﻠﻪ ) ﻷﺻﺤﺎﺑﻪ :

ﻟﻮ ﻛﺎﻥ ﻣﻌﻜﻢ ﻣﻦ ﻳﺮﻓﻊ ﺣﺪﻳﺜﻜﻢ ﺇﻟﻰ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻛﻨﺘﻢ ﺗﺘﻜﻠﻤﻮﻥ ﺑﺸﻲ ﺀ -يعني يغضبه – ؟ !

ﻗﺎﻟﻮﺍ : ﻻ ..

ﻗﺎﻝ : فإن معكم من يرفع ﺣﺪﻳﺜﻜﻢ-يعني الملائكة ﺇﻟﻰ ﺭﺑﻜﻢ .

سير أعلام النبلاء (7/268)

Sufyan Ath Thawree said to his companions:

If there was someone amongst you who would take your speech to the ruler would you say anything which will get him angry?

they said:

No

he said:

Indeed their is with you (meaning the angles) those who raise the speech to your lord.

Siyaar A’alaam An Nubalaa 7/268

Majid Jawed Al Afghanee

Concise advice from our prophet صلى الله عليه وسلم

بسم الله الرحمن الرحيم

Beautiful Concise Advice

عَنْ أَبِي أَيُّوبَ، قَالَ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ـ صلى الله عليه وسلم ـ فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي وَأَوْجِزْ ‏.‏ قَالَ ‏ “‏ إِذَا قُمْتَ فِي صَلاَتِكَ فَصَلِّ صَلاَةَ مُوَدِّعٍ وَلاَ تَكَلَّمْ بِكَلاَمٍ تَعْتَذِرُ مِنْهُ وَأَجْمِعِ الْيَأْسَ عَمَّا فِي أَيْدِي النَّاسِ ‏”‏ ‏.‏

(Translated meaning)

Abuu Ayyuub Al-Ansaaree, may Allaah be pleased with him, reported: A man came to the Prophet, peace and blessings be upon him, and he said, “O Messenger of Allaah, teach me something, but make it concise.” The Prophet, peace and blessings be upon him, said, “When you stand for your prayer, then pray as if you are saying farewell. Do not say anything for which you must apologize, and abandon any desire to acquire what other people have.”

[Sunan Ibn Maajah, No. 4171. Graded ‘Saheeh’ by Shaykh Al-Albaanee].

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The Ruling Bitcoin- Shaikh Muhammad bin Hizaam (may Allah preserve him)

*The Ruling Bitcoin- Shaikh Muhammad bin Hizaam (may Allah preserve him)*

*Question*: Is it allowed to deal with a currency called Bitcoin currency? It is a cryptocurrency and global payment system except that this currency is completely electronic. It is traded on the internet only, without a real or tangible presence. It is a digital decentralized currency. It is operates without a centralized depository?

*Answer*: “It is not allowed to deal with that company. It is a bubble company whose origin is not known. They do not gurantee you the money [you invest]. In it is obscurity and a lot of gharar [uncertainty]. For verily, a person pays his money and then it goes away. [It is reported that]:

نهى النبي صلى الله عليه وسلم عن الغرر

The Prophet forbade gharar (uncertain transactions)

Reported by Muslim on the authority of Abu Hurairah (may Allah be pleased with him)

It is consuming the wealth [of others] in falsehood. So perhaps a person will pay some money, then it will leave and he will not know who demands it [from him]. He pays money via the internet or computers and there is no real angle which it is possible to rule if they [the company] take money from him or dispose it in impermissible means, or whether they deal with usury. Rather he himself does not know the dealings which they deal with. So it is an unlawful dealing from many angles: from the angle of gharar [uncertainty], the angle of obscurity, the angle of paying his wealth to an unknown party and it is not secure from being used in unlawful things. So the affairs connected to the prohibition of this dealing are many. So it is not permissible to deal with it. Thus, it is obligatory to hold back [from it] because its obscurity is from the most severe types of obscurity in financial transactions”.

Translated by

Faisal bin Abdul Qaadir bin Hassan

Abu Sulaymaan

Extreme dowries | Umar Ibn al Khattab رضي الله عنه

Ibn Maajah (1887) narrated that ‘Umar ibn al-Khattaab said:

“Do not go to extremes with regard to the dowries of women, for if that were a sign of honour and dignity in this world or a sign of piety before Allaah, then Muhammad (peace and blessings of Allaah be upon him) would have done that before you. But he did not give any of his wives, and none of his daughters were given, more than twelve uqiyah. A man may increase the dowry until he feels resentment against her and says, ‘You cost me everything I own, and caused me a great deal of hardship’.”

Classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 1532. 

“Do not go to extremes” means do not exaggerate in increasing the dowry. “A man may increase the dowry until he feels resentment against her” means, until he begins to hate her when he is still paying off the debts incurred because of this mahr because it is too hard for him, or whenever he thinks about the matter.  

From Haashiyat al-Sindi ‘ala Ibn Maajah

Shaykh Ibn Baz | Life Insurance

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about life insurance, and he said: 

Insurance of one’s life or possessions is haraam and is not permitted, because it involves gharar (buying/selling something where it is not known whether what is being bought/sold will actually be achieved/delivered, or in what specific quantity, thus putting one’s money at undue risk to being lost) and riba (usury, interest). Allaah has forbidden all transactions that are based on riba, and all transactions which involve deceit, as a mercy to this ummah, and to protect them from that which may harm them. Allaah says (interpretation of the meaning):

“whereas Allaah has permitted trading and forbidden Ribaa”[al-Baqarah 2:275] 

And it was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) forbade deceit. And Allaah is the source of strength.

Scientific Miracles in the Quran and making Tafsir using contemporary theories – Shaikh Saalih al-Fawzaan

Scientific Miracles in the Quran and making Tafsir using contemporary theories – Shaikh Saalih al-Fawzaan

Question: We hear a lot about what is called scientific miracles in the Quran. So is it allowed to attach it to the miracles of the Quran and to the revelation of the verses of the Quran about these issues [science issues]?

Answer: We spoke about this more than once and we have warned against it. We said: it is not allowed to make tafsir of the words of Allah except with the principles of well-known Tafsir: that is to explain the Quran by the Quran, explain it by the Sunnah, and with the explanation/exegesis of the Companions and Tabi’een and not to increase on this. The Quran is not explained b new theories because they are mistaken and correct. They are the speech of humans and the actions of humans. So we do not make it Tafsir of the speech of Allah. We do not say: this is the intent of Allah by this verse. This is speech about Allah without knowledge. And how many theories used to be sound today and after a short time became mistaken, a lie, and a theory other than it comes.

Allah says:

وَمَآ أُوتِيتُم مِّن الْعِلْمِ إِلاَّ قَلِيلاً

And of knowledge, you (mankind) have been given only a little [17:85]

So it is not allowed that we explain the Quran by these things and we do not say: this is from the scientific miracles.

[Taken from: al-Ijaabaat-ul-Muhimmah fil Mashaakil il-Mudlahimah pg. 219-220 no. 185]

Translated by

Faisal ibn Abdul Qaadir ibn HassanAbu Sulaymaan

Some Imperative Ettiqutes to Adhere to when having Conversations with one Another

*Some Imperative Ettiqutes to Adhere to when having Conversations with one Another*

و قال الحسن البصري :(( إذا جالست فكن على أن تسمع أحرص منك على أن تقول , و تعلم حسن الاستماع كما تتعلم حسن القول , و لا تقطع على أحد حديثه )

Hasan al-Basri said, “When you sit with someone (to have a conversation), be more zealous to listen than to speak, and learn how to listen correctly as you learn how to speak correctly, and *do not cut off anyone in his speech*”

و قال معاذ بن سعد الأعور :(( كنت جالساً عند عطاء بن أبي رباح , فحدّث رجل بحديث , فعرّضَ رجلٌ من القومِ في حديثه , و قال : ما هذه الطباع ؟! , إني لأسمع الحديث من الرجل و أنا أعلم به , فأريه كأني لا أحسن شيئاً ))

Muadh bin Sa’d al- A’war narrated that he was sitting with Ataa’ bin Abee Rabaah, and a person began to narrate a narration. *Then, a man from the people there interrupted his speech*. Then, he (Ataa bin Abee Rabaah) said ‘what kind of behavior is this?! Verily I will listen to a narration from someone while I already know it. So, I’ll show him as if I don’t know anything (i.e. making himself humble)’

أوصي خالد بن يحيى ابنه , فقال : (( يا بُنيَّ , إذا حدَّثكَ جليسُكَ حديثاً فأقبل عليه ,و أصغِ إليه , ولا تقل : قد سمعته , و إن كنت أحفظ منه , فإن ذلك يكسبك المحبة و الميلَ إليك ))

Khaalid bin Yahya advised his son by saying, “O my son, if your companion informs you about a narration, then face him and listen to him, and do not say ‘I heard this already’ although you may be more memorized than him. (This is) for verily that produces for you (and him) love and (him having) an inclination towards you”

و قال ابنُ المقفّع :(( إذا رأيتَ رجلاً يحدث حديثاً قد علمته , أو يخبر خبراً قد سمعته , فلا تشارك فيه , و لا تتعقبه عليه حرصاً على أن يعلم الناس أنك قد علمتهُ , فإن ذلك خفة ٌ و سوء أدب و سخفٌ ))

Ibnul Muqafie said, “If you see a man narrate a narration you already know, or informs about news you already have heard of, then do not give your share to it, and do not follow it up with a comment out of zeal that the people come to know that you have knowledge of it. (You should not do this) for verily that is recklessness and bad manners and absurd”

*Refeference*: ‘The Etiquettes of having Conversations’ by Shaykh Faysal al-Haashidi.