1. When you say: La ilaha illAllaah - wahdahu laa shareeka lahu - lahul-mulku wa lahul-hamdu - wa huwa 'ala kulli shay'in qadeer. [There is none worthy of worship except Allah alone. He has no partners. To Him belongs the Dominion, to Him belongs all praise and He is capable over all things] a hundred times a day.
The evidence is what has been reported in the Saheeh of al Bukhaari and Muslim from Abu Hurayrah (ra) that Allaah's Messenger (saw) mentioned the above words and then said: "He will receive the reward of setting free ten slaves, a hundred good deeds will be written for him and a hundred bad deeds will be erased from him. It will be a sanctuary from Shaytaan for him on that day until he reaches the evening. No one will come with something better except one who increases beyond that".
2. Recitation of Ayaat ul-Kursi when you go to bed.
Abu Hurayrah (ra) reported that the Messenger (saw) put him in charge of guarding the zakaah of Ramadan and someone would come and take handfuls from the zakaah for two nights in succession. On the third night, he (Abu Hurayrah) grabbed him and said: "I will take you to Allaah's Messenger (saw)". He (the thief) said: "Leave me alone and I will teach you some words by which Allaah will benefit you". He then said, "When you depart to go to your bed recite aayaat ul-Kursi until you complete it. There wil never cease to be from Allaah a guardian to protect you and Shaytaan will not approach you until you wake up". When he explained this to Allaahs Messenger (saw), he said, "He has told you the truth althought he is a great liar". (al-Bukhaari).
3. When you spit on your left three times and seek refuge in Allaah from the evil of what you see in a dream.
Abu Salamah bin 'Abdur-Rahman said: "I heard Abu Qataadah ibn Rab'iyy say: "I heard Allaah's Messenger (saw) say, "The good dream is from Allaah and the bad dream is from Shaytaan. When one of you sees
Showing posts with label Shaytaan. Show all posts
Showing posts with label Shaytaan. Show all posts
Saturday, July 28, 2007
Sunday, April 29, 2007
How the Shaytaan has a share in people's wealth
Question:
What is the share that the Shaytaan has in people's wealth, as mentioned in the aayah (interpretation of the meaning): "share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),"[al-Israa' 17:64]?
Answer:
Praise be to Allaah.
The share that he has in their wealth is when they spend it in disobeying Allaah. This was the view of al-Hasan. And it was said that it is that which is acquired from sources which are not halaal. This was the view of Mujaahid.
Ibn `Abbaas said: (it means) the things they used to forbid such as al-baheerah (a she-camel whose milk was spared for the idols and nobody was allowed to milk it), al-saa'ibah (a she-camel let loose for free pasture for their false gods, and nothing was allowed to be carried on it), al-waseelah (a she-camel set free for idols because it had given birth to a she-camel at its first delivery and then again gave birth to a she-camel at its second delivery) and al-haam (a stallion-camel freed freed from work for their idols after it had finished a number of copulations assigned for it). This was the view of Qutaadah. Al-Dahhaak said: (it means) what they used to sacrifice to their gods.
It was narrated from Ibn `Abbaas and Mujaahid: this is what he (the Shaytaan) commands them to do of spending their wealth in disobeying Allaah. `Ataa' said: this means riba (usury, interest). Al-Hasan said: this means acquiring it (wealth) from evil sources and spending it in haraam ways. This was also the view of Qutaadah. Al-`Awfi said, narrating from Ibn `Abbaas (may Allaah be pleased with them both): with regard to his sharing in their wealth, this means that which he forbade them of their an'aam (livestock such as camels, cattle, etc.), i.e., the baheerah, saa'ibah, etc. This was also the view of al-Dahhaak and Qutaadah.
Al-Tabari said:
The view which is most likely to be correct is the view of those who said that what this meant was every kind of wealth which involved disobeying Allaah, whether it was spent on haraam things, earned from haraam sources, sacrificed to their gods, instituted as a saa'ibah or baheerah for the Shaytaan, or other ways by means of which it was spent in disobedience (towards Allaah). That is because Allaah said (interpretation of the meaning): "share with them wealth". So every kind of wealth by means of which the Shaytaan is obeyed and Allaah is disobeyed, the one who does that has given Iblees a share in it; there is no reason why one specific meaning should be intended to the exclusion of others (i.e., the meaning is general).
With regard to the Shaytaan sharing in food and drink _ to which his sharing in staying overnight in people's houses, which are also a form of wealth, is also added _ in the case of those who do not mention the name of Allaah, this is mentioned in the hadeeth of Jaabir ibn `Abd-Allaah, who said that he heard the Prophet (peace and blessings of Allaah be upon him) say: "When a man enters his house and remembers Allaah [i.e., says Bismillaah] when he enters and when he eats, the Shaytaan says, `You have no place to stay and no dinner.' If he enters and does not remember Allaah when entering, the Shaytaan says, `You have found a place to stay.' If he does not remember Allaah when he eats, [the Shaytaan] says, `You have found a place to stay and dinner.'"
(Narrated by Muslim, 2018).
It was narrated that Hudhayfah said: When we ate with the Prophet (peace and blessings of Allaah be upon him), we would not stretch forth our hands until the Messenger of Allaah (peace and blessings of Allaah be upon him) stretched forth his hand first. We were going to eat with him one time, when a young girl came rushing as if she were being pushed. She went to stretch forth her hand to the food, but the Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of her hand. Then a Bedouin came rushing as if he were being pushed, and he took hold of his hand. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The Shaytaan regards food as permissible (for himself) if the name of Allaah is not mentioned over it. He brought this girl so that the food might become permissible for him through her, but I took her hand. Then he brought this Bedouin so that the food might become permissible for him through him, but I took his hand. By the One in Whose hand is my soul, his hand is in mine along with her hand." This was narrated by Muslim, 2017.
Al-Nawawi said:
The correct view, which is that of the majority of scholars of the earlier and later generations, scholars of hadeeth, fiqh and kalaam, is that this hadeeth and similar ahaadeeth which were narrated concerning the Shaytaan eating are to be interpreted according to their apparent meaning. The Shaytaan eats in a real sense, because rationally this is not impossible and sharee'ah does not deny it, rather it confirms it. So we must accept it and believe in it. And Allaah knows best.
Sharh Muslim, 13/190.
What is the share that the Shaytaan has in people's wealth, as mentioned in the aayah (interpretation of the meaning): "share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),"[al-Israa' 17:64]?
Answer:
Praise be to Allaah.
The share that he has in their wealth is when they spend it in disobeying Allaah. This was the view of al-Hasan. And it was said that it is that which is acquired from sources which are not halaal. This was the view of Mujaahid.
Ibn `Abbaas said: (it means) the things they used to forbid such as al-baheerah (a she-camel whose milk was spared for the idols and nobody was allowed to milk it), al-saa'ibah (a she-camel let loose for free pasture for their false gods, and nothing was allowed to be carried on it), al-waseelah (a she-camel set free for idols because it had given birth to a she-camel at its first delivery and then again gave birth to a she-camel at its second delivery) and al-haam (a stallion-camel freed freed from work for their idols after it had finished a number of copulations assigned for it). This was the view of Qutaadah. Al-Dahhaak said: (it means) what they used to sacrifice to their gods.
It was narrated from Ibn `Abbaas and Mujaahid: this is what he (the Shaytaan) commands them to do of spending their wealth in disobeying Allaah. `Ataa' said: this means riba (usury, interest). Al-Hasan said: this means acquiring it (wealth) from evil sources and spending it in haraam ways. This was also the view of Qutaadah. Al-`Awfi said, narrating from Ibn `Abbaas (may Allaah be pleased with them both): with regard to his sharing in their wealth, this means that which he forbade them of their an'aam (livestock such as camels, cattle, etc.), i.e., the baheerah, saa'ibah, etc. This was also the view of al-Dahhaak and Qutaadah.
Al-Tabari said:
The view which is most likely to be correct is the view of those who said that what this meant was every kind of wealth which involved disobeying Allaah, whether it was spent on haraam things, earned from haraam sources, sacrificed to their gods, instituted as a saa'ibah or baheerah for the Shaytaan, or other ways by means of which it was spent in disobedience (towards Allaah). That is because Allaah said (interpretation of the meaning): "share with them wealth". So every kind of wealth by means of which the Shaytaan is obeyed and Allaah is disobeyed, the one who does that has given Iblees a share in it; there is no reason why one specific meaning should be intended to the exclusion of others (i.e., the meaning is general).
With regard to the Shaytaan sharing in food and drink _ to which his sharing in staying overnight in people's houses, which are also a form of wealth, is also added _ in the case of those who do not mention the name of Allaah, this is mentioned in the hadeeth of Jaabir ibn `Abd-Allaah, who said that he heard the Prophet (peace and blessings of Allaah be upon him) say: "When a man enters his house and remembers Allaah [i.e., says Bismillaah] when he enters and when he eats, the Shaytaan says, `You have no place to stay and no dinner.' If he enters and does not remember Allaah when entering, the Shaytaan says, `You have found a place to stay.' If he does not remember Allaah when he eats, [the Shaytaan] says, `You have found a place to stay and dinner.'"
(Narrated by Muslim, 2018).
It was narrated that Hudhayfah said: When we ate with the Prophet (peace and blessings of Allaah be upon him), we would not stretch forth our hands until the Messenger of Allaah (peace and blessings of Allaah be upon him) stretched forth his hand first. We were going to eat with him one time, when a young girl came rushing as if she were being pushed. She went to stretch forth her hand to the food, but the Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of her hand. Then a Bedouin came rushing as if he were being pushed, and he took hold of his hand. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The Shaytaan regards food as permissible (for himself) if the name of Allaah is not mentioned over it. He brought this girl so that the food might become permissible for him through her, but I took her hand. Then he brought this Bedouin so that the food might become permissible for him through him, but I took his hand. By the One in Whose hand is my soul, his hand is in mine along with her hand." This was narrated by Muslim, 2017.
Al-Nawawi said:
The correct view, which is that of the majority of scholars of the earlier and later generations, scholars of hadeeth, fiqh and kalaam, is that this hadeeth and similar ahaadeeth which were narrated concerning the Shaytaan eating are to be interpreted according to their apparent meaning. The Shaytaan eats in a real sense, because rationally this is not impossible and sharee'ah does not deny it, rather it confirms it. So we must accept it and believe in it. And Allaah knows best.
Sharh Muslim, 13/190.
How the Shaytaan has a share in people's children
Question:
Is it true that if a person does not say "Bismillaah" before having intercourse, the Shaytaan shares with him in that?
Answer:
Praise be to Allaah.
With regard to the Shaytaan having a share when one does not say Bismillaah, Allaah says (interpretation of the meaning):
"share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),"
[al-Israa' 17:64]
Al-Qurtubi said: i.e., give yourself a share in that…
"children": it was said that this means the children of zina (fornication, adultery). This was the view of Mujaahid, al-Dahhaak and `Abd-Allaah ibn `Abbaas. It was also narrated that he said, this refers to the children whom they killed and against whom they committed other crimes. It was also narrated that he said, this refers to when they call them by names such as `Abd al-Haarith, `Abd al-`Uzza, `Abd al-Laat, `Abd al-Shams [i.e., names meaning "slave of…" referring to their false gods]. And it was said that this refers to their initiating their children into kufr so that they make them into Jews or Christians, as the Christians do with their children when they baptize them with water. This was the view of Qutaadah.
The fifth view was narrated from Mujaahid who said: If a man has intercourse and does not mention the name of Allaah, the jinn wraps himself around his penis and has intercourse along with him. This is what is referred to in the aayah (interpretation of the meaning):
"with whom no man or jinni has had Tamth [sexual intercourse] before them"
[al-Rahmaan 55:56]
Tafseer al-Qurtubi, 10/289
Ibn Katheer said:
" `share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse)'
[al-Israa' 17:64 _ interpretation of the meaning]
`children': al-`Awfi said, narrating from Ibn `Abbaas, Mujaahid and al-Dahhaak: this means the children of zina. `Ali ibn Abi Talhah said, narrating from Ibn `Abbaas: this refers to their children whom they used to kill from folly, without knowledge. Qutaadah said, narrating from al-Hasan al-Basri: by Allaah, he had a share with them in their children by making them Magians, Jews and Christians, so that they followed a religion other than the religion of Allaah and gave a share of their wealth to the Shaytaan. This was also the view of Qutaadah. Abu Saalih said, narrating from Ibn `Abbaas: this refers to when they give their children names such as `Abd al-Haarith, `Abd al-Shams and so on.
Ibn Jareer said: The most correct view is that every child who is born of a woman concerning whom a sin is committed by giving him a name which Allaah dislikes, or by initiating him into a religion other than that with which Allaah is pleased, or by committing adultery with his mother, or by killing him, or by burying him or her alive, or other actions which involve sin and disobedience towards Allaah, all come under the heading of the Shaytaan having a share in that with the one to whom the child is born, because in the aayah `share with them wealth and children' Allaah did not specify one meaning to the exclusion of any other. Every case where Allaah is disobeyed and the Shaytaan is obeyed is a form of his sharing in that.
What he said is sound. Each of the salaf pointed out some aspect in which the Shaytaan has a share. It was proven in Saheeh Muslim (2865) from `Iyaad ibn Himaar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Allaah said, `I created My slaves as pure monotheists (haneefs), then the shayaateen (devils) came to them and diverted them from their religion and forbade them that which I had permitted to them.'"
In al-Saheehayn (al-Bukhaari, 3271; Muslim, 1434) it is narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "When any one of you want to have intercourse with his wife, let him say, `Bismillaah, jannibnaa al-shaytaan wa jannib al-Shaytaan ma razaqtana (In the name of Allaah. Keep the Shaytaan away from us and from what You bestow upon us).' Then if it is decreed that they should have a child, the Shaytaan will never be able to harm him."
(Tafseer Ibn Katheer, 3/50-51)
al-Tabari said:
The most correct view is that every child who is born of a woman concerning whom a sin is committed by giving him a name which Allaah dislikes, or by initiating him into a religion other than that with which Allaah is pleased, or by committing adultery with his mother, or by killing him, or by burying him or her alive, or other actions which involve sin and disobedience towards Allaah, all come under the heading of the Shaytaan having a share in that with the one to whom the child is born, because in the aayah `are with them wealth and children' Allaah did not specify one meaning to the exclusion of any other. Every case where Allaah is disobeyed and the Shaytaan is obeyed is a form of his sharing in that is giving Iblees a share in that
(Tafseer al-Tabari, 15/120, 121)
Shaykh `Abd al-Rahmaan al-Sa'di said:
"share with them wealth and children". This includes all kinds of sins that have to do with their wealth and children, such as withholding zakaah, failing to give kafaaraat (expiation) and to give people their dues, not disciplining and training children to do good and give up evil, taking wealth unlawfully or spending it unlawfully, or using earnings gained from haraam sources.
Indeed, many of the mufassireen said that also included in the Shaytaan's share of wealth and children is neglecting to say Bismillaah when eating, drinking or having intercourse; if one does not say Bismillaah when doing those things, the Shaytaan has a share in them, as was mentioned in the hadeeth.
Tayseer al-Kareem al-Rahmaan, p. 414
I say: with regard to the Shaytaan sharing in intercourse when a person fails to say Bismillaah, we have mentioned above the hadeeth narrated by Ibn Katheer (may Allaah have mercy on him) and the comment of Mujaahid (may Allaah have mercy on him).
Conclusion:
The correct view on the meaning of this aayah is that it should be interpreted in the ways mentioned above, for there is no contradiction between these meanings. Each of the salaf mentioned one aspect of its meanings, and there is no contradiction between them. The basic principle in such a case is that the aayah should be interpreted according to all its meanings.
Shaykh al-Islam Ibn Taymiyah said:
The differences among the salaf concerning tafseer are very small. Their differences concerning rulings are greater than their differences concerning tafseer. Most of the differences narrated from them in saheeh reports have to do with variations, not contradictions. These are of two types:
The first is that each of them expresses the meaning that he has in mind using words that differ from the words used by others, each referring to a different aspect of the same thing… This is similar to the case where different words are used to refer to a sword: al-saarim (that which parts or cuts off) and al-muhannad (made from Indian iron). And it is like the names of Allaah, the names of His Messenger, and the names of the Qur'aan. All of the names of Allaah refer to One; calling upon Him by one of His Most Beautiful Names does not contradict calling upon Him by one of His other Names. Rather it is as Allaah says (interpretation of the meaning):
"Say (O Muhammad): `Invoke Allaah or invoke the Most Gracious (Allaah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names'"
[al-Israa' 17:110]
Each of His names refers to the same Essence and to the attribute referred to in that name. So al-`Aleem (the All-Knowing) refers to His Essence and His knowledge; al-Qadeer (the All-Powerful) refers to His Essence and His power; al-Raheem (the Most Merciful) refers to His Essence and His mercy…
The second kind is when each of them refers to a specific meaning by way of giving an example or drawing the attention of the listener to an example, not in a precise and exclusive sense. This is like when a non-Arab asks what the word khubz (bread) means, and someone shows him a loaf of bread. He is referring to a type, not this specific loaf.
Majmoo' al-Fataawa, 13/333-337
Is it true that if a person does not say "Bismillaah" before having intercourse, the Shaytaan shares with him in that?
Answer:
Praise be to Allaah.
With regard to the Shaytaan having a share when one does not say Bismillaah, Allaah says (interpretation of the meaning):
"share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),"
[al-Israa' 17:64]
Al-Qurtubi said: i.e., give yourself a share in that…
"children": it was said that this means the children of zina (fornication, adultery). This was the view of Mujaahid, al-Dahhaak and `Abd-Allaah ibn `Abbaas. It was also narrated that he said, this refers to the children whom they killed and against whom they committed other crimes. It was also narrated that he said, this refers to when they call them by names such as `Abd al-Haarith, `Abd al-`Uzza, `Abd al-Laat, `Abd al-Shams [i.e., names meaning "slave of…" referring to their false gods]. And it was said that this refers to their initiating their children into kufr so that they make them into Jews or Christians, as the Christians do with their children when they baptize them with water. This was the view of Qutaadah.
The fifth view was narrated from Mujaahid who said: If a man has intercourse and does not mention the name of Allaah, the jinn wraps himself around his penis and has intercourse along with him. This is what is referred to in the aayah (interpretation of the meaning):
"with whom no man or jinni has had Tamth [sexual intercourse] before them"
[al-Rahmaan 55:56]
Tafseer al-Qurtubi, 10/289
Ibn Katheer said:
" `share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse)'
[al-Israa' 17:64 _ interpretation of the meaning]
`children': al-`Awfi said, narrating from Ibn `Abbaas, Mujaahid and al-Dahhaak: this means the children of zina. `Ali ibn Abi Talhah said, narrating from Ibn `Abbaas: this refers to their children whom they used to kill from folly, without knowledge. Qutaadah said, narrating from al-Hasan al-Basri: by Allaah, he had a share with them in their children by making them Magians, Jews and Christians, so that they followed a religion other than the religion of Allaah and gave a share of their wealth to the Shaytaan. This was also the view of Qutaadah. Abu Saalih said, narrating from Ibn `Abbaas: this refers to when they give their children names such as `Abd al-Haarith, `Abd al-Shams and so on.
Ibn Jareer said: The most correct view is that every child who is born of a woman concerning whom a sin is committed by giving him a name which Allaah dislikes, or by initiating him into a religion other than that with which Allaah is pleased, or by committing adultery with his mother, or by killing him, or by burying him or her alive, or other actions which involve sin and disobedience towards Allaah, all come under the heading of the Shaytaan having a share in that with the one to whom the child is born, because in the aayah `share with them wealth and children' Allaah did not specify one meaning to the exclusion of any other. Every case where Allaah is disobeyed and the Shaytaan is obeyed is a form of his sharing in that.
What he said is sound. Each of the salaf pointed out some aspect in which the Shaytaan has a share. It was proven in Saheeh Muslim (2865) from `Iyaad ibn Himaar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Allaah said, `I created My slaves as pure monotheists (haneefs), then the shayaateen (devils) came to them and diverted them from their religion and forbade them that which I had permitted to them.'"
In al-Saheehayn (al-Bukhaari, 3271; Muslim, 1434) it is narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "When any one of you want to have intercourse with his wife, let him say, `Bismillaah, jannibnaa al-shaytaan wa jannib al-Shaytaan ma razaqtana (In the name of Allaah. Keep the Shaytaan away from us and from what You bestow upon us).' Then if it is decreed that they should have a child, the Shaytaan will never be able to harm him."
(Tafseer Ibn Katheer, 3/50-51)
al-Tabari said:
The most correct view is that every child who is born of a woman concerning whom a sin is committed by giving him a name which Allaah dislikes, or by initiating him into a religion other than that with which Allaah is pleased, or by committing adultery with his mother, or by killing him, or by burying him or her alive, or other actions which involve sin and disobedience towards Allaah, all come under the heading of the Shaytaan having a share in that with the one to whom the child is born, because in the aayah `are with them wealth and children' Allaah did not specify one meaning to the exclusion of any other. Every case where Allaah is disobeyed and the Shaytaan is obeyed is a form of his sharing in that is giving Iblees a share in that
(Tafseer al-Tabari, 15/120, 121)
Shaykh `Abd al-Rahmaan al-Sa'di said:
"share with them wealth and children". This includes all kinds of sins that have to do with their wealth and children, such as withholding zakaah, failing to give kafaaraat (expiation) and to give people their dues, not disciplining and training children to do good and give up evil, taking wealth unlawfully or spending it unlawfully, or using earnings gained from haraam sources.
Indeed, many of the mufassireen said that also included in the Shaytaan's share of wealth and children is neglecting to say Bismillaah when eating, drinking or having intercourse; if one does not say Bismillaah when doing those things, the Shaytaan has a share in them, as was mentioned in the hadeeth.
Tayseer al-Kareem al-Rahmaan, p. 414
I say: with regard to the Shaytaan sharing in intercourse when a person fails to say Bismillaah, we have mentioned above the hadeeth narrated by Ibn Katheer (may Allaah have mercy on him) and the comment of Mujaahid (may Allaah have mercy on him).
Conclusion:
The correct view on the meaning of this aayah is that it should be interpreted in the ways mentioned above, for there is no contradiction between these meanings. Each of the salaf mentioned one aspect of its meanings, and there is no contradiction between them. The basic principle in such a case is that the aayah should be interpreted according to all its meanings.
Shaykh al-Islam Ibn Taymiyah said:
The differences among the salaf concerning tafseer are very small. Their differences concerning rulings are greater than their differences concerning tafseer. Most of the differences narrated from them in saheeh reports have to do with variations, not contradictions. These are of two types:
The first is that each of them expresses the meaning that he has in mind using words that differ from the words used by others, each referring to a different aspect of the same thing… This is similar to the case where different words are used to refer to a sword: al-saarim (that which parts or cuts off) and al-muhannad (made from Indian iron). And it is like the names of Allaah, the names of His Messenger, and the names of the Qur'aan. All of the names of Allaah refer to One; calling upon Him by one of His Most Beautiful Names does not contradict calling upon Him by one of His other Names. Rather it is as Allaah says (interpretation of the meaning):
"Say (O Muhammad): `Invoke Allaah or invoke the Most Gracious (Allaah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names'"
[al-Israa' 17:110]
Each of His names refers to the same Essence and to the attribute referred to in that name. So al-`Aleem (the All-Knowing) refers to His Essence and His knowledge; al-Qadeer (the All-Powerful) refers to His Essence and His power; al-Raheem (the Most Merciful) refers to His Essence and His mercy…
The second kind is when each of them refers to a specific meaning by way of giving an example or drawing the attention of the listener to an example, not in a precise and exclusive sense. This is like when a non-Arab asks what the word khubz (bread) means, and someone shows him a loaf of bread. He is referring to a type, not this specific loaf.
Majmoo' al-Fataawa, 13/333-337
Friday, March 30, 2007
How the Shaytaan has a share in people's wealth
Question:
What is the share that the Shaytaan has in people's wealth, as mentioned in the aayah (interpretation of the meaning): "share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),"[al-Israa' 17:64]?
Answer:
Praise be to Allaah.
The share that he has in their wealth is when they spend it in disobeying Allaah. This was the view of al-Hasan. And it was said that it is that which is acquired from sources which are not halaal. This was the view of Mujaahid.
Ibn `Abbaas said: (it means) the things they used to forbid such as al-baheerah (a she-camel whose milk was spared for the idols and nobody was allowed to milk it), al-saa'ibah (a she-camel let loose for free pasture for their false gods, and nothing was allowed to be carried on it), al-waseelah (a she-camel set free for idols because it had given birth to a she-camel at its first delivery and then again gave birth to a she-camel at its second delivery) and al-haam (a stallion-camel freed freed from work for their idols after it had finished a number of copulations assigned for it). This was the view of Qutaadah. Al-Dahhaak said: (it means) what they used to sacrifice to their gods.
It was narrated from Ibn `Abbaas and Mujaahid: this is what he (the Shaytaan) commands them to do of spending their wealth in disobeying Allaah. `Ataa' said: this means riba (usury, interest). Al-Hasan said: this means acquiring it (wealth) from evil sources and spending it in haraam ways. This was also the view of Qutaadah. Al-`Awfi said, narrating from Ibn `Abbaas (may Allaah be pleased with them both): with regard to his sharing in their wealth, this means that which he forbade them of their an'aam (livestock such as camels, cattle, etc.), i.e., the baheerah, saa'ibah, etc. This was also the view of al-Dahhaak and Qutaadah.
Al-Tabari said:
The view which is most likely to be correct is the view of those who said that what this meant was every kind of wealth which involved disobeying Allaah, whether it was spent on haraam things, earned from haraam sources, sacrificed to their gods, instituted as a saa'ibah or baheerah for the Shaytaan, or other ways by means of which it was spent in disobedience (towards Allaah). That is because Allaah said (interpretation of the meaning): "share with them wealth". So every kind of wealth by means of which the Shaytaan is obeyed and Allaah is disobeyed, the one who does that has given Iblees a share in it; there is no reason why one specific meaning should be intended to the exclusion of others (i.e., the meaning is general).
With regard to the Shaytaan sharing in food and drink _ to which his sharing in staying overnight in people's houses, which are also a form of wealth, is also added _ in the case of those who do not mention the name of Allaah, this is mentioned in the hadeeth of Jaabir ibn `Abd-Allaah, who said that he heard the Prophet (peace and blessings of Allaah be upon him) say: "When a man enters his house and remembers Allaah [i.e., says Bismillaah] when he enters and when he eats, the Shaytaan says, `You have no place to stay and no dinner.' If he enters and does not remember Allaah when entering, the Shaytaan says, `You have found a place to stay.' If he does not remember Allaah when he eats, [the Shaytaan] says, `You have found a place to stay and dinner.'"
(Narrated by Muslim, 2018).
It was narrated that Hudhayfah said: When we ate with the Prophet (peace and blessings of Allaah be upon him), we would not stretch forth our hands until the Messenger of Allaah (peace and blessings of Allaah be upon him) stretched forth his hand first. We were going to eat with him one time, when a young girl came rushing as if she were being pushed. She went to stretch forth her hand to the food, but the Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of her hand. Then a Bedouin came rushing as if he were being pushed, and he took hold of his hand. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The Shaytaan regards food as permissible (for himself) if the name of Allaah is not mentioned over it. He brought this girl so that the food might become permissible for him through her, but I took her hand. Then he brought this Bedouin so that the food might become permissible for him through him, but I took his hand. By the One in Whose hand is my soul, his hand is in mine along with her hand." This was narrated by Muslim, 2017.
Al-Nawawi said:
The correct view, which is that of the majority of scholars of the earlier and later generations, scholars of hadeeth, fiqh and kalaam, is that this hadeeth and similar ahaadeeth which were narrated concerning the Shaytaan eating are to be interpreted according to their apparent meaning. The Shaytaan eats in a real sense, because rationally this is not impossible and sharee'ah does not deny it, rather it confirms it. So we must accept it and believe in it. And Allaah knows best.
Sharh Muslim, 13/190.
What is the share that the Shaytaan has in people's wealth, as mentioned in the aayah (interpretation of the meaning): "share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse),"[al-Israa' 17:64]?
Answer:
Praise be to Allaah.
The share that he has in their wealth is when they spend it in disobeying Allaah. This was the view of al-Hasan. And it was said that it is that which is acquired from sources which are not halaal. This was the view of Mujaahid.
Ibn `Abbaas said: (it means) the things they used to forbid such as al-baheerah (a she-camel whose milk was spared for the idols and nobody was allowed to milk it), al-saa'ibah (a she-camel let loose for free pasture for their false gods, and nothing was allowed to be carried on it), al-waseelah (a she-camel set free for idols because it had given birth to a she-camel at its first delivery and then again gave birth to a she-camel at its second delivery) and al-haam (a stallion-camel freed freed from work for their idols after it had finished a number of copulations assigned for it). This was the view of Qutaadah. Al-Dahhaak said: (it means) what they used to sacrifice to their gods.
It was narrated from Ibn `Abbaas and Mujaahid: this is what he (the Shaytaan) commands them to do of spending their wealth in disobeying Allaah. `Ataa' said: this means riba (usury, interest). Al-Hasan said: this means acquiring it (wealth) from evil sources and spending it in haraam ways. This was also the view of Qutaadah. Al-`Awfi said, narrating from Ibn `Abbaas (may Allaah be pleased with them both): with regard to his sharing in their wealth, this means that which he forbade them of their an'aam (livestock such as camels, cattle, etc.), i.e., the baheerah, saa'ibah, etc. This was also the view of al-Dahhaak and Qutaadah.
Al-Tabari said:
The view which is most likely to be correct is the view of those who said that what this meant was every kind of wealth which involved disobeying Allaah, whether it was spent on haraam things, earned from haraam sources, sacrificed to their gods, instituted as a saa'ibah or baheerah for the Shaytaan, or other ways by means of which it was spent in disobedience (towards Allaah). That is because Allaah said (interpretation of the meaning): "share with them wealth". So every kind of wealth by means of which the Shaytaan is obeyed and Allaah is disobeyed, the one who does that has given Iblees a share in it; there is no reason why one specific meaning should be intended to the exclusion of others (i.e., the meaning is general).
With regard to the Shaytaan sharing in food and drink _ to which his sharing in staying overnight in people's houses, which are also a form of wealth, is also added _ in the case of those who do not mention the name of Allaah, this is mentioned in the hadeeth of Jaabir ibn `Abd-Allaah, who said that he heard the Prophet (peace and blessings of Allaah be upon him) say: "When a man enters his house and remembers Allaah [i.e., says Bismillaah] when he enters and when he eats, the Shaytaan says, `You have no place to stay and no dinner.' If he enters and does not remember Allaah when entering, the Shaytaan says, `You have found a place to stay.' If he does not remember Allaah when he eats, [the Shaytaan] says, `You have found a place to stay and dinner.'"
(Narrated by Muslim, 2018).
It was narrated that Hudhayfah said: When we ate with the Prophet (peace and blessings of Allaah be upon him), we would not stretch forth our hands until the Messenger of Allaah (peace and blessings of Allaah be upon him) stretched forth his hand first. We were going to eat with him one time, when a young girl came rushing as if she were being pushed. She went to stretch forth her hand to the food, but the Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of her hand. Then a Bedouin came rushing as if he were being pushed, and he took hold of his hand. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "The Shaytaan regards food as permissible (for himself) if the name of Allaah is not mentioned over it. He brought this girl so that the food might become permissible for him through her, but I took her hand. Then he brought this Bedouin so that the food might become permissible for him through him, but I took his hand. By the One in Whose hand is my soul, his hand is in mine along with her hand." This was narrated by Muslim, 2017.
Al-Nawawi said:
The correct view, which is that of the majority of scholars of the earlier and later generations, scholars of hadeeth, fiqh and kalaam, is that this hadeeth and similar ahaadeeth which were narrated concerning the Shaytaan eating are to be interpreted according to their apparent meaning. The Shaytaan eats in a real sense, because rationally this is not impossible and sharee'ah does not deny it, rather it confirms it. So we must accept it and believe in it. And Allaah knows best.
Sharh Muslim, 13/190.
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