Ibn Hazm on Knowledge Part 2

Ibn Hazm on Knowledge Part 2

11. The mysterious branches of knowledge are like a strong drug which benefits a strong body but damages a weak one. In the same way, the esoteric branches of knowledge enrich a strong mind and refine it, purifying it of its flaws, but destroy a weak mind.

12. If a madman threw himself as deeply into good sense as he throws himself into madness, he would surely be wiser than al-Hasan al Basri,Plato of Athens and Vuzurgmihr the Persian.

13. Intelligence has its limits; it is useless unless it is based on the guidance of religion or on good fortune in this world.

14. Do not harm your soul by experimenting with corrupt views in order to demonstrate their corruption to someone who has consulted you, otherwise you will lose your soul. If you shield yourself from acting in a detestable way, any criticism that can be thrown at you by a man of corrupt beliefs because you disagree with him is better than his respect and better than the bad effect on both of you if you committed these detestable acts.

15. Guard against taking pleasure in any way that will harm your soul and is not required of you by the religious law nor by virtue.

16. Knowledge no longer exists if one has ignored the attributes of the Almighty Great Creator.

17. There is no worse calamity for knowledge and for scholars than when outsiders intrude. They are ignorant and think that they are knowledgeable; they ruin everything and believe that they are helping.

18. Anyone who is seeking happiness in the Hereafter, wisdom in this world, the best way to behave, the sum of all moral qualities, the practice of all the virtues, should take as his model Muhammad, the Prophet of God - God grant him blessings and peace - and emulate as far as possible the Prophet's morals and behavior. May God help us to take him as an example, by His grace, amen [amen]!

19. The ignorant have annoyed me on two occasions in my lifetime. First, when they spoke of things they did not know, at a time when I was equally ignorant; the second time when they kept silent in my presence [in the days when I had learned something). In the same way they were always silent about matters which would have benefited them to speak about, and spoke about matters which brought them no benefit.

20. Scholars have brought me pleasure on two occasions in my lifetime: first, they taught me when I was ignorant; the second time was when they conversed with me after I had been taught.

21. One of the merits of religious knowledge and asceticism in this world is that Almighty God does not put it with-in reach of anyone except those who are worthy of it and deserve it. One of the disadvantages of the great things of this world, wealth and fame, is that they mostly fall to the lot of people who are unworthy of them and do not deserve them.

22. Anyone who is seeking after virtue should keep company with the virtuous and should take no companion with him on his way except the noblest friend, one of those people who is sympathetic, charitable, truthful, sociable, patient, trustworthy, loyal, magnanimous, pure in conscience and a true friend.

23. Anyone who is seeking fame, fortune and pleasure will keep company only with people who resemble mad dogs and sly foxes: they will take for their traveling companions only people [inimical to his belief] who are cunning and depraved in nature.

24. The usefulness of the knowledge [of good) in the practice of virtue is considerable: anyone who knows the beauty of virtue will practice it, though it may be rarely. Knowing the ugliness of vice, he will avoid it, though it may be rarely. The man with knowledge of the good will listen to soundly-based praise and desire it for himself. He will listen to talk of evil and desire to avoid it. From this premise it necessarily follows that knowledge has a part in every virtue, and ignorance has a part in every vice. A man who has had no instruction in the knowledge [of good) will not practice virtue unless he has an extremely pure nature, a virtuous constitution. It is the particular state of the Prophets (peace and the blessings of God be upon them!) for God has taught them virtue in its entirety, without them having learned it from men.

25. It is true that I have seen among the common people some who, by their excellent behavior and morals, were not surpassed by any wise man, any scholarly, self-controlled man. But this is very rare. And I have seen men who have studied the different branches of knowledge, who have a good knowledge of the messages of the Prophets - peace be upon them - and the advice of the philosophers and who nevertheless surpass the most wicked in their bad behavior, their depravity, both internal and external. These are the worst of all creatures. This is very common and I therefore perceive that these two [moral attitudes] are a favor which is granted or withheld by Allah the Almighty.

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Reference:
Ibn Hazm on Knowledge
Author: Ibn Hazm al-Andalusi
Source: Al-Akhlaq was-Siyar (trans. M Abu Laylah)

Ibn Hazm on Knowledge part 1

Ibn Hazm on Knowledge part 1

1.If knowledge had no other merit than to make the ignorant fear and respect you, and scholars love and honor you, this would be good enough reason to seek after it. Let alone all its other merits in this world and the next!

2. If ignorance had no other fault than to make the ignorant man jealous of knowledgeable men and jubilant at seeing more people like himself, this by itself would be reason enough to oblige us to flee it. Let alone the other bad results of this evil in this world and the next!

3.If knowledge and the action of devoting oneself to it had no purpose except to free the man who seeks it from the exhausting anxieties and many worries which afflict the mind, that alone would certainly be enough to drive us to seek knowledge. But what should we say of the other benefits too numerous to list, the least of which are the above-mentioned, and all of which accrue to the knowledgeable man. In search of benefits as small as these the petty kings have worn themselves out in seeking distraction from their anxieties in games of chess, dicing, wine, song, hunting expeditions and other pastimes which bring nothing but harm in this world and the next and absolutely no benefit.

4. If the scholar who has spent long peaceful hours [at his studies) stopped to think how his knowledge has protected him against humiliation at the hands of the ignorant, and against anxiety about unknown truths, and what joy it has brought him by enabling him to solve problems which others find insoluble, he would certainly increase his expressions of gratitude to Allah and rejoice more in the knowledge that he has and desire even more to add to it.

5.Anyone who spends his time studying something inferior, abandoning higher studies of which he is capable, is like someone who sows corn in a field capable of growing wheat, or who plants bushes in a soil which could support palm trees and olives.

6. To spread knowledge among those incapable of understanding it would be as harmful as giving honey and sugary confections to someone with a fever, or giving musk and amber to someone with a migraine caused by an excess of bile.

7.A man who is a miser with his knowledge is worse than a man who is a miser with his money, for the money-miser is afraid of using up what he possesses but the knowledge-miser is being mean with something which does not get used up and is not lost when it is given away.

8. Anyone who has a natural inclination towards a branch of knowledge, even if it is inferior to other branches, should not abandon it, or he would be like someone who plants coconuts in al-Andalus or olive trees in India where neither would produce fruit.

9. The most noble branches of knowledge are those which bring you close to the Creator and help you to be pleasing to Him.

10.When you compare yourself with others in matters of wealth, position, and health, you should look at people less favored than yourself. When you compare yourself with others in matters of religion, knowledge and virtue, look at people who are better than yourself.

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Reference:
Ibn Hazm on Knowledge
Author: Ibn Hazm al-Andalusi
Source: Al-Akhlaq was-Siyar (trans. M Abu Laylah)

I know my religion...

I know my religion...

A man came to al-Hasan (al-Basree) and said:

"I wish to debate with you about the Religion."

al-Hasan replied:

"I know my Religion. If you have lost your Religion go out and look for it."

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Reference:
Reported by al-Aajurree in ash-Sharee`ah (p. 57), al-Laalikaa'ee in as-Sunnah (no. 215) and Ibn Battah (no. 586) and it is saheeh

The Faces of Nifâq

The Faces of Nifâq

It is reported from Al-Hasan Al-Basrî – Allâh have mercy on him – that he said:

It used to be said: it is part of al-nifâq (hypocrisy) to be inwardly different from what you are on the outside, to say one thing and do another and to be different in how you enter and how you leave. And the root of al-nifâq is lying.

Abû Bakr Al-Kharâ`itî, Masâwî Al-Akhlâq wa Madhmûmihâ p62.

Taken from: http://www.sayingsofthesalaf.net

Which life to Pursue?

Which life to Pursue?

It is reported that Al-Hasan Al-Basrî often used to say,

“O youth! Seek the hereafter, for we often see people pursuing the hereafter and finding it as well as the dunyâ (worldly wellbeing), but we have never seen anyone pursue the dunyâ and gain the hereafter as well as the dunyâ.”

Al-Bayhaqî, Al-Zuhd Al-Kabîr, article 12.


Taken from : http://www.sayingsofthesalaf.net/

Dead Hearts and Empty Supplications

Dead Hearts and Empty Supplications

It is reported that Ibrâhîm b. Adham (d162H) – Allâh have mercy on him – once passed through the market of Basrah. People gathered around him and asked:

O Abû Ishâq, Allâh the Exalted says in his Book. ‘Call on me, I will answer your prayers’, but we have been calling on Him for a long time and He does not answer our prayers. [Ibrâhîm] replied, “O people of Basrah, your hearts have died in respect to ten things: First, you know Allâh but you do not give Him His rights; second, you have read Allâh’s Book but you do not act by it; third, you claim to love Allâh’s Messenger – Allâh’s peace and blessings be upon him – yet you abandon his Sunnah; fourth, you claim to be enemies to Shaytân but you conform to [his ways]; fifth, you say you love Paradise yet you do not work for it; sixth, you say you fear The Fire yet you put yourselves closer to it [by sinning]; seventh, you say death is true but you do not prepare for it; eighth, you busy yourselves with the faults of others and disregard your own; ninth, you consume the favors of your Lord but are not grateful for them; and tenth, you bury your dead but take no lesson from them.”

Abû Nu’aym, Hilyah Al-Awliyâ’ 8: 15, 16.

Taken from: http://www.sayingsofthesalaf.net/index.php/category/the-fire/

They do it the opposite way

They do it the opposite way

al-Albaanee:

"These youth are misguided, they want to establish an Islaamic land without even being able to establish an Islaamic land in their own homes."

(Silsilat-ul-Hudaa wan-Noor 337)

THE DOOR OF TAWFEEQ - 6 THINGS by Ibn Qayim al Jawziya

THE DOOR OF TAWFEEQ

Ibn ul Qayyim Al Jawziyah (Rahimahullah) mentioned in his monumental book
“Fawaa'id ul Fawaa'id” on the authority of Shaqeeq Ibn Ibrahim (Rahimahullah),
who said:

The door of Tawfeeq (i.e. success) has been closed on the people because of six things:

The First: Because they (i.e. the people) busy themselves with the Ni'mah (i.e. blessing) bestowed upon them and forget about the gratitude they should express to Allah, the One who bestowed the favor on them.

The Second: Because they have an ardent desire for knowledge however, they abandon acting upon it.

The Third: Because they hasten to commit sin but delay repentance for the sin.

The Fourth: Because they are deceived by the companionship of the righteous but fail to emulate their actions.

The Fifth: Because the life of this world is behind them but they are insistent on chasing after it.

The Sixth: Because the hereafter is in front of them but they turn away from it.

The source of all of this stems from a lack of Raja'a (i.e. hope in Allah's mercy) and Khowf (i.e. fear of Allah's punishment and the fact that He may not accept any of your deeds). And the origin of this stems from a weakness in Yaqeen (i.e. certainty). And the origin of this stems from a weakness in Baseerah (i.e. sound legislative knowledge). And the origin of this stems from humiliation and ignobility and exchanging that which is superior for that which is mediocre.

If the individual was noble and ambitious he would not settle for mediocre. The source of every good is by the Tawfeeq (i.e. success) of Allah as well as by His will, the nobility of the soul, its magnanimity and exaltedness. Subsequently, the source of every evil is the villainousness of the soul, its ignobility and lowliness, as Allah says:

قد أفلح من زكاها وقد خاب من دساها...

“Indeed he will be successful who purifies his soul and he who corrupts his own soul will fail…”

Meaning, the one who exalts his soul, multiplies it's good and nurtures it upon obedience to Allah, will be successful. However, the one who disgraces his soul and humiliates it by exposing it to sin and disobedience to Allah will utterly lose. Thus the noble souls are not satisfied except with the finer things in life, those things that reap the most praiseworthy outcome. On the other hand, the ignoble souls loiter around the lowliest affairs just as the fly that only lands on feces.

Hence the noble and superior soul is not satisfied with oppression, fornication/adultery, stealing or betrayal due to the fact that he considers himself more dignified to commit such acts. However, the ignoble soul is the total opposite. And every soul will incline towards what is in conformity with it’s desire(s) and what it deems suitable. This is consistent with the statement of Allah:

قل كل يعمل على شاكلته

“Every soul shall act according to what it inclines towards…”

Meaning, every soul will act upon what is in conformity with it's desires. The soul will act upon what it deems suitable and appropriate for it. Thus, every soul will proceed upon the path that is natural for it. So the Fajir (i.e. criminal) soul will act according to what is natural for it, of welcoming the blessing(s) of Allah with sin while turning away from Al Mun'im (i.e. The Giver of all bounty and blessing). Yet the believer acts according to what is natural for him, of gratitude
to Allah, the One who grants His bounty to whomsoever He wills. Also loving Him, praising Him, showing affection to Him and being modest before Him, while the slave is conscious of the fact that Allah is evaluating his every movement, coupled with magnification and glorification of Him

I won’t be affected

I won’t be affected

It is reported from Sufyân Al-Thawrî – Allah have mercy on him – that he said:

A person who sits with a heretic (an adherent of bid’ah) will not escape one of three things: Either he will become a trial (fitnah) for others, or some deviation will occur in his heart and he will slip and be cast into the Fire by Allah, or he will say to himself, ‘By Allah, I don’t care what they say, I am confident about myself;’ but whoever feels secure from Allah about his religion even for the blinking of an eye, Allah will take his religion away from him.

Ibn Waddâh, Al-Bida’ p125.

Taken from: http://www.sayingsofthesalaf.net/index.php/category/bidah/page/6/

Attend the Refutations of Bid’ah

Attend the Refutations of Bid’ah

It is reported from ‘Abdullah b. Mas’ûd – Allah be pleased with him – that he said:

For every bid’ah with which Islâm is plotted against, Allah has a beloved worshipper (walî) who refutes and repels it and speaks about its signs, so take the full opportunity of attending such places, and trust in Allah.

Ibn Waddâh, Al-Bid’ah p5.


Taken from: http://www.sayingsofthesalaf.net/index.php/category/bidah/page/5/

Righteous Women and the Maidens of Jannah

Righteous Women and the Maidens of Jannah

It is reported from Hibbân b. Abî Jablah that he said,

“The women of this world who enter Paradise will surpass Al-Hûr Al-‘În by the deeds they did in this world.”

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq Vol. 4 p463.


Hibbân b. Abî Jablah is from the Tâbi’ûn. He died in 122 or 125H.

Allâh knows best.


Taken from: http://www.sayingsofthesalaf.net/

Praying for the Muslim Ruler

Praying for the Muslim Ruler

It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said,

“If I had one supplication that was going to be answered I would make it for the ruler (imâm), for the wellbeing and righteousness of the imâm means wellbeing for the land and its people.”

Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of Al-Fudayl b. ‘Ayyâd.


Points to note

Wanting good for the Muslim rulers and supplicating to Allâh for them features as an important aspect of the creed of Ahl Al-Sunnah wa Al-Jamâah, and distinguishes them from the extremist ideology of the Khawârij sect. This has been recorded in the classical works of Sunni ‘aqîdah, for example:

Al-Barbahârî (Sharh Al-Sunnah p113, 114) states, “If you see a man supplicating against the ruler, know that he is a heretic (sahib hawâ), and if you see a man supplicating for the ruler, know that he is a Sunni – inshâ Allâh.”

Al-Imâm Al-Âjurrî (d360H) states (Al-Sharî’ah Vol.1 p371), “I have mentioned warnings against
the ways of the Khawârij that convey the message for everyone who Allâh protects against the ways of the Khawârij, and who does not hold the views of the Khawârij, but is [instead] patient over the injustice of the rulers … and who prays for the wellbeing and righteousness of the rulers, and who does Hajj and Jihâd behind the rulers against every enemy of the Muslims, and who prays the Jumu’ah and ‘Eid prayers behind the rulers. Whoever fits this description is upon the Straight Path – inshâ Allâh.”

Taken from: http://www.sayingsofthesalaf.net/index.php/category/aqidah/page/4/

Sleeping during the day [best and worst times]

Sleeping during the day [best and worst times]

Khawât b. Jubayr – Alläh be pleased with him – said:

"Sleeping in the first part of the day is ignorance, and in the middle of the day [good] character, and in the last part of the day stupidity."

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî graded its chain of transmission sahîh. See Sahîh Al-Adab Al-Mufrad hadith #947.

Prepare for death yourself [khutbah of Uthman]

Prepare for death yourself [khutbah of Uthman]


It is narrated that ‘Uthmân b. Áffân – Allâh be pleased with him – said in a sermon:

Son of Adam! Know that the angel of death who has been assigned to you has not ceased to pass you and move on to others, ever since you have been in this world. But it is as if he is about to pass someone else and move on to target you, so be careful and prepare for him (by correcting your deeds). And do not forget him, for he does not forget you. And know o son of Adam, if you are heedless about yourself and do not prepare, no one else will prepare for you. You must meet Allah the Mighty and Majestic, so take for yourself and do not leave it to someone else. Peace be on you.

Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-Ílm 2: 73, 74.

Taken from : http://www.sayingsofthesalaf.net/index.php/prepare-for-death-yourself-khutbah-of-uthman/

The Current State of the Muslim World

The Current State of the Muslim World

Author: Shaikh Saleem bin 'Eid Al-Hilaalee
Source: His book “Why I choose the Salafee Manhaj" (pg. 7-12, 1st Edition)
Translator: Yahya Ibrahim


It has become apparent in our time that the Ummah is suffering from afflictions, which have caused it to lose its balance. These afflictions are:

The State of Weakness:

This state has been described to us, and we have been warned about it clearly and explicitly, leaving no excuse for ignorance. Thawban (radiy Allahu 'anhu), one of the Prophet's (sallallahu 'alayhi wa sallam) servants, stated that the Prophet (sallallahu 'alayhi wa sallam) said:

“Soon the nations will call one another against you, just as people call one another to eat from a platter of food.” A man asked: “Will this be because we will be few in number, O Messenger of Allaah?” He (sallallahu 'alayhi wa sallam) replied: “No, you will be large in number, but you will be ghuthaa'a like the froth scum on the surface of a body of water, and Allaah will remove from the hearts of your enemies their fear of you and shall place in your hearts wahn.” Those present asked: “What is wahn O Messenger of Allaah?” He (sallallahu 'alayhi wa sallam) replied: “The love of this worldly life and hatred of death.”

[Saheeh hadeeth due to a multitude of routes of narration in the Sunan of Aboo Daawood (4297)]

The following hadeeth clearly explains this condition of wahn:

First: Our enemies, the hosts of Iblees and his servants, have tried to hinder the progress of the Ummah and take from its territories when they see that wahn has set in and inflicted us. Ever since the dawn of Islaam until today, the kufaar and mushrikeen from amongst the People of the Book have continued in their endeavor against the Muslims. They have always sought out ways to render our people weak. They have even attempted this in the very city that was established and fostered by the Prophet (sallallahu 'alayhi wa sallam). This is clearly illustrated in the story of “The Three that were left behind.” (See Soorah al-Tawbah: 118). Ka‘b bin Maalik (radiy Allahu 'anhu) said:

“… As I was walking in the market place of Madinah, I saw a farmer who was a part of a trading caravan from Shaam selling some of the foodstuffs that he had brought with him. He was asking as to where he could find me and was then directed to me. He then handed to me a letter from the king of Ghasaan. Being literate, I began reading it. It said: “To proceed: We have received news that your friend (Muhammad (sallallahu 'alayhi wa sallam) has spurned you. Allaah does not wish for you to remain in a land of disgrace. Come to us and we shall take care of you.” [Agreed upon]

O Muslim, ponder and reflect upon how the people of disbelief, those encircling the territory of the Muslims, receive news of what is occurring within our lands. They sit in wait, seeking an opportunity to unleash their assault. This can be clearly shown in the following examples as well.


Second: The nations of disbelief call one another and gather in alliances in the pursuit of destroying Islaam and that which it calls to, its adherents and their lands. You can see this vividly in the Crusades and the First World War. In the First World War, one of the main objectives was the dismantling of the Khilaafah. To implement their goals of destruction, the nations of disbelief organized themselves first into an association, then into a larger general body, becoming increasingly organized until they established a New World Order.


Third: Verily, the lands of the Muslims are the source of many of the earth's natural resources. Therefore, the nations of disbelief wish to strip us of our lands and control these resources. As such, we see that the Messenger of Allaah (sallallahu 'alayhi wa sallam) described them as if they call one another to a feast. Each of them seeks a large share of the regale.


Fourth: The nations of disbelief partake in the bounties of our lands, without any fear of complaint or reprisal. These assets are then taken away either ‘peacefully' or by force.

Fifth: The nations of disbelief shall see our lands as being soldiers and scattered pieces of land. This is expressed in the hadeeth of the Messenger of Allaah (sallallahu 'alayhi wa sallam) that is reported by ‘Abdullaah bin Hawaalah (radiy Allahu 'anhu), who said that the Prophet of Allaah (sallallahu 'alayhi wa sallam) said:
“You shall be regiments and soldiers. A regiment in Shaam, a regiment in ‘Iraaq, a regiment in Yemen.” I asked: ‘Choose for me which I should join?' He (sallallahu 'alayhi wa sallam) said: “Go to Shaam … surely, Allaah ‘Azza wa Jall has guaranteed the protection of Shaam and its people.”
Rabee‘ah, one of the sub-narrators, states that he heard Aboo Idrees Al-Khiwalaani report this hadeeth and then say: “What Allaah vows to protect none can destroy.” [Saheeh]


This clearly portrays the present situation of the Islamic world. It consists of countries having no control over anything: whether their own internal affairs or those external to them. They gain their freedom, protection and strength from the nations of disbelief.


Sixth: The nations of disbelief are no longer concerned by, let alone in fear of, the Muslims. The fear that was o¬nce present in their hearts is no longer present. The terror that previously caused the hearts of the nations of disbelief to shake and tremble is no longer of any significance - if present at all.

Allaah says in the Qur'aan: “We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allaah, for which He had sent no authority.” [Surah Aali-‘Imraan: 151]

The Messenger of Allaah (sallallahu 'alayhi wa sallam) says: “I have been given victory due to the fear our enemies have of us, which precedes us the distance of one month's travel.” [Narrated by Al-Bukhaaree (vol. 1, pg. 436 – Fath) and Muslim (#521) from the hadeeth of Jaabir ibn ‘Abdullaah]

This is a specific attribute assigned only to this Ummah. This is established in the hadeeth of Thawban (radiy Allahu 'anhu): “And Allaah will remove from the hearts of your enemies their fear of you.”

Seventh: Another important issue is that the Ummah is not strengthened by its numbers nor by its weapons. The strength of the Ummah is in its ‘aqeedah and with those who uphold tawheed. Have we not heard the Messenger of Allaah (sallallahu 'alayhi wa sallam) say: “Verily, you will be many in number.” And do we compass the following lesson that will remain relevant in every time, when Allaah said:

“And on the Day of Hunain, when you rejoiced at your great number, but it availed you naught.” [Surah At-Tawbah: 25]


Eighth: The Ummah is not paid any heed to, as the Prophet of Allaah (sallallahu 'alayhi wa sallam) said: “You will be ghuthaa'a, like the froth scum on the surface of a body of water.”
The proofs and signs that we have just mentioned are significant for the following reasons::
1. The body of water completely controls the ghuthaa'a that is upon its surface. Such is the state of the Ummah in these days. It flows along with the nations of disbelief, completely under their influence and control.

2. The ghuthaa'a contains things that are of no importance to mankind. Such is the state of the Ummah today. The Ummah has abandoned the actions that have always ensured its prosperity, especially enjoining the good and forbidding the evil.

3. The ghuthaa'a passes and leaves no trace. Allaah will always bring forth the good from the evil and raise a people of righteousness whom will be a source of inspiration and goodness to mankind.

4. The ghuthaa'a will constantly carry impurities. Such are the false ideologies that have crept into the philosophies of many Muslims as a result of foreign religious indoctrination.

5. Since the ghuthaa'a is under the complete control of the current, it is not known to where it is being carried. The Ummah may not be aware of the plans that have been made for it by its enemies, yet it follows the call of any and all individuals, without assessing the worth of that call.


Ninth: The Ummah in this day and age has made this worldly life its primary pursuit and objective. For this reason they have become afraid of death and what it will bring. They love this worldly life they are immersed in, completely forgetting the importance of preparing for the Hereafter. This was one of the things that the Messenger of Allaah (sallallahu 'alayhi wa sallam) feared for his Ummah.

‘Abdullaah bin ‘Amr bin al-‘Aas (radiy Allahu 'anhu) narrated that the Prophet (sallallahu 'alayhi wa sallam) said:

“If you conquer Persia and Rome, what type of people will you be?” ‘Abdur-Rahmaan bin ‘Awf replied: “We will say as Allaah has ordered us.” He (sallallahu 'alayhi wa sallam) replied: “Or other than that. You will compete against o¬ne another, then you will envy one another, then you will plot against one another, and then you will hate one another. Following this you will go to the impoverished Muhaajireen and cause them to oppose one another.” [Saheeh Muslim: 2962]

For this reason we see that when Persia was conquered, ‘Umar bin Al-Khattaab (radiy Allahu 'anhu) began to weep and said: “No people were given this except that they began to fight o¬ne another.”


Tenth: It must be made known that the nations of disbelief will never destroy the Ummah. Even if they were to all come together in that pursuit. In another hadeeth narrated by Thawban (radiy Allahu 'anhu), we see that the Messenger of Allaah (sallallahu 'alayhi wa sallam) said:

“Allaah compressed for me the whole of the earth allowing me to see its east and its west. My Ummah shall surely spread throughout the world. I have been given the two treasures, the red and white (gold and silver, the treasures of the Persians and Romans). I asked my Rabb not to destroy my Ummah with drought. I also asked that He not send an enemy against them from other than their own selves nor one that will take away their unity and strength. My Rabb said: 'O Muhammad! When I decree an order it cannot be rejected. I have granted you your request on behalf of your Ummah, that they not be in a state of drought. I will not send upon them an enemy from outside them who will take away their unity and strength, even if all the nations came against them. This state will remain until they begin to destroy one another and to curse one another.'”

[Saheeh Muslim: 2889]



http://calgaryislam.com/imembers/Sections+index-req-viewarticle-artid-89-page-1.html

THE EVIL EYE

THE EVIL EYE

Shaykh Muhammad al-Saalih al-‘Uthaymeen was asked:

Can the evil eye afflict a person? How is it treated? Does being on one's guard against it contradict putting o¬ne's trust in Allaah?


He replied:

Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allaah says (interpretation of the meaning): “And verily, those who disbelieve would almost make you slip with their eyes (through hatred)” [al-Qalam 68:51]

Ibn ‘Abbaas and others said, commenting o¬n this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” Narrated by Muslim. Al-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth.

Reality confirms that and it cannot be denied.

In the event that you are afflicted by the evil eye, you should use the treatments recommended in sharee’ah, which are:

1 – Reciting ruqyah. The Prophet (peace and blessings of Allaah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” [al-Tirmidhi, 2057; Abu Dawood, 3884.]

Jibreel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) and say, “Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”

2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir ibn Rabee’ah to do in the hadeeth quoted above. Then the water should be poured over the o¬ne who has been afflicted.

With regard to taking his waste, such as his urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allaah knows best.

There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one's trust in Allaah). In fact this is tawakkul, because tawakkul means putting o¬ne’s trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: U’eedhukuma bi kalimaat Allaah al-taammati min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’” [Al-Tirmidhi, 2060; Abu Dawood, 4737.] And he would say,“Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa’eel, peace be upon them both.” [Narrated by al-Bukhaari, 3371.]

Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/117, 118

taken from:
http://calgaryislam.com/imembers/Sections+index-req-viewarticle-artid-307-page-1.html