Diary of an Exorcist – Protection Against Jinns, Devils and Black Magic – Abu Ibraheem Husnayn

Should women visit graves in islam?

Are you among those who believe that women SHOULD NEVER VISIT THE GRAVES/

Are you among those who firmly believe that the graves are men’s occupation?

and you women, what are your views? won’t you like to visit your father, your mother and all your loved ones who have helped you, brought you up in this life? wont you like to pay them a visit?


well, let us see below this article, so that you can make up your mind afterwards insha Allah:

Evidence that women are encouraged to visit the graveyard

He supported his opinion that women are encouraged – just like men – to visit the graves with the following evidence:

1. The Prophet (peace be upon him) said: “I had prohibited you from visi
ting the graves, but now I encourage you to visit them.” [Sahîh Muslim (977)]

In another narration it reads: “I had prohibited you from visiting the graves, but now I encourage you to visit them, because they are a reminder of the Hereafter.” [Sunan Abî Dâwûd (3235) and Musnad Ahmad (23005)]

In Sunan al-Nasâ’î, it reads: “Indeed, I had prohibited you from three things: from visiting the graves, but now I encourage you to visit them, and may your visiting them increase you in goodness…” [Sunan al-Nasâ’î (4429 and 5653)]

This encouragement includes women, because when the Prophet (peace be upon him) had been prohibiting his followers from visiting the graves, the prohibition had been meant equally for men and for women. Therefore, when he lifted the prohibition, he did so for both men and women.

2. Women are equal with men with respect to the purpose for visiting the graves: which is to be reminded of the Hereafter and to soften the hearts.

3. The Prophet (peace be upon him) permitted women to visit the graves.

`Abd Allah b. Abî Mulaykah relates: `Aishah came one day from the graveyard, so I said: “O Mother of Believers, from where have you come?”

She said: “From the grave of `Abd al-Rahmân b. Abî Bakr.”

I said: “Did not the Prophet (peace be upon him) forbid visiting the graves?” She

said: “Yes, then he commanded us to visit them.”

[Mustadrak al- Hâkim (1/376), Sunan al-Bayhaqî (4/78) and Tamhîd Ibn `Abd al-Barr (3/233)]

In another narration, it reads at the end: “Allah’s Messenger (peace be upon him) permitted visiting the graves.” [Sunan Ibn Mâjah (1570)]

Al-Albânî comments: “Al-Hâkim does not talk about it and Imam al-Dhahabî says: ‘It is an authentic hadîth.’ Al-Busayrî says: ‘Its line of transmission is authentic and its men are trustworthy.’ The ruling on this hadîth is as they have stated.”

4. The Prophet (peace be upon him) saw a woman crying at a grave so he told her: ‘Fear Allah and be patient.” [Sahîh al-Bukhârî (1252)] He did not forbid her from staying at the grave.

Evidence that women are not to make frequent visits to the graveyard

The proof that they should not be frequent visitors comes in the following hadîth:

1. Abû Hurayrah relates that the Prophet (peace be upon him) cursed the women who are frequent visitors of the graves.” [Sunan al-Tirmidhî (1056) and Sunan Ibn Mâjah (1576)] This hadîth is at least good (hasan), and it is supported by other narrations to the level of being authentic (sahîh).

2. Hassân b. Thâbit relates: “Allah’s Messenger (peace be upon him) cursed the women who are frequent visitors of the graves. [Sunan Ibn Mâjah (1574)] Al-Albânî declares this hadîth to be acceptable (maqbûl) and sufficient for strengthening the hadîth of Abû Hurayrah to the level where it is authetic (sahîh).


What is evil eye?

Evil eye (Ayn Al-Hasūd or Nazar) centralises on the fact that envy, jealousy, or even praise can inflict misfortune or cast unwanted magic on an innocent person.

The penetrating venomous gaze, whether it is intentional or unintentional, is believed to cause harm, illness, injury and even death on the targeted person. According to Islamic tradition the “evil eye” is real, as Prophet Muhammad (pbuh) said: “The evil eye is real, and if anything were to overtake the divine decree (al-qadar) it would be the evil eye.” (Muslim, 2188)

Types of People at Risk Although anyone can be affected by it, there are some more vulnerable than others as can be a person’s belongings, success, crops or domestic animals. Women and children are most susceptible to the evil eye and the risk increases particularly for those who are newly wed brides, women during pregnancy or at childbirth along with anyone who is very attractive, because the risk of suffering from the ill-effects of the evil eye increases in proportion to the person’s beauty.

Preventative Measures in Different Cultures Different cultures adopt different measures to ward off the evil eye. Some recite prayers whereas others may wear sacred texts, beads, amulets, talismans, or charms. Many of these objects are blue in colour and may be in the form of a hand, eye, or a horseshoe. They are worn by men, women, children, animals, crops, or anything that is thought to be in harms way. Islamic Rulings and Preventative Solutions The use of protective amulets and charms is forbidden in Islam because it is considered to be a form of shirk (idolatry). However, some Muslims are still seen to wear such charms despite the Islamic ruling against them. Mothers pin them on the clothing of their newborn babies along with verses from the Quran, such Ayat Al-Kursi (surah 2:255) as a taweez to protect them from the
affects of praise or the evil eye. Islam teaches Muslims to seek protection and refuge in Allah from the evils of envy through the recitation of prayers, verses
from the Quran and supplications. The hijaab is also key element for protection against the evil eye. And since women are most
likely to be afflicted by it, then it is one of the reasons why Allah made the hijaab is obligatory on them – as a means of protection- that is why it is forbidden for believing women to display any of their beauty in front of non-mahrams (any person that a woman is able to marry), as Allah says in the quran:

“… and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who
lack vigour, or small children who have no sense of feminine gender. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful” [Surah Noor 24:31]

Treatments Against the Evil Eye There are many preventative measures and treatments in Islam that a person can adopt to safeguard themselves against the
evil eye. The main one is the remembrance of Allah (dhikr) and the reading of the Qur’aan. Any person engaged in these acts is less likely to be affected by the evil eye, destructive envy (hasud) and other kinds of harm
from the devils of humankind and the jinn. Others forms of treatment include dua’s, invocations and Rukya: The Prophet (pbuh) used to seek refuge with Allaah for himself by reciting Surat Al-Fatiha, Ayat Al-Kursi (surah 2:255), Surah An-Nas and Surat Al-Falaq.

Other dua’s narrated from the Prophet (pbuh) are: “A’oudhu bi kalimaat Allaah al-taammaati min sharri maa khalaq (I seek refuge in the perfect words of Allaah from the evil of that which He has created).” (Muslim, 4881) A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every bad eye) ( Bukhari, 3120).

“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 ruqya for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqya for you).” (Muslim, 4056).

The Prophet (pbuh) also instructed the use of rukya to anyone who was under the influence of the evil eye as Aisha (RA)
narrated: “The Messenger of Allah (pbuh) commanded me, or he commanded (the people) to use ruqya to deal with the evil eye.” (Bukhari, 5297).

Rukya is reciting any of the above verses and blowing on the afflicted person. Aisha (RA) also narrated another treatment for the evil eye, “The man who cast the evil eye would be commanded to do wudu (ablution)’, and then the man who was affected would wash himself with (the water).” (Abu Dawu)

To prevent anyone from unintentionally casting an evil eye through praise, it is recommended to say ‘Ma sha’a Allah wa la Kuwata illa Billah’ (Whatever Allah wishes and there is no Power except with Allah). Undoubtedly, persisting in reciting daily prayers (adhkaar) as prescribed by the prophet (pbuh) and pertaining in the observation of the Hijaab is a means of protection from many evils of this world, including that of the evil eye as well as shielding us against the punishment in the Hereafter.

We should strive to make it an habitual exercise to recite these prayers and not result in the wearing of charms of any form or pertain to do anything that goes against the teachings of Islam.


Terry Holdbrooks Now Named Mustafa Abdullah
I had all the freedom in the world, he recalls. “But I was waking up unhappy while these men were in cages, smiling and praying five times a day”.Image

Should shab-e-baraat be celebrated as well as Mihraj?

Rajab & Shabe-Mairaj: What did the Prophet (s) do?

Indeed, one night the Prophet (Sal Allaahu Alaihi Wassallam) was granted the Night Journey of al-Israa’ wal Mi’raaj, when he was first transported from Masjid al-Haraam to Masjid al-Aqsa and then onwards, he ascended to the Heavens and Allaah spoke to him as He willed, and enjoined the five daily prayers upon him.
This is definitely part of our Aqeedah. It says so in the Qur’aan [al-Isra’:1] and there is no denying that fact.
However, the big question to ask is…….
What did the Prophet (Sal Allaahu Alaihi Wassallam) do when the same day arrived the next year?
Or the year after that?
Or the year after that?
Did he EVER celebrate the night of al-Israa’ wal Mi’raaj, or fast the next day???
And what did he instruct the Sahaabah to do about his Night Journey?
Did he tell them to celebrate that night as a ‘special night’ for worshipping Allaah?
Did he tell them to specifically fast the next day because it was ‘the day after the Journey’?
And what were the actions of the Sahaabah themselves?Did THEY do any of the above??
The answer to all of the above is a big resounding NO!

Surely the Prophet (Sal Allaahu Alaihi Wassallam) did not omit or forget anything in the deen! Surely he did not hide anything from mankind!

The Prophet (Sal Allaahu Alaihi Wassallam) said, “There is nothing that brings you closer to Jannah except that I have informed you about it and there is nothing that brings you closer to the fire of Hell except that I have warned you against it.” (at-Tabaraani–Saheeh)

Then why do we not have ANY Saheeh reports of the Prophet (Sal Allaahu Alaihi Wassallam) or the Sahaabah worshipping Allaah especially on this night and fasting the next day?


If celebrating it was something that is prescribed in Islam, the Messenger (Sal Allaahu Alaihi Wassallam) would certainly have told his ummah about it, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from the Prophet (Sal Allaahu Alaihi Wassallam) everything that we need to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so.

And if it wasn’t the practice of our Beloved Prophet (Sal Allaahu Alaihi Wassallam) or his Sahaabah, then, why, O Muslim, do YOU insist on doing it???

Isn’t the Prophet (Sal Allaahu Alaihi Wassallam) the best example to be followed?“

In the Messenger of Allah you have a fine example for he who hopes for Allah and the Last Day and remembers Allah abundantly.” (Surah al-Ahzaab: 21)

But everyone does so!!
Sure, I know, you have seen your fathers and grandfathers doing so. But, let me remind you, O Muslim, that it is NOT our forefathers that we are supposed to follow. Rather, our worship should be based on proofs from the Quraan and authentic Sunnah, and NOT culture or tradition.

“When it is said to them: ‘Follow what Allah has sent down,’ they reply: ‘We will follow that which we found our fathers upon,’ even though their fathers did not understand anything nor were they guided.” (Surah al-Baqarah: 170)

Is good intention enough??
I know beyond doubt, that in celebrating this night, your intention is good. But dear brother/sister, in order for our worship to be accepted, it also has to be prescribed in the Qur’aan and Sunnah. If it is not so, it will be rejected.

The Prophet (Sal Allaahu Alaihi Wassallam) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” (Bukhaari, Muslim)

Exact date unknown???
Also, do you know that even though the incidence of al-Israa’ wal Mi’raaj is an undeniable fact in history, yet the exact date or even the exact month in which this took place is not certain?

Shaykh ‘Abd al-’Azeez ibn Baaz said:
“With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (Sal Allaahu Alaihi Wassallam) according to the scholars of hadeeth….” (Islam-qa)

But, what’s the harm in it???
Now, some of you will say, “What’s the harm in it? I am just worshipping Allah!

”But, the answer to that, O noble reader, is…..
“And whosoever opposes the Messenger (Muhammad Sal Allaahu Alaihi Wassallam) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination!” [Surah an-Nisaa:115]

Shaykh Ibn ‘Uthaymeen says: “Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray.” (Majmoo’ Fataawa , 20/440)

So, remember, my dear brothers and sisters in Islaam, DO NOT single out the 27th for your worship because it was NOT the practice of the Prophet OR his Sahaabah.If however, you pray every single night and it is part of your routine to stay up for worship, then there is no harm. Similarly, if you are in the habit of fasting Mondays and Thursdays, or during Ayyaam Beed (the 13th, 14th, and 15th of every Islaamic month), and the 27th of Rajab falls on one of those days, then it is OK to do so.

The problem arises when one thinks that this night is special and singles out this night or day for worship, thinking they are getting extra reward for their worship. But this is contrary to the Sunnah.

this article was kindly sent to our blog for publication. we thank the person who wrote it.

Pregnant Muslim woman attacked in Paris loses baby

please read this attentively



1)     Abu Haneefah (d. 150H) (rahimahullaah) said: “Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation” [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]


2)     “When a hadeeth is found to be saheeh, then that is my madhhab.”  

[Ibn ‘Aabideen in al-Haashiyah (1/63) and in his essay Rasm al-Mufti (1/4 from the Compilation of the Essays of Ibn ‘Aabideen), Shaikh Saalih al-Fulaani in Eeqaaz al-Himam (p. 62) and others.  Ibn ‘Aabideen quoted from Sharh al-Hidaayah by Ibn al-Shahnah al-Kabeer, the teacher of Ibn al-Humaam]


3)     “It is haram (prohibited) for someone who does not know my evidence to give fatwaa (verdicts) on the basis of my words.”  Another narration adds, “… for we are mortals: we say one thing one day, and take it back the next day.”

[Ibn ‘Abdul Barr in Al-Intiqaa’ fi Fadaa’il ath-Thalaathah al-A’immah al-Fuqahaa’ (p. 145), Ibn al-Qayyim in I’laam al-Mooqi’een (2/309), Ibn ‘Aabideen in his Footnoes on Al-Bahr ar-Raa’iq (6/293) and in Rasm al-Mufti (pp. 29, 32) & Sha’raani in Al-Meezaan (1/55) with the second narration.  Similar narrations exist on the authority of Abu Haneefah’s companions Zafar, Abu Yoosuf and ‘Aafiyah ibn Yazeed; cf. Eeqaaz (p. 52).  Ibn al-Qayyim firmly certified its authenticity on the authority of Abu Yoosuf in I’laam al-Mooqi’een (2/344).]

4)     “When I say something contradicting the Book of Allah the Exalted or what is narrated from the Messenger (saaws), then ignore my saying.”

[Al-Fulaani in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying, “This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid.”]


Imaam Maalik ibn Anas (rahimahullaah) said:


1)     Truly I am only a mortal:  I make mistakes (sometimes) and I am correct (sometimes).  Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it.”  

[Ibn ‘Abdul Barr in Jaami’ Bayaan al-‘Ilm (2/32), Ibn Hazm, quoting from the former in Usool al-Ahkaam (6/149), and similarly Al-Fulaani (p. 72)]

Imaam Shaafi’i (rahimahullaah) said:


1)     “The sunnahs of the Messenger of Allah (saaws) reach, as well as escape from, every one of us.  So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allah (saaws), then the correct view is what the Messenger of Allah (saaws) has said, and it is my view.”

[Related by Haakim with a continuous sanad up to Shaafi’i, as in Taareekh Dimashq of Ibn ‘Asaakir (15/1/3), I’laam al-Mooqi’een (2/363, 364) & Eeqaaz (p. 100).]

2)     .”Every statement on the authority of the Prophet (sallallaahu ‘alaihi wa sallam) is also my view, even if you do not hear it from me.” {Ibn Abi Haatim (pp. 93-4)


3)     Follow it (the Sunnah), and do not look sideways at anyone else’s saying.”


{Harawi in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi’i (8/2), Ibn ‘Asaakir (15/9/10), Nawawi in Al- Majmoo’ (1/63), Ibn al-Qayyim (2/361) & Fulaani (p. 100); the second narration is from Hilyah al-Awliyaa’ of Abu Nu’aim}.



Ahmad ibn Hanbal (rahimahullaah) said:


1)     Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi’i, nor Awzaa’i, nor Thawri, but take from where they took.”

[Fulaani (p. 113) & Ibn al-Qayyim in I’laam (2/302).]

2)     “Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions, take it; next are their Successors, where a man has a choice.”


3)     “Following (ittibaa’) means that a man follows what comes from the Prophet (sallallaahu `alaihi wa sallam) and his Companions; after the Successors, he has a choice.”

[Abu Daawood in Masaa’il of Imaam Ahmad (pp. 276-7)]


“The opinion of Awzaa’i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sallallaahu `alaihi wa sallam) and his Companions).”

[Ibn `Abdul Barr in Jaami’ Bayaan al-‘Ilm (2/149).]

“Whoever rejects a statement of the Messenger of Allaah (sallallaahu `alaihi wa sallam) is on the brink of destruction.”

[Ibn al-Jawzi (p. 182)2)]


 The solution

 The messenger of Allah (saaws) said: O mankind, I am leaving two things with you, if you cling to them you will never go astray. The Book of Allah and my teachings [Al-Haakim and Al-Baihaqi].

O you who believe! Obey Allâh and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you (Muslims) differ in anything amongst yourselves, refer it to Allâh and His Messenger (SAW), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination. [The Noble Qur’an 4:59]

For those who are confused about ….

Imaam Shaafi’i (rahimahullaah) said:

1) “The sunnahs of the Messenger of Allah (saaws) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allah (saaws), then the correct view is what the Messenger of Allah (saaws) has said, and it is my view.”

[Related by Haakim with a continuous sanad up to Shaafi’i, as in Taareekh Dimashq of Ibn ‘Asaakir (15/1/3), I’laam al-Mooqi’een (2/363, 364) & Eeqaaz (p. 100).]

2) .”Every statement on the authority of the Prophet (sallallaahu ‘alaihiwasallam) is also my view, even if you do not hear it from me.”

{IbnAbiHaatim (pp. 93-4)

3) Follow it (the Sunnah), and do not look sideways at anyone else’s saying.”

{Harawi in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi’i (8/2), Ibn ‘Asaakir (15/9/10), Nawawi in Al- Majmoo’ (1/63), Ibn al-Qayyim (2/361) &Fulaani (p. 100); the second narration is from Hilyah al-Awliyaa’ of Abu Nu’aim}