How Can The Evil Of A Magician Be Avoided ?

How Can The Evil Of A Magician Be Avoided ?

Question: How can the evil of a magician be avoided knowing that the magic is going to soon transpire?

Answer: It is possible that it can be avoided if the affair becomes assured of by the way of clear strong evidences and to establish the clear proof against this magician in order to prevent him from practicing magic. But I would love to take this opportunity to warn against that which has become wide spread amongst the people today from the abundance of false superstitions , to the point that an individual is afflicted with a common cold and he will say that he has been bewitched or he has been afflicted by the evil eye, or the likes of this.

And as a result of this complaints have increased about the evil eye and magic along with the fact that it might just be superstitious and be void and have no reality to it. So that which is incumbent upon the individual is that he be steadfast in his reliance on Allah and not to submit to these superstitions and magicians.

The role Of Women Rectifying the Society pg 38 By Shaykh Al-Allaamah Ibn Saalih Al-Uthaymeen.

Advice Seperates The Ummah According to The Parties Understanding

Evidently, these partisanship groups believe that commanding the good and forbidding the evil separates the ranks of the Ummah and its existence. In this saying, there is a grave fallacy and bizarre contradiction about the greatest means of spreading the religion. The rise of Islam is by ordering the good and forbidding the evil. How strange is their statement! This saying is similar to the one who says, 'Water does not quench the thirst and food does not satisfy the hunger.'

In summary, it is from corrupt beliefs and understanding that the acts of criticism, giving advice, ordering the good, and prohibiting evil bring about confusion in the ranks along with disturbing public affairs.

This is because these groups dread dialogue and are afraid of advice. Shaytaan has deceived some of its individuals to think that commanding the good and fighting evil ruins the groups' existence and that these things do not strengthen the group. So these groups are not worthy to continue and not worthy of bearing the message of Islam because from the first principle of Islam is commanding the good and forbidding the evil and the one deprived of something cannot give it to others.

The banishment of giving advice, blocking it, and annihilation of it contains and grave danger that leads to the extinction of the essence of the issue and what is left is just a superficial image only of the Da'wah. Hence, the means is transformed (the cooperation within the group is to acquire or accumulate the most actions). This becomes the goal in its own right.

Excessive individualism, and terrorist ideologies which are practiced by some of the callers; these callers neglect piety, which requires humbleness , gentleness, and good manners. Consequently, where common sense is not found, such practices will cause division and sectarianism. Emphasis is placed on particular issues while general aims and goals are neglected and priorities and not set. Furthermore, the classification of problems and productive work come to a halt and the means are turned into an end as we have stated previously. People will not visualize Islam except through these individuals. Moreover, efforts are turned into production of excuses. To solve these problems we should deal with them through intellectual and collective dialogue, sticking to the Islamic etiquette's of differing, and Islamic principles and concepts should be the goal and not the means or personalities. 'Aqeedah should be professed in the heart. There is no dominating influence other than the influence of evidence (Qur'an and Sunnah) and conviction and sincerity is what motivates our actions, just as Allah described the Prophet Sallallahu alayhi wa Salam when He said that the purpose of sending him was to add mercy to the world.

"And We have not sent you except as a mercy for the 'Aalameen (mankind, Jinn and all that exists)." Suratul-'Anbiyyah 21:107

And Allah Subahana wa ta'laa says:

"You are not a dictator over them." Suratul-Ghaashiyah 88:22

And Allah Subahana wa ta'laa says:

"So will you then compel mankind, until they become believers."

And Allah Subahana wa ta'alaa says:

" And had you been severe and harsh-hearted, they would have turned away from you." Suratul Aali Imraan 3:159

And this is well known fact when calling to Allah and a mercy to the world of mankind and Jinn

The Methodology Of The Salaf in Aqeedah And It's Influence On Muslim youth pg 64-66 By Shaykh Saaleh Ibn Sa'd As-Suhaymee

Quality Not Quantity

From Thawbaan (radiyallaahu' anhu) who said that Allah's Messenger Sallallahu alayhi wa Salam said:


" The nations are about to invite one another and come upon you just as those eating invite others to share in their dish." Someone asked, "Will that be because we are few in number that day?" He replied, "No, at that time you will be numerous! But you will be froth/scum like the froth/scum carried by the torrent, and Allah will remove the fear of you from the hearts of you enemies, and Allah will indeed throw weakness (wahn) into your hearts." So someone asked, "What is the weakness (wahn)?" He replied, "Love for the world and hatred for death." (Reported by Abu Daawood no 4297 eng. trans vol 3 pg 1196 no 4284 and Ruwayaanee in his Musnad (q.134b) Hasan due to supports by Ahmad (5/278), Abu Nu'aim (1/182) and at-Tabaraanee in al-Kabeer (no.1452)


If we gave importance to numbers and quantity then the scum would be better off than us. Large numbers without sense, understanding and education will certainly cause harm and it is certainly something dangerous since it produces a false impression of correctness, then failure to accept the truth, then disagreement and disunity... then frustration and defeat... Perhaps this was what the Prophet Sallallahu alayhi wa Salam indicated by his saying:


"...and twelve thousand will not be defeated due to the lack of numbers." Ahmad


The number that we have is not small, rather it is many-then why is this great number defeated? It is defeated because it does not give importance to the main principle of Islam which is Tawheed of Allah, the Blessed and Most High, and because it does not educate the callers to recognise rights and carry out the obligations, so they became weak and feeble, so they become the tail of the convoy after being its head, and they become weak after being strong.


If only the caller received the true education and training, and proceeded upon the way and methodology of the Prophet Sallallahu alayhi wa Salam the without a doubt he would reach the highest goal.


The Call To Islam And The Caller pg 73-74 By Shaykh 'Alee Hasan 'Alee Abdul Hameed

The Problems That Persist In The Hearts Of The Youth

Thoughts and whispers that contradict the religion do not frequent in the dead heart, on account of its lifeless and a destroyed organ, Shyataan does not want more than what he is charged with. For that reason, it was said to Ibn Mas'ud radiyallahu anhu or Ibn Abbas radiyallahu anhu that the Jew says "They do not get any whispers while they pray". In other words uneasiness does not afflict them. He Sallallahu alayhi wa Salam said: " They have spoken the truth and what can Shaytaan do with a heart that is already ruined."

However, as for the hearts that is alive, which contains a portion of faith Shaytaan attacks it. There is not any leniency or pause in his assault. Shaytaan casts misgivings contradicting his religion. If the servant submits to these misgivings and doubt they serve as the most severe means of destruction. Eventually, he casts doubts on this youth about his lord, religion, and belief. Whenever Shaytaan finds weakness and frustration in the heart, he occupies it until he separates this adolescent from his religion. On the contrary whenever Shaytaan finds a heart that is strong and steadfast he succumbs to defeat. His scheme is feeble and as a result he is made miserable.

The whispers that Shaytaan hurls into the heart do not affect the person if he uses the cure mentioned by the Messenger of Allah Sallallahu alayhi wa Salam...

"Ibn Abbas Radiyallahu anhu narrated that a person came to the Prophet Sallallahu alahyi wa Salam and said:"i have a certain feeling within myself which being a burning ember is more desirable to me than my uttering it. "The Prophet Sallallahu alayhi wa Salam said: "All praise is due to Allah who has rejected his scheme i.e driven away Shaytaan's evil thoughts. (Collected by Abu Dawood in his Sunnan #5122)

Some people from the Companions came and said, "O Messenger of Allah Sallallahu alayhi wa Salam we find within ourselves (such a feeling) which overwhelms each one of us from speaking about it i.e he feels it imposing to speak about it."The Prophet Sallallahu alayhi wa Salam asked: "do you also experience it? the Companions replied, "Yes The Prophet Sallallahu alayhi wa Salam replied "that is true faith (Imaan)". (Collected in Muslim in his Sahih #132)

The meaning of having true faith is that evil thoughts that you face, and your rejection of them does not harm your faith a single bit. in fact, rejecting these thoughts is a proof that your faith is sincere and has not been affected by any loss.

The Prophet Sallallahu alayhi wa Salam said: "Shaytaan comes to one of you and says, Who has created this? Who has created that? Until he says: Who has created your lord? When he reaches this limit, then seek refuge in Allah and in His Compassion." (Collected By At-Tabaraanee in his Mu'Jamul Saghir #1090)

And in a similar Hadeeth in Abu Dawood (#4722) with a Hasan Isnad that the Prophet Sallallahu alayhi wa Salam said:

"So! Say Allah is One, Allah is Independent, He does not give birth nor was He given birth to, then spit towards the left three times and seek refuge from the accursed Shaytaan."

in these Ahadeeth that companions described illness to the Prophet Sallallahu alayhi wa Salam He Sallallahu alayhi wa Salam in turn prescribed four things for them as a remedy.

* Abstain from these temptations. This means to completely turn away from it then act as though it never existed. then occupy yourself with the remembrance of Allah.

* Seek refuge in Allah from the whispers of the accursed Shaytaan.

* Say I believe in Allah and His Messenger Sallallahu alayhi wa Salam.

* Recite Surah Al-Ikhlaas. Then spit to your left side three times and say i seek refuge in Allah from the accursed Shaytaan.

Taken From the Book Islaams Solution For The problems Facing Today's Youth By Shaykh Muhammad Ibn Saalih al-Uthaymeen pg 49-51

"Displaying a Good Example in all of our affairs

Taken from the book 'Al-Imaam Ibn Baaz- Duroos wa Mawaaqif wa 'Ibar' by Sheikh 'Abdul 'Azeez As-Sadhaan, may Allaah preserve him - :

It comes in the biography of 'Abdur Rahman ibn Abaan ibn 'Uthmaan ibn 'Affaan, may Allaah have mercy upon him; That he was one who performed alot of worship and was very devout (to Allah). 'Alee ibn 'Abdillah ibn 'Abbaas, may Allaah have mercy on him, saw him one day and was deeply amazed by 'Abdur Rahman's devoutness and manners so much that he emulated him in good. [1]

'Abdullah ibn Wahb, may Allaah have mercy upon him, said: "That which we conveyed from the manners of (Imaam) Maalik was way more than what we learnt from his knowledge." [2]

Al-Haafith Ibn Kathir, may Allaah have mercy upon him, mentions in 'Al-Bidaayah wan- Nihaayah' in the biography of Al-Hasan Al-Basree, Allah have mercy upon him, : "And Yoonus ibn 'Ubayd said: A man would benefit merely by him looking at Al-Hasan even if he didn't hear any of his speech nor see any of his actions."

And (Muhammad) ibn Sireen, Allaah have mercy upon him; When he would enter into the marketplace, the people of the marketplace would cease from buying and selling and start remembering Allaah the Most High.

A man would gain some benefit by looking at Ibn Qudaamah (author of Al-Mughnee), Allaah have mercy upon him, before he would hear (anything from him). [3]

Ja'far As-Saadiq said: "When my heart became hardened I would go to the masjid where Muhammad ibn Waasi' was and look at his face only. Thence, I would strive hard in the obedience of Allaah for a whole week from that single look at him."

Ibn Al-Qayyim, may Allaah have mercy upon him, said: "Sadness and grief would overcome us, so we would go to Sheikh ul-Islaam, Allaah have mercy upon him, and the moment we saw him the sadness would leave from us. So glorified be He (i.e. Allaah) who enters His slaves into His Paradise before the meet Him."

Ibn Nadheef said: "Indeed I have witnessed many remarkable men. But I haven't seen anyone the likes of Abi Muhammad ibn Abi Nasr. He was a cooling to the eye." [4]

And all of these narrations are comprised in his, sallahu 'alayhi wasallam, statement: "Verily the close friends of Allaah, are those who when they are seen Allaah is remembered." [5]

Certainly, his eminence, Sheikh 'Abdul 'Azeez ibn Baaz, may Allaah have mercy upon him; The onlooker at him would be touched and influenced by him when he witnessed his manners and his clinging to the Sunnah.

Thus, he was a great example in his prayer, his clothing, his speech, an example in his friendliness and softness. An example in his harshness when it came to the truth. Truly, he was blessed no matter where he was in or where he went. Allaah, the Most High, says: "And He has made me blessed wheresoever I may be...." [6]

Footnotes:

[1] Siyar 'Alaam an-Nubalaa':5/10-11
[2] Siyar 'Alaam an-Nubalaa': 8/113
[3] Tadhkirah al- Huffaath
[4] Siyar 'Alaam an-Nubulaa': 17/367
[5] As-Silsilah as-Saheehah #1646-1733
[6] 19:31

Source: 'Al-Imaam Ibn Baaz- Duroos wa Mawaaqif wa 'Ibar' {Pg:20-21} by Sheikh 'Abdul 'Azeez As-Sadhaan

Translator: Abu Fouzaan Qaasim

Mankind will be gathered

Sufficiency in Creed

by Imaam Ibn Quadaamah Al-Maqdisee {rahimahullaah}

Explanation by Imaam Muhammad Saalih 'Uthaymeen {rahimahullaah}

Pgs. 128-134.

Chapter: Faith in everything that the Messenger {'alayhee salatul wasalaam} has informed of

Imaam Ibn Qudaamah says:

Mankind will be gathered o�n the Day of Judgment, barefoot naked, uncircumcised, and having nothing with them, {i.e., possessions}. They will stop at the final place of standing, until our Prophet {alayhee salatul wasalaam} intercedes for them and Allaah, Blessed and Exalted, reckons with them {i.e., judges them}. The Balances will be set up, the records will be distributed and the pages containing the deeds of each individual will be dispersed into the right hands and left hand.

"Then as for him who will be given his record in his right hand, he surely will receive an easy reckoning. And will return back to his family in joy! But whosoever is given his record behind his back (or in his left hand) he will invoke (for his) destruction. And he shall enter a blazing Fire and made to taste it's burning flames." {Surah Al-Inshiqaaq 84:7-12}

Imaam 'Uthaymeen explanation:

The Resurrection and the Gathering

Linguistically, Al-Ba'ath {Resurrection} means the sending forth or the dispersal of something. Religiously, it means the bringing to life of the dead o�n the Day of Judgment. Al-Hashr linguistically means a gathering and religiously, it refers to the gathering o�n the Day of Judgment so that they may be recompensed and judged.

The Resurrection and the Gathering are true and established in the Qur'aan, the Sunnah and the Ijmaa' (unanimous agreement) of the Muslims. Allaah says;

"Say: 'Yes, by my Lord, you will certainly be resurrected.'" {Surah At-Taghaabun 64:7}

And he says:

"Say: 'Yes, those of old and those of later times, all will surely be gathered together for an appointed meeting of a known Day.'" {Surah Al-Waaqiah 56:49-50}

The Prophet ('alayhee salatul wasalaam) said:

"Mankind will be gathered o�n the Day of Judgment, upon a reddish white earth {that looks} like a pure loaf of bread. There will be no landmarks o�n it for anyone {to see or use}.***

***Hadeeth: Saheeh Al-Bukhaaree: Book of Riqaaq (No.# 6521) and Saheeh Muslim: Book of the Description of the Day of Judgement, Paradise and Hellfire {Hadith No.# 2790}

The Muslims will be gathered barefeet, they will not have any shoes placed o�n them. They will be naked, no clothes will there be upon them. They will be uncircumcised, with no signs of circumcision o�n them. This due to Allaah's statement:

"As We began the first creation, We shall repeat it." {Surah Al-Anbiyaa 21:104}

And the Prophet ('alayhee salatul wasalaam) statement:

"Indeed you will be gathered barefoot, naked and uncircumcised." {Then he recited):

"As We began the first creation, We shall repeat it. {It is} a promise binding o�n Us. Truly, We shall do it." {Surah Al-Anbiyaa 21:104}.

{The he said}: "And the first o�ne to be dressed will be Ibraheem." ***

***{Agreed Upon}***

Saheeh Al Bukharee: Book of the Prophets (No.#3349) and Saheeh Muslim: Book of Paradise (No.# 2860)

And in the Marfoo' hadeeth of 'Abdillaah Bin Anas (radiallahu anhu), which has been reported by Imaam Ahmad, the Prophet ('alayhee salatul wasalaam) said:

"On the day of Day of Judgement mankind will be gathered barefoot, naked, uncircumcised and in (a state of) buhm." We said: "What is buhm?" He (alayhee salatul wasalaam) said: "They will not have anything with them."***

***Hadeeth Hasaan***

Marfoo': Raised; a narration attributed to the Prophet ('alayhee salatul wasalaam)

The Accounting

Al-Hisaab {The Accounting} linguistically means, the estimation of something (i.e., a number). Religiously, it refers to Allaah's examination of His servants based o�n their deeds It is affirmed in the Qur'aan, the Sunnah and the unanimous agreement of the Muslims. Allaah says:

"Verily, to Us will be their return. Then verily, for Us will be their accounting (Hisaab)." {Surah Al-Ghaashiyah 88: 25-26}

The Prophet ('alayhee salatul wasalaam) would say in some of his prayers:

"O Allaah, reckon me with a light accounting." So 'Aa'ishah (radhiallaahu 'anha) asked: "What is the light accountting (Hisaab Yaseer)?" He ('alayhee salatul wasalaam) said: "That He (Allaah) looks in the book (of deeds) of His servant and then He overlooks it." ***

Ahmad reported this hadeeth and Al-Albaanee said its chain was good.***

*** Hadeeth Saheeh: An authentic hadeeth reported by Ahmad (6/48) and Ibn Abee 'Aasim in As-Sunnah (885), and the wording used here is from Ahmad. Al-Albaanee said in his checking to As-Sunnah (2/249): "It's chain is saheeh." The source of this hadeeth is found in two Saheeh collections-in Saheeh Al-Bukhaaree (No.#103, 6536, & 6537) and Saheeh Muslim (No.#2876) with the wording: "There is no o�ne that will be held to account o�n the Day of Judgement, except that he will be ruined." I ('Aaishah) said: "Did not Allaah say:

'Then He will be held to account with a light accounting (Hisaab Yaseer)?' {Surah -Al-Inshiqaaq 84:8}

So he ('alayhee salatul wasalaam) said " That o�nly refers to the presentation (of o�ne's account). But rather, whoever is thoroughly taken into account, then he will be ruined."***

The Muslims have unanimously agreed o�n affirming the Accounting o�n the Day of Judgement. The description of the Accounting for the believer is that:

"Allaah will confer privately with him and remind him of his sins, until he will realize that he is ruined. Then Allaah will say to him: 'I screened your sins in the world for you and today, I will forgive you for them.' Then he will be given his book of good deeds. As for the disbelievers and the hypocrites, (their sins will be exposed publicly) and there will be a general announcement about them before all creatures: "These are the o�nes who lied upon their Lord. Verily, is not the curse of Allaah upon the wrongdoers!'"***

*** Saheeh Al-Bukhaaree: Book of Wrongdoings (No.#2441) and Saheeh Muslim: Book of Repentance (No.#2768) from the hadeeth of 'Abdillaah ibn 'Umar (radhiallaahu 'anhu)

The accounting is universal, including all of mankind except for those whom the Prophet ('alayhee salatul wasalaam) has exempted. And they are seventy thousand people form this ummah (of Muslims) including among them, 'Ukkaasha bin Muhsin (radhiallaahu 'anhu). They will enter Paradise without any Accounting or punishment.***

Saheeh Al-Bukhaaree: Book of Riqaaq (No.#6541) and Saheeh Muslim's: Book of Faith (No.#220) from the hadeeth of Ibn Abbaas (radhiallaahu 'anhu). Also in this subject, is the hadeeth of Abu Hurayrah (radhiallaahu 'anhu) found in Al-Bukhaaree (No.#5811 & 6542) and Muslim (No.#216) and the hadeeth of 'Imraan bin Husayn (radhiallaahu 'anhu) in Saheeh Muslim (No.#218).

Ahmad reported in the marfoo hadeeth of Thawbaan (radhiallahu 'anhu), that: "...with every individual (amongst these 70,000), there will be (in turn) seventy thousand." Ibn Katheer said this was an authentic hadeeth and he mentioned supporting narrations for it.

***Hadeeth Hasaan: This hadeeth of Thawbaan (radhiallahu 'anhu) is found in At-Tabaraanee's Al-Kabeer (1413) and Ahmad (5/280-281)***

This ummah (of Muslims) will be the first in receiving the Accounting, due to the Prophet's ('alayhee salatul wasalaam) saying:

"We are the last (of nations), while being the first to be judged before (the rest of) the creatures." {Agreed Upon}***

***Saheeh Muslim: Book of Jumu'ah (No.# 856) from the hadeeth of Abu Hurayrah (radhiallaahu 'anhu) and Hudhaifah (radhiallaah 'anhu). And it's wording is found in Saheeh Al-Bukhaaree (No.#876) and Saheeh Muslim (No.#856) is as follows: "We are the last (of nations), while being the first (to be judged), except that they were given the Book before us." It occurs from the hadeeth of Abu Hurayrah (radhiallaahu 'anhu)

And Ibn Maajah reported from Ibn Abbaas (radhiallahu 'anhu) in marfoo' form: "We are the last of nations, while being the first to receive the Accounting."***

***Reported by Ibn Maajah (4290), Ahmad (1/282)(2/274 & 342) and Al-Bayhaqee in Dalaa'il-un-Nubwah (5/482) from the hadeeth of Ibn Abbaas (radhiallahu 'anhu). Al-Boosayree said in Az-Zawaa'id (3/317): "This hadith of Ibn Abbaas (radhiallahu 'anhu) is authentic and its narrators are all reliable." Shaikh Al-Albaanee also authenticated it.***

The first thing from the rights of Allah that the servant will be accounted for is the prayer. This is due to the Prophet's (alayhee salatul wasalaam) statement: "The first thing that the servant will be held accountable for, is the prayer. If it is good, then the rest of his deeds will be good. And if it is defective, then the rest of his deeds will be defective."

At-Tabaraanee reported this hadeeth in Al-Awsat and there are not problems with it's chain, by the Will of Allaah. This is what Al-Mundhiree said in At-Targheeb wat-Tarheeb: Vol. 1, pg. 246***

***Hadeeth Saheeh: An authentic hadith reported by At-Tirmidhee (413), An-Nasaa'ee (1/232) and Ibn Maajah (1426) from the hadeeth of Abu Hurayrah (radhiallahu anhu). Al-Albaanee authenticated it in Saheeh At-Targheeb wat-Tarheeb (1/185)***

The first thing (from the rights of humans) that mankind will be judged for will be the matters concerning bloodshed, due to the Prophet's ('alayhee salatul wasalaam) saying:

"The first thing that will be judged between mankind, o�n the Day of Judgement , will be the matters concerning bloodshed."***

The Levels of The Disseminators of Knowledge

Shaikh Ahmad Baazmool (may Allaah preserve him) said:

Not everyone who arises amongst the people and speaks amongst them is worthy of being a scholar; because the disseminators of (knowledge) are of different levels:

[1] Among them are those at the level of the scholars of Ijtihaad- those who perform Ijtihaad in every branch of (the religion). These are the people of fatwah in general and they are the reference points in the affairs of universal public safety and security.

[2] And amongst them are those at the level of the scholars of Ijtihaad-those who perform Ijtihaad in (some aspects of the religion and not in all).

[3] And amongst them are those at the level of the students of knowledge who have not reached the level of the scholars.

And amongst levels 2 and 3, there are those who have learnt a little of knowledge, then they give sermons and Dawah. Knowledge is not taken from this group, except in the affairs of admonitions and general guidance.

Therefore, it is obligatory to know these levels and to make a distinction between them. And it is obligatory to know that not everyone who arises amongst the people is fit to give them fatwah.

~

[Siyaanatus Salafi Min Was-wasati Wa-Talbeesaat Ali Al-Halabi: page: 20|Abu Mu-aawiyyah (Abdullaah Al-Gambi)]

Some statements of Imaam Muqbil Ibn Al-Waadi'ee

Some statements of Imaam AlWaadi'ee -rahimahulaah- about Taqleed
(blind following):

As for the issue of Taqleed: Then its meaning in the (arabic) language
is that it's taken from the word AlQilaadah (a neck chain). And it's
as if the person that is blind following has placed himself like a
chain hanging from the neck of the individual that he has blind
followed. As for its definition in the terminology of the people of
knowledge, then the best definition for it (i.e. taqleed) is the
definition Ibnul Hammaam gave it and it is: Following he who is not a
proof without proof.

[Fadhaa'ih wa Nasaa'ih page 207]

I, and all praise is due to Allah, from the
time I started seeking knowledge I had enmity towardsTaqleed, as for
me then I have been naturally disposed to hatingTaqleed in the
religion. [Ijaabah As-Saa'il page 329]

I say: Indeed adhereing restrictedly to a
Madhab (school of thought) of the various Madhaahib (plural) is
considered an innovation newly invented after the virtuous generation.
[Fadhaa'ih wa Nasaa'ih 207]

(Translation: Abu Shu'ayb)

A Reply To The Claims That Imaam As-Suyootee Supported The Practice of Subhah

A Reply To The Claims That Imaam As-Suyootee
Supported The Practice of Subhah

Prepared by Abu Khaliyl Ja'ad Ibn Sylvester

[The following is an objection regarding Subhah using Imaam As-Suyootee as a proof, which is answered by brother Abu Khaliyl]

QUESTION: "...My concern is focused on the article that was printed in the August 1997 issue. A Muslim asked a question regarding Dhikr bead, or subhah while reciting Tasbiyyah. The reply coming from Muhammad Al Jibaaly was that it was a Bid'ah. He further stated that the Prophet (saw) taught us to make tasbeeh with our right hand. "...My concern is focused on the article that was printed in the August 1997 issue. A Muslim asked a question regarding Dhikr bead, or subhah while reciting Tasbiyyah. The reply coming from Muhammad Al Jibaaly was that it was a Bid'ah. He further stated that the Prophet Muhammad (saw) taught us to make tasbeeh with our right hand.

Jalaal ud Deen As-Suyootee a famous Shaafi'ee Mujtahid Imaam, spoke on the subject in his book Al Haawi lil Fataawee, Shaykh As-Suyootee states, "Counting the times one says Subhaan Allaah on ones fingers is is superior to doing so on Dhikr beads because of the Hadeeth of Ibn Amr, though it has been said that if the person saying it is safe from mistakes, his fingers are better, however, if not, then saying it on Dhikr beads is more suitable." Shaykh As-Suyootee further states, "Some of the most renowned Muslims have used rosaries, those from whom the Religion is taken, and whom are relied upon, such as Abu Hurayrah who had a string with two thousand knots in it, and he did not used to sleep except after saying Subhaan Allaah on it twelve thousand times."

To say this practice is a Bid'ah is at the same time defaming the scholars who have practiced it over the centuries, Inshaa Allaah, in the future your publication will give all the opinions when answering a question, and if Ijmaa has not been established, then give the opinion of what the majority of the fuqahaa hold to."

ANSWER: May Allaah reward you, in response to your inquiry and statements, this servant of Allaah, who is in sure need of Him, and dependant upon Him, and who prays for those who preceded us in Faith would reply:

The claim that the one who makes the statements that Subhah is an innovation, has by that statement defamed the scholars who endorsed it, is not a fair statement, since most of the scholars who support it are aware that they have to try very hard to prove it is not an innovation. That is the reason that discussions about it normally take up so much space. This is due to the nature of innovation, that is a new thing. So, in order for those who support it as good, in order to prove that it is good, must argue that it is not in reality new. And when they present their argument, we do not consider their arguments as defamation against their opponents from amongst the scholars.

Even the noun, Subhah - from the linguistic point of view - was a fabrication of those who used it; Ibn Mandthoor said in Lisaan Al Arab, "The Subhah: Beads upon which one making tasbeeh, counts his tasbeeh. It is a new-fangled [muwalladah] word." In Taaj Al Aroos, az-Zubaydee said, "And it is a new-fangled [muwalladah] word, as was said by Al-Azhaaree..." That is, Muwalladah is a word formed by people who were using something, that there was no word before they made up their word for it. as explained by Al-Baghdaadee in Khazaanaat Al Arab.

This is according to the linguistic sense. As for the Sharee'ah sense, Allaah said (that which means):

"This day I have perfected your way of life for you, and have chosen Islaam as your Religion." [Al-Maa'idah 4]

So in general, any religious act that comes after the death of the Prophet (saw) as the Subhah clearly did, is an innovation. And the scholars of Ijtihaad are rewarded for their Ijtihaad nevertheless.

The hadeeth of Ibn Amr, which was referenced in the question should be noted for the benefit of the reader; Abdullaah Ibn Amr said, "I saw Allaah's messenger (saw) counting the tasbeeh on the right [hand]." Recorded by Abu Daawood, Tirmidthee and others, it is a well known Saheeh Hadeeth.

Yet, this is not the only Hadeeth from which the scholars determine what is better in this case. There is for example, whose grade is Hasan, and those who seek reward from their Lord may act on it, if space permits us to note it. The Prophet (saw) said to Yusayrah (r) that: "You must say the Tahleel, Tasbeeh, and the Taqdees. Do not forget it, or you will have forgotten the Mercy. And count them on the fingers for they will be questioned and interrogated."

And in one narration:

That the Prophet (saw) commanded them to count on their fingers, for they will be questioned and interrogated [about it]" This is a Hasan Hadeeth recorded by Ahmad, Abu Daawood, Ibn Abee Shaybah, and a number of others.

The great scholar, Suyootee May Allaah have mercy on him, noted that due to the hadeeth of Ibn Amr noted above, it is better to count the tasbeeh on ones fingers. Yet it should be obvious from the second Hadeeth that it is obligatory to do so. Like wise, the honourable scholar, as-Suyootee noted that "it has been said" (Qeelaa), that this is better if the person is safe from losing count, whereas if he is not safe from that, then the beads are more suitable. Then he gave the example of Abu Hurayrah. We ask Allaah to reward Imaam As-Suyootee for mentioning what has been said, and we do this out of sincerity.

As a note however, it should be noted that the report alluded to is not one that has been graded as Saheeh or Hasan, rather it's grade is weak. It is transmitted by way of Abdul Waahid Ibn Moosaa from Mu'aym Ibn Muharrar Ibn Abee Hurayrah from his grandfather [Abu Hurayrah], "That he had a string with one thousand knots on it and he would not sleep until he had done his Tasbeeh on it." There is another narration whose meaning he has combined into this statement about Abu Hurayrah, that is reported via Ikrimah from Abu Hurayrah that he said, "Astaghfrullaah" twelve thousand times, but this report is disconnected after Ikrimah, for he is not known by the Hadeeth Scholars to have actually heard from Abu Hurayrah. (See Al Inaabah by Ibn Hajar). Nevertheless, it does not mention Dhikr beads at all. So it has nothing to do with this discussion either way.

As for the narration about the string with Abu Hurayrah, it is weak because its chain contains Nu'aym Ibn Muharrar, whose condition among hadeeth narrators is that of an unknown. It is for this reason that what Suyootee labeled as "better" - is indeed better - May Allaah reward him - rather there is no authentic evidence to prove that it was commanded, and otherwise it would contradict the command, since it has not been authentically reported that the Prophet (saw) nor any of his companions used Dhikr beads. Furthermore, some of the companions and their followers were reported to have rejected alternatives to the fingers in this regard.

As for the Hadeeth reported on the Prophet (saw) on the authority of Alee (r) mentioning the Subhah (mentioned here in case one finds it being used as "evidence") it is a famous weak report. There is a very useful and helpful discussion of its unknown and fabricating narrators which may be viewed in Silsilah-Al-Ahaadeeth Ad Da'eefah no. 83 by Al Albaanee.

In summary, to anyone who allows the new-fangled Subhah which contradicts the command of the Prophet (saw) in this matter, we do not claim that these scholars have 'opposed' the Messenger (saw) ! Nor should anyone claim that those who enforce his (saw) command are defaming scholars by doing so.

As this discussion shows, there are many matters about which the scholars made differing statements about. If we were to quote all of their arguments and statements, we would just lead the people into confusion, regarding the way which is the way of the Sunnah. This is not the objective of our publication. On the other hand, it is also not our objective to be unfair and one sided. However, when the issue is centred around a great deal of "So and So" said, and debate, then only the most proven, and safest position can be endorsed, and the safe way is that of the command of the Messenger (saw) . It is he (saw) who we have been commanded to follow and obey in these matters, and in this case, he (saw) commanded counting the Tasbeeh on the fingers as was noted before. We ask Allaah to guide us to his way.

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