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If you play Surah Baqarah on a tape, will it drive Shaytaan away from your home? -Shaykh ibn al-’Uthaymeen

SurahAl-BaqarahAyat1-5If you play Surah Baqarah on a tape, will it drive Shaytaan away from your home? By Shaykh Muhammad bin Saalih al-’Uthaymeen (rahimahullah)

Question: O Shaykh, there is a hadith from the Prophet, peace and blessings be upon him, that if mankind recites surah al-Baqarah, shaytaan will not enter his house. However, if the surah is playing on a tape, will one receive the same effect?

Answer:  No…no… The voice of the recording is nothing. It does not benefit, because it is not said he recited the Qur’an. Rather it is said he listened to the voice of the Qaari. If we played the adhaan on a recording (as the time for salah entered), and we placed it on the microphone and left it to play, will we be rewarded (for giving the adhaan)? No we would not.

If we recorded an interesting khutba of a Khateeb, and when Jumu’ah came we played it over the microphone, and on the recording on it said “As-Salaamu alaykum wa rahmatullah wa barakatuh”, then the adhaan was called, then Khateeb rose and gave the khutba, is there a reward? There is no reward, why?? Because this recording is a voice from the past. It is just as if you wrote it on paper. If you wrote down (surah al-Baqarah) and put it in the Mushaf in your house, will you be rewarded for reciting it? No, you wouldn’t…

Source: Liqaa al-Baab al-Maftooh 2/280 al-Liqaa 34 Question No. 986

Explanation of “There is no Itikaaf except in the three Masjid..” : Sheikh Ibn Baz, Sheikh Uthaymeen, Sheikh Muqbil & Sheikh Yahya

Answered by Shuyookh Ibn Baaz, Muqbil Bin Haadee, Uthaymeen  (Rahimahullaahu ta’ala) & Yahya Al-Hajooree (Hafidahullaah).

itikaf-in-three-masjidsShaykh Ibn Baaz (rahimahAllaah):

How sound is the hadeeth “There is no i’tikaaf except in the three mosques”? If the hadeeth is saheeh, does that in fact mean that i’tikaaf can only be observed in the three mosques?


I’tikaaf is valid in mosques other than the three mosques, but it is essential that the mosque in which i’tikaaf is observed is a mosque in which prayers are held in congregation. If no prayers are held in congregation there, then it is not valid to observe i’tikaaf there. But if a person has vowed to observe i’tikaaf in one of the three mosques then he is obliged to do so in fulfillment of his vow.

Majmoo’ Fataawa Ibn Baaz, 15/444.

**  ‘I’tikaaf: retiring to a Masjid for the remembrance of Allaah

Sheikh Muqbil bin Hadee (rahimahullaahu Ta’la):

What do you say about the hadeeth: ” There is no “I’tikaaf except in three masjids (Haram Mecca, Prophet’s Masjid, Masjid Aqsa)?


Some of them (scholars) inform that this narration is from (the speech of) Huthafah. Others say that in the narration Huthafah said to Abdullah bin Mas’ood: “Verily people are praying (making ‘itikaf) between your house and such and such”, and what is apparent is they were in Kufaa. (trans. note: meaning, Huthafah was admonishing Abdullah bin Mas’ood for allowing people to make ‘itikaf in other then the previously mentioned three masjids) Ibn Mas’ood replied: “Maybe they are correct and you have made a mistake.” 

The scholars mention: If this hadeeth (that was mentioned by Huthafah) was reported from the Messenger صلى الله عليه وسلم, Ibn Mas’ood would never have the audacity to reply: “Maybe they are correct and you are wrong” But if the hadeeth (of Huthafah) is in-fact correct, then the meaning of it is; There is no ‘itikaaf better then in these three masjids. Therefore, it would be considered a proof to show the merits and preference of ‘itikaf in these three masjids, just as a proof has come to show the merits and preference of prayer in these masjids. But (if this is not the case) then the verse pertaining to ‘itikaaf is general; {And do not have (sexual) relations with them while you are in ‘itikaaf} surah al Baqarah:187, and there has not come a proof to make it specific for three masjids. (Another thing that places doubt in the authenticity of the hadeeth) is the Idterab (confusion) in it. One narration is reported by way of Huthafah ascribing it to the Messenger – صلى الله عليه وسلم, but yet another time it is mentioned to be from the speech of Huthafah himself. Another thing is the action of the Muslims (salaf). I do know that some brothers (scholars) have written books in this matter (supporting that ‘i’tikaaf is only in the three masjids), but we do not make specific and narrow what Allah has made wide and vast.
Shaykh Ibn ‘Uthaymeen (rahimahullaah):

What is the ruling on i’tikaaf in the three mosques: al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem).


I’tikaaf in mosques other than the three mosques – al-Masjid al-Haraam (in Makkah), al-Masjid al-Nabawi (in Madeenah) and al-Masjid al-Aqsa (in Jerusalem) – is prescribed at the appropriate time, and is not limited to the three mosques. It may be observed in those mosques or in others. This is the view of the imams of the Muslims and the imams of the madhhabs that are followed, such as Imam Ahmad, Maalik, al-Shaafa’i, Abu Haneefah and others – may Allaah have mercy on them – because of the words of Allaah:

“And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious).
[al-Baqarah 2:187]
And because the word masaajid (mosques) is general in meaning and includes all mosques throughout the world. This sentence appears at the end of the verses on fasting, the ruling of which applies to the whole ummah in all regions. So it is addressed to all those to whom the ruling on fasting is addressed. Hence these rulings end with the words:
“These are the limits (set) by Allaah, so approach them not. Thus does Allaah make clear His Ayaat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allaah’s set limits, orders, etc.) to mankind that they may become Al-Muttaqoon (the pious).”
[al-Baqarah 2:187]

It is extremely unlikely that Allaah would address the ummah with words that only include a very few of them.

With regard to the hadeeth of Hudhayfah ibn al-Yamaan (may Allaah be pleased with him): “There is no i’tikaaf except in the three mosques,” even if we assume that this hadeeth is free from faults, it is referring to the most perfect of i’tikaaf, i.e., that which is observed in the three mosques, because of their honoured status and superiority over others. This usage occurs frequently, where the negative is a statement that something is incomplete, not a denial of its validity. For example the Prophet (peace and blessings of Allaah be upon him) said: “There is no prayer in the presence of food,” etc. Undoubtedly the basic principle with regard to negative statements is to negate or deny, but if there is evidence to the contrary then that evidence should be followed, as in the hadeeth of Hudhayfah. This is if we assume that it is free of faults. And Allaah knows best.

Fataawa al-Siyaam (p. 493).

Shaykh Abu Abdur-Rahmaan Yahya Bin ‘Alee Al-Hajooree (hafidahullaah):

Is ‘itikaaf specific for the three Masjid’s, or is it general for all of the Masjids? And how is the condition of the hadeeth of Hudhaifah that has witin it specification (of these three Masjids)?


As for it being affirmed, then yes, the Hadeeth of Hudhaifah is affirmed, however they (the people of knowledge) understood it to mean ‘more complete: “there is no ‘Itikaaf except within the three Masjids”, they said (the people of knowledge): there is no ‘Itikaaf more perfect and complete, for the majority of the people of knowledge are on the opinion that ‘Itikaaf if for all of the Masjids. Al-Imaam Al-Bukhaari said – may Allah have mercy upon him: Chapter: ‘Itikaaf is in all of the Masjids, and the statement of Allah glorified and exalted be He:

وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ
(while you are in I’tikâf in the mosques)
[Al-Baqarah: 187]

Wearing Amulets is Forbidden even if They are from the Qur’aan


What is the ruling on wearing amulets and placing them on the chest, or under the pillow, bearing in mind that these amulets contain Qur’anic Verses only?


The correct position is that wearing amulets, even if they are from the Qur’aan or from Hadiths is forbidden. This is because it was not reported from the Prophet sallAllaahu `alayhi wa sallam, for any means to attaining an end which is not reported from the Messenger sallAllaahu `alayhi wa sallam is invalid and is not to be taken into account, because it is Allaah, the Almighty, the Majestic Who causes all effects, and if this means is unknown to us either from the Islamic law or from practical experience, then it is not permissible and is not to be considered as a means of attaining an end. Amulets, according to the most reliable view, are forbidden, whether they are from the Qur’aan or from other than the Qur’aan. When a person is afflicted by anything, he should find someone to recite over him, as Jibril recited incantations over the Prophet sallAllaahu `alayhi wa sallam and he used to recite incantations over his Companions, may Allaah be pleased with them, and this is lawful.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah, vol.1, p.202, DARUSSALAM

Take from:

Shaykh Ibn Uthaymeen’s Tazkiyah For Shaykh Rabee’ and Explanation of the Reason Why the Hizbiyyoon Attack Him

Statement 1
Shaykh Ibn Uthaymeen (rahimahullaah) said, “Indeed we praise Allaah, Free is He from all imperfections, the Most High, that He makes it easy for our brother, the Doctor, Rabee’ bin Haadee al-Madkhalee to visit this region. [So that] the one to whom certain matters are not apparent may come to know that our brother, may Allaah grant us and him success, is upon Salafiyyah, the way of the Salaf. And I do not mean here that Salafiyyah is a hizb (party) which is set up to oppose the Muslims outside of it, but I mean by Salafiyyah, that he (i.e. Shaikh Rabee’) is upon the path of the Salaf in his Manhaj. Especially in the field of actualising Tawheed and throwing aside what opposes this [manhaj]. And all of us know tht Tawheed is the basis for which Allaah sent the Messengers upon them be peace and prayers…

The visit of our brother, Shaikh Rabee bin Haadee to this region, our city, Unaizah, no doubt will have a good effect and it will also become clear to many of the people what used to be hidden from them due to the scare-mongering and rumour-mongering and also letting loose the tongue [of discord]. And how numerous are those who are remorseful about what they said concerning the Ulamaa, when it becomes clear to them that they (the Ulamaa) are upon the truth.”

Then one of those present at the gathering says, “There is a question concerning the books of Shaikh Rabee’?”

To which the Shaik replied, “It is apparently clear that this question is not in need of my answer. And just as Imaam Ahmad was asked about Ishaaq bin Raahawaih – rahimahumullaah – and he replied, “Someone like me is asked about Ishaaq! Rather, Ishaaq is to be asked about me.” And I spoke at the beginning of my speech about that which I know about Shaikh Rabee’, may Allaah grant him success, and what I mentioned has never ceased to be what I hold about him in my soul, up until this time. And his arrival here and his words that have reached me, then no doubt, they are such that they will increase a person in his love for him and in his supplication for him.” End of quote.
(Cassette: “Ittihaaf al-Kurraam Bi Liqaa al-Uthaimeen Ma’a Rabee al-Madhkhalee wa Muhammad al-Imaam”)

1) Shaykh Rabee’s manhaj is good and strong, and he is upon Salafiyyah

2) That Shaykh Rabee’s presence will have a good effect in Unayzah, especially when the people realise the falsehood of the rumour mongering and lies that have been spread about him

3) The Shaykh implying that he should not be asked about Shaykh Rabee’ but it should be the other way around, by the narration he quotes from Ahmad, and in this is a mighty tazkiyah for Shaykh Rabee’ similar to the one given to him by Shaykh al-Albaani that he is “the carrier of the flag of al-Jarh wat-Ta’deel”

4) The words of Shaykh Rabee’ that have reached Shaykh Ibn Uthaymeen are such that they will increase a person in love for Shaykh Rabee’, and that Shaykh Ibn Uthaymeen has not ceased to have the viewpoint about the Shaykh that he has outlined above

5) O Hizbiyyoon, die in your rage and perish in your warm fuzzies!

Statement 2
Questioner: “What is your advice concerning the one who forbids the cassettes of Shaikh Rabee’ bin Haadee [from being distributed] with the claim that they cause fitnah and that they contain praise of the Wullaat ul-Umoor of the Kingdom, and that his praise of them emanates from nifaaq (hypocrisy)?”

Shaikh Ibn Uthaimeen’s replied: “We consider this to be a great error and mistake. Shaikh Rabee’ is from the Ulamaa of the Sunnah, and from the people of goodness. His aqidah is sound and his manhaj is strong and sound. However, when he began to speak about some of the symbolic figureheads of some of the people, from amongst the latecomers [i.e. Sayyid Qutb, Banna et. al.] they began to tarnish him with these faults”. (From the three cassette series, “Kashf ul-Lathaam An Ahmad Sallaam”, dated July 2000)

Allaahu Akbar! Who else would have been better to explain to the Qutubiyyoon and Hizbiyyoon, the real reason for their enmity, hatred, lies, slanders, vilifications, derogation, tabdee’ and also takfeer of Shaykh Rabee’, merely because he refuted the figureheads of their deviant da’wah.

Statement 3
Shaykh Ibn Uthaymeen also said, “My study of the book of Sayyid Qutb has only been scant, and I do not know about his condition; however the scholars have written about his book in tafseer ‘Fee Zilaalil Qur’aan’ – they have written critical comments about it: such as what Shaikh ‘Abdullaah ad-Duwaysh – rahimahullaah – wrote, and our brother Shaikh Rabee’ al-Madkhalee wrote some points of criticism upon him – upon Sayyid Qutb with regards to his tafseer and other things. So whoever wishes to refer to that then let him do so.” (A lecture entitled ‘Liqaa ma-‘ash – Shaikhain: Muhammad ibn ‘Uthaimain & Rabee’ al-Madkhalee’

[A Meeting with the Two Shaykhs, Ibn Uthaimeen and Rabee al-Madkhalee] in Jeddah, on 20/11/1413H)

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