How can a person know if he has been possessed by the jinn or if he is affected by the evil eye?

Praise be to Allah.

Those who deal with ruqyah as prescribed in Islam have mentioned some of the symptoms from which it may be known whether a person has been possessed by the jinn or affected by the evil eye. They are not definitive symptoms and may vary in some cases, and may be more or less in other cases.

As for the symptoms of possession, they are:

1. Turning away and reacting strongly when hearing the adhaan or Qur’aan

2. Fainting, seizures and falling when Qur'aan is read over him

3. A lot of disturbing dreams

4. Being alone, keeping away from people and behaving strangely

5. The devil who is dwelling in him may speak when Qur'aan is read over him.

As for the symptoms of being affected by the evil eye, Shaykh ‘Abd al ‘Azeez al Sadhaan (may Allah preserve him) said:

If it is not a real sickness, then the symptoms may take the following forms:

Headaches that move from one part of the head to another; yellow pallor in the face; sweating and urinating a great deal; weak appetite; tingling, heat or cold in the limbs; palpitations in the heart; pain in the lower back and shoulders; sadness and anxiety; sleeplessness at night; strong reactions due to abnormal fears; a lot of burping, yawning and sighing; withdrawal and love of solitude; apathy and laziness; a tendency to sleep; health problems with no known medical cause.

These signs or some of them may be present according to the strength of the evil eye or the number of people who put the evil eye on others. End quote.

Al Ruqyah al Shar’iyyah (p. 10)

For more information, please see the answer to question no. 240 and 20954

And Allah knows best.

Islam Q&A

Gaza crisis






اللهمّ انصر إخواننا في فلسطين

اللهمّ انصر إخواننا في فلسطين

اللهمّ انصر إخواننا في فلسطين

الـلـهـمّ أذل و دمّر أعداء الدين و أعداء المسلمين

الـلـهـمّ أذل و دمّر أعداء الدين و أعداء المسلمين

الـلـهـمّ أذل و دمّر أعداء الدين و أعداء المسلمين


الـلـهـمّ أعـز الإسـلام و الـمـسـلـمـيـن و أذل الـكـفـر و الـكـافـريـن

الـلـهـمّ أعـز الإسـلام و الـمـسـلـمـيـن و أذل الـكـفـر و الـكـافـريـن

الـلـهـمّ أعـز الإسـلام و الـمـسـلـمـيـن و أذل الـكـفـر و الـكـافـريـن


اللهم امييييييين


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The Quran was revealed by Allah, not created

Praise be to Allah.

What we Muslims are obliged to believe is that which has come to us from Allah, and that which the Messenger of Allah (salla Allaho 3alaihi wasallam) has told us. Allah has told us that He speaks, as He says (interpretation of the meaning):

“And who is truer in statement than Allah?"[an Nisaa’ 4:87]
“and whose words can be truer than those of Allah? [an Nisaa’ 4:122]

These two aayaat offer proof that Allah speaks, and that His words are true, and there is no kind of lie in them at all.

Allah says (interpretation of the meaning):

“And (remember) when Allah will say (on the Day of Resurrection): ‘O ‘Eesa (Jesus), son of Maryam (Mary)!…’”

[al Maa’idah 5:116]

This aayah shows that Allah speaks, and that His speech can be heard, so His speech has sound. And His speech includes words and phrases. The evidence that the speech of Allah is composed of letters is the aayah (interpretation of the meaning):

“O Moosa (Moses)!

Verily, I am your Lord!”[Taa Haa 20:11]

because these words are composed of letters, and they are part of the speech of Allah. And the evidence that the speech of Allah has sound is the aayah (interpretation of the meaning]:

“And We called him from the right side of the Mount, and made him draw near to Us for a talk with him" [Moosa (Moses)].

[Maryam 19:52]

Calling and talking can only happen with sound.

See Sharh Lam’ah al I’tiqaad by Ibn ‘Uthaymeen, p. 73

Hence the belief of Ahl al Sunnah wa’l Jamaa’ah is that Allah speaks in a real sense, when and as and with whatever He wills, with letters and sound, but this does not resemble the voices of created beings. The evidence that it does not resemble the voices of created beings is the aayah (interpretation of the meaning):

“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”[al Shoora 42:11]

So it is known from the outset that this is the belief of Ahl al Sunnah wa’l Jamaa’ah. Ahl al Sunnah wa’l Jamaa’ah believe that the Qur’aan is the word of Allah, and among the evidence for this belief is the aayah (interpretation of the meaning):

“And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection so that he may hear the Word of Allah” [at Tawbah 9:6]

what is meant here is the Qur’aan, by scholarly consensus. The fact that Allah mentions kalaam (speech, word) in idaafah (genitive or possessive construction) with Himself indicates that the Qur’aan is His Word.

The belief of Ahl al Sunnah wa’l Jamaa’ah is that the Qur’aan is the word of Allah which was revealed, not created; it began from Him and will return to Him.

The evidence that it is revealed is as follows (interpretation of the meanings):

“The month of Ramadan in which was revealed the Qur’aan” [al Baqarah 2:185]

“Verily, We have sent it (this Qur’aan) down in the Night of Al Qadr (Decree)”[al Qadr 97:1]

“And (it is) a Qur’aan which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages”[al Israa’ 17:106]

“And when We change a Verse (of the Qur’aan) in place of another — and Allah knows best what He sends down — they (the disbelievers) say: ‘You (O Muhammad) are but a Muftari! (forger, liar).’ Nay, but most of them know not.

Say (O Muhammad) Ruhul Qudus [Jibreel (Gabriel)] has brought it (the Qur’aan) down from your Lord with truth, that it may make firm and strengthen (the Faith of) those who believe, and as a guidance and glad tidings to those who have submitted (to Allah as Muslims).

And indeed We know that they (polytheists and pagans) say: ‘It is only a human being who teaches him (Muhammad).’ The tongue of the man they refer to is foreign, while this (the Qur’aan) is a clear Arabic tongue[al Nahl 16:101-103]

- the One Who changes a verse in place of another is Allah, may He be glorified and exalted.

The evidence that the Qur’aan is not created is the aayah (interpretation of the meaning):

“Surely, His is the creation and commandment”[al A’raaf 7:54]

So Allah describes creation as one thing and commandment as another. The conjunction implies that the second thing mentioned is different, and the Qur’aan is part of the commandment because of the evidence of the aayah (interpretation of the meaning):

“And thus We have sent to you (O Muhammad) Rooh (a revelation, and a mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will” [al Shoora 42:52]

If the Qur’aan is part of the command or commandment, which is different from creation, therefore it is not created, because if it were created, this division of categories would not be correct. This is the evidence from the Qur’aan.

The rational evidence is that the Qur’aan is the word of Allah, and words cannot exist in and of themselves so that they would have a distinct and separate identity. If they did exist separately and distinct from Allah, then we would say that they are created, but words are an attribute of the speaker. If they are an attribute of the speaker and they are spoken by Allah, then they are not created, because the attributes of Allah are not created.

Sharh al ‘Aqeedah al-Waasitah by Ibn ‘Uthaymeen, 1/418-426-441

We must believe this and be certain of it. We should not change the meanings of the verses of Allah, for they clearly indicate that the Qur’aan is a revelation from Allah. Hence Imaam al Tahhaawi (may Allah have mercy on him) said: “The Qur’aan is the word of Allah which came from Him in the form of speech, without any need for us to know how. He sent it down to His Messenger by Revelation, the believers believe that it is true and they are certain that it is indeed the word of Allah and that it is not created like the words of human beings. Whoever hears it and claims that it is the words of human beings is a kaafir, who is condemned and warned of Hell, as Allah says (interpretation of the meaning):

‘I will cast him into Hell fire’ [al Muddaththir 74:26].

Since Allah threatened with Hell the one who said, ‘This is nothing but the word of a human being’ [al Muddaththir 74:26 – interpretation of the meaning], we know and are certain that it is the word of the Creator of mankind, and it does not resemble the speech of human beings.” Sharh al‘Aqeedah al Tahhaawiyyah, 179

IslamQA

"I saw a man from among my Ummah.."

'Abdur Rahmaan ibn Sumurah said:

"The Messenger of Allah (salla Allaho 3alaihi wasallam) came out to us one day. He stood before us and said,

'Last night I saw something amazing. I saw a man from among my ummah to whom the Angel of Death came to seize his soul, but his honoring of his parents came and kept the Angel of Death away from him. I saw a man whose torment in the grave was about to come upon him, and his wudoo came and saved him from that. I saw a man from among my ummah whom the devils had seized, but his remembrance of Allah came and banished the devils from him. I saw a man from among my ummah whom the angels of torment had seized, but his prayer came and saved him from them. I saw a man from among my ummah tormented by thirst. Every time he approached the Cistern he was pushed back, then his Ramadan fasting came and gave him to drink and quenched his thirst. I saw a man from among my ummah, and I saw the prophets sitting in circles. Every time he approached a circle he was repulsed, then his doing ghusl to clean himself from janaabah came, took him by the hand and brought him to beside me. I saw a man from among my ummah in front of whom was darkness, behind him was darkness, to his right was darkness, to his left was darkness, above him was darkness and beneath him was darkness. He was stumbling in the darkness, then his Hajj and Umrah came and brought him out of the darkness into the light. I saw a man from among my ummah trying to protect himself with his hands from the flames and sparks of the Fire, then his sadaqah (charity) came and formed a barrier between him and the Fire, and shielded his head. I saw a man from among my ummah speaking to the believers but they did not speak to him. Then his uploading of family ties came and said, 'O' Muslims he used to upload ties of kinship, so speak to him.' Then the believers spoke to him and shook hands with him and he with them. I saw a man from among my ummah whom the guards of Hell had seized, then his enjoining of what was good and forbidding of what was evil came and saved him from them, and brought him to be with the angels of mercy. I saw a man from among my ummah kneeling down, with a screen between him and Allah. Then his good manners and attitude came and took him by the hand, brought him before Allah. I saw a man from among my ummah whose record of deeds had come to him from his left. But his fear of Allah came, took his record and placed it in his right hand. I saw a man from among my ummah whose balance was light, but his children who died in infancy came and made his balance heavy. I saw a man from among my ummah teetering at the edge of Hell, but his hope in Allah came and saved him from that, and he moved on. I saw a man from among my ummah who had been thrown into the Fire, then his tears that he had wept for fear of Allah came and saved him from that. I saw a man from among my ummah standing on the siraat (bridge over Hell), trembling like a leaf in a violent wind. Then his positive thinking of Allah came and made him steady and enabled him to cross. I saw a man from among my ummah crawling across the siraat, sometimes on his stomach and sometimes on all fours, clinging on. Then his sending blessings upon me came and made him stand on his feet, and saved him. I saw a man from among my ummah who had reached the gates of paradise, but the gates were locked and he was shut out. Then his testimony that there is no god except Allah came and opened the gates for him, and admitted him to Paradise."

This is narrated by Al Haafiz Abu Moosa al Madeeni in Al Targeeb fi'l khisaal al munjiyah wa'l Tarheeb min al Khilaal al Murdiyah. His book is based on this hadith, on which it is a commentary. He said, this hadith is hasan jiddan, and it is narrated from Sa'eed ibn al Musayyid by 'Amr ibn Aazar and 'Ali ibn Zayd ibn Jad'aan and Hilaal Abu Jablah.

Virtues of the Day of ‘Arafaah

Praise be to Allah.

1. It is the day on which the religion was perfected and Allah’s Favour was completed.

In Al Saheehayn it was reported from ‘Umar ibn al Khattaab (radiallahu 3anh) that a Jewish man said to him, “O Ameer al Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al Maa’idah:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (salla Allaho 3alaihi wasallam). It was when he was standing in ‘Arafaah on a Friday.”

2. It is a day of Eid for the people who are in that place.

The Prophet (salla Allaho 3alaihi wasallam) said: “Yawm ‘Arafaah (the day of ‘Arafaah), Yawm al Nahr (the Day of Sacrifice) and Ayyaam al Tashreeq (the 3 days following Yawm al Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” This was narrated by the authors of al Sunan. It was reported that ‘Umar ibn al Khattaab said: “It – i.e., the aayah ‘This day I have perfected…’ was revealed on a Friday, the Day of ‘Arafaah, both of which – praise be to Allah – are Eids for us.”

3. It is a day by which Allah swore an oath.

The Almighty cannot swear by anything except that which is mighty. Yawm ‘Arafaah is the “witnessed day” mentioned in the aayah (interpretation of the meaning):

“By the witnessing day [Friday] and by the witnessed day [the Day of ‘Arafaah].” [al Burooj:3].

It was reported from Abu Hurayrah (radiallahu 3anh) that the Prophet (salla Allaho 3alaihi wasallam) said: “The promised day is the Day of Resurrection, the witnessed day is the Day of ‘Arafaah, and the witnessing day is Friday.” Narrated by al Tirmithi and classed as saheeh by al Albaani.

It is the “odd” [i.e., odd-numbered, Witr] by which Allah swore in the aayah (interpretation of the meaning):

“And by the even and the odd” [al-Fajr:3]. Ibn ‘Abbaas said: “The even is the Day of al Adhaa [i.e., 10th Thul Hijjah] and the odd is the Day of ‘Arafaah [i.e., 9th Thul Hijjah] This is also the view of ‘Ikrimah and al Dahhaak.

4. Fasting on this day is an expiation for two years.

It was reported from Abu Qutaadah (radiallahu 3anh) that the Messenger of Allah (salla Allaho 3alaihi wasallam) was asked about fasting on the Day of ‘Arafaah. He said, “It expiates for the sins of the previous year and of the coming year.” Narrated by Muslim.

This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of ‘Arafaah, because the Prophet (salla Allaho 3alaihi wasallam) did not fast on this day in ‘Arafaah. It was narrated that he forbade fasting on the Day of ‘Arafaah in ‘Arafaah.

5. It is the day on which Allah took the covenant from the progeny of Adam.

It was reported that Ibn ‘Abbaas (radiallahu 3anh) said: the Messenger of Allah (salla Allaho 3alaihi wasallam) said: “Allah took the covenant from the loins of Adam in Na’maan, i.e., ‘Arafaah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allah, and we were (merely their) descendents after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., ploytheism and committing crimes and sins, invoking and worshipping others besides Allah)?’ [al A’raaf:172-173 – interpretation of the meaning].” Narrated by Ahmad and classed as saheeh by al Albaani. And there is no greater day than this and no greater covenant than this.

6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there:

In Saheeh Muslim it was narrated from ‘Aa’ishah (radiallahu 3anhaa) that the Prophet (salla Allaho 3alaihi wasallam) said: “There is no day on which Allah frees more people from the Fire than the Day of ‘Arafaah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”

It was reported from Ibn ‘Umar that the Prophet (salla Allaho 3alaihi wasallam) said: “Allah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’” Narrated by Ahmad and classed as saheeh by al Albaani.

And Allah knows best.

Shaykh Mohammad Saalih al Munajjid

IslamQA

Virtues of Sorah al Baqarah
Tafsir Ibn Katheer

In Musnad Ahmad, Sahih Muslim, At Tirmithi and An Nasaa'i, it is recorded that Abu Hurayrah said that the Prophet said,

«لَا تَجْعَلُوا بُيُوتَكُمْ قُبُورًا فَإِنَّ الْبَيْتَ الَّذِي تُقْرَأُ فِيهِ سُورَةُ الْبَقَرَةِ لَا يَدْخُلُهُ الشَّيْطَان»

(Do not turn your houses into graves. Verily, Shaytan does not enter the house where Sorah al Baqarah is recited.) At Tirmithi said, Hasan Sahih.

Also, `Abdullah bin Mas`ud said, "Shaytan flees from the house where Sorah al Baqarah is heard." This Hadith was collected by An Nasaa'i in Al Yawm wal Laylah, and Al Hakim recorded it in his Mustadrak, and then said that its chain of narration is authentic, although the Two Sahih did not collect it. In his Musnad, Ad Darimi recorded that Ibn Mas`ud said, "Shaytan departs the house where Sorah al Baqarah is being recited, and as he leaves, he passes gas." Ad Darimi also recorded that Ash Sha`bi said that `Abdullah bin Mas`ud said, "Whoever recites ten Aayaat from Sorah al Baqarah in a night, then Shaytan will not enter his house that night. (These ten Aayaat are) four from the beginning, Aayat Al Kursi (255), the following two Aayaat (256-257) and the last three Ayat." In another narration, Ibn Mas`ud said, "Then Shaytan will not come near him or his family, nor will he be touched by anything that he dislikes. Also, if these Aayaat were to be recited over a senile person, they would wake him up."

Further, Sahl bin Sa`d said that the Messenger of Allah (salla Allaho 3alaihi wasallam) said,

«إِنَّ لِكُلِّ شَيْءٍ سَنَامًا، وَإِنَّ سَنَامَ الْقُرْآنِ الْبَقَرَةُ، وَإِنَّ مَنْ قَرَأَهَا فِي بَيْتِهِ لَيْلَةً لَمْ يَدْخُلْهُ الشَّيْطَانُ ثَلَاثَ لَيَالٍ، وَمَنْ قَرَأَهَا فِي بَيْتِهِ نَهَارًا لَمْ يَدْخُلْهُ الشَّيْطَانُ ثَلَاثَةَ أَيَّام»

(Everything has a hump (or, high peek), and Al Baqarah is the high peek of the Qur'an. Whoever recites Al Baqarah at night in his house, then Shaytan will not enter that house for three nights. Whoever recites it during a day in his house, then Shaytan will not enter that house for three days.) This Hadith was collected by Abu Al Qasim At Tabarani, Abu Hatim Ibn Hibban in his Sahih and Ibn Marduwyah.

At Tirmithi, An Nasa'i and Ibn Maajah recorded that Abu Hurayrah said, "The Messenger of Allah (salla Allaho 3alaihi wasallam) sent an expedition force comprising of many men and asked each about what they memorized of the Qur'an. The Prophet came to one of the youngest men among them and asked him, `What have you memorized (of the Qur'an) young man' He said, `I memorized such and such Sowar and also Al Baqarah.' The Prophet said, `You memorized Sorah al Baqarah' He said, `Yes.' The Prophet said, `Then you are their commander.' One of the noted men (or chiefs) commented, `By Allah! I did not learn Sorah al Baqarah, for fear that I would not be able to implement it. The Messenger of Allah said,

«تَعَلَّمُوا القُرْآنَ وَاقْرَءُوهُ، فَإِنَّ مَثَلَ الْقُرْآنِ لِمَنْ تَعَلَّمَهُ فَقَرَأَ وَقَامَ بِهِ كَمَثَلِ جِرَابٍ مَحْشُوَ مِسْكًا يَفُوحُ رِيحُهُ فِي كُلِّ مَكَانٍ، وَمَثَلُ مَنْ تَعَلَّمَهُ فَيَرْقُدُ وَهُوَ فِي جَوْفِهِ كَمَثَلِ جِرَابٍ أُوكِيَ عَلى مِسْك»

(Learn Al Qur'an and recite it, for the example of whoever learns the Qur'an, recites it and adheres to it, is the example of a bag that is full of musk whose scent fills the air. The example of whoever learns the Qur'an and then sleeps (i.e. lazy) while the Qur'an is in his memory, is the example of a bag that has musk, but is closed tight.)

This is the wording collected by At Tirmithi, who said that this Hadith is Hasan. In another narration, At Tirmidhi recorded this same Hadith in a Mursal manner, so Allah knows best.

Also, Al Bukhari recorded that Usayd bin Hudayr said that he was once reciting Sorah al Baqarah while his horse was tied next to him. The horse started to make some noise. When Usayd stopped reciting, the horse stopped moving about. When he resumed reading, the horse started moving about again. When he stopped reciting, the horse stopped moving, and when he resumed reading, the horse started to move again. Meanwhile, his son Yahya was close to the horse, and he feared that the horse might step on him. When he moved his son back, he looked up to the sky and saw a cloud radiating with light that looked like lamps. In the morning, he went to the Prophet and told him what had happened and then said, "O Messenger of Allah! My son Yahya was close to the horse and I feared that she might step on him. When I attended to him and raised my head to the sky, I saw a cloud with lights like lamps. So I went, but I couldn't see it." The Prophet said, "Do you know what that was" He said, "No." The Prophet said,

«تِلْكَ الْمَلَائِكَةُ دَنَتْ لِصَوْتِكَ وَلَو قَرَأْتَ لَأَصْبَحْتَ يَنْظُرُ النَّاسُ إِلَيْهَا، لَا تَتَوارَى مِنْهُم»

(They were the angels, they came close hearing your voice (reciting Sorah al Baqarah), and if you had kept reading, the people would have been able to see the angels when the morning came, and the angels would not be hidden from their eyes.)

This is the narration reported by Imam Abu Ubayd Al Qasim bin Salam in his book Fada'il Al-Qur'an.

If you cant become a scholar

'Umar ibn 'Abdul 'Azeez (ra7imuhullah) said:

إِنِ اسْتَطَعْتَ فَكُنْ عَالِماً

Become a scholar if you are able.

فَإِنْ لَمْ تَسْتَطِعْ فَكُنْ مُتَعَلِّماً

If you are not able, then be a student.

وَإِنْ لَمْ تَسْتَطِعْ فَأَحَبَّهُمْ

If you can not, then show love for them.

وَإِنْ لَمْ تَسْتَطِعْ فَلا َتَبْغَضُهُمْ

If you are unable to do that, then (at least) do not hate them.

(جَامِعُ ْبَيَانِ الْعِلْم وَ فَضْله #١٤٣)