Thursday, September 29, 2011

Woman showing her eyes


Is it permissible to show the eyes only in front of non-mahram men?. 

Praise be to Allaah.  

Yes, it is permissible for a woman to show her eyes. That is so that she will be able to see. But it is not permissible for men to look at the eyes of a woman. 

Shaykh 'Abd-Allaah ibn Humayd (may Allaah have mercy on him) said: 

If the burqa' [a kind of face veil] covers the entire face, leaving only the eyes uncovered, there is nothing wrong with that. But if it does not cover the entire face, rather it covers the mouth and leaves the rest of the face uncovered, that is not permissible, especially in the presence of non-mahram men. 

So the entire face must be covered, but the eyes may be left uncovered so that the woman can see where she is going, as was said by Ibn Mas'ood, 'Ubaydah al-Salmaani and others. And Allaah knows best. 

Fataawa al-Mar'ah al-Muslimah, 1/393, 394. 

And Shaykh Saalih al-Fawzaan (may Allaah preserve him) said: 

There is nothing wrong with covering the face with the niqaab or burqa' [kinds of face veil] which has two openings for the eyes only, because this was known at the time of the Prophet (peace and blessings of Allaah be upon him), because there is a need for that. If nothing shows but the eyes, that is acceptable, especially if that is what women customarily wear in that society. 

Fataawa al-Mar'ah al-Muslimah, 1/399 

But we should note that the majority of women, nowadays, do not stop at uncovering the eyes only, rather they go beyond that and uncover part of the forehead and nose, so they go beyond the area that it is permitted for them to show. Hence some of the scholars – such as Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) – forbade wearing the burqa' and niqaab, because of the careless attitude on the part of some women.


    

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Description of the Prophet’s prayer

What is Description of the Prophet's prayer ?.

Praise be to Allaah.

1 – Facing the direction of the Ka'bah

1- When you stand up to pray, face the direction of the Ka'bah wherever you are, in both fard (obligatory) and naafil (supererogatory) prayers. This is one of the pillars of prayer, without which prayer is not valid.

2- The obligation of facing the direction of prayer does not apply to one who is engaged in warfare, when he prays the fear prayer (salaat al-khawf) or is engaged in heavy fighting. It also does not apply to those who are unable to do it, such as one who is sick, or one who is traveling on a ship, in a car or on a plane, if they fear that the time of the prayer will elapse (before they reach a place where they can find the correct direction). And it does not apply to one who is praying a naafil prayer or witr prayer whilst riding on a riding-animal etc., but it is mustahabb for him to face the qiblah if he is able to do so when pronouncing the takbeer of ihraam (at the beginning of the prayer), then he may face whatever direction he is facing.

3- Everyone who can see the Ka'bah must face it; those who cannot see it must face its direction.

Ruling on not facing the Ka'bah in prayer by mistake:

4- If a person prays not facing the qiblah, because of clouds [preventing him from working out the direction from the position of the sun] or some other reason, after he did his best to work out the right direction, his prayer is valid and he does not have to repeat it.

5- If someone whom he trusts comes – whilst he is praying – and tells him of the right direction, then he must hasten to turn that way, and his prayer is valid.

2 – Qiyaam (standing in prayer)

6- It is obligatory to pray standing. This is a pillar (essential part of prayer), except for the one who is praying the fear prayer or at times of intense fighting, when it is permitted to pray whilst riding; for the one who is sick and unable to stand, who should pray sitting if he is able, otherwise lying on his side; and the one who is praying a naafil prayer, who may pray whilst riding or sitting if he wishes, and he indicates the rukoo' and sujood with his head. The one who is sick may also do this, and he should make his sujood lower than his rukoo'.

7- It is not permissible for one who is praying sitting down to put something raised up on the ground in order to prostrate on it. Rather he should make his sujood lower than his rukoo' – as we have mentioned – if he is unable to touch the ground directly with his forehead.

Prayer on board a ship or airplane

8- It is permissible to pray fard prayers on board a ship or airplane.

9- It is permissible to pray them sitting down if one fears that one may fall.

10- It is permissible to lean on a pillar or stick when standing, if one is old or weak in body.

Combining standing and sitting in prayer

11- It is permissible to pray qiyaam al-layl standing or sitting with no excuse, or to do both. So a person may pray and reciting sitting down, and just before doing rukoo' he may stand up and recite the rest of the aayahs standing up, then do rukoo' and sujood, then he can do likewise in the second rak'ah.

12- If he prays sitting down, he should pray sitting cross-legged or in whatever position he finds comfortable.

Praying wearing shoes

13- It is permissible to pray barefoot, or to pray wearing shoes.

14- It is better to pray sometimes barefoot and sometimes wearing shoes, according to what is easy; one should not make it difficult to put shoes on or to take them off in order to pray If a person is barefoot, he should pray barefoot and if he is wearing shoes then he should pray wearing shoes, except when there is a reason not to do so.

15- If he takes them off, then he should not place them to his right; rather he should place them to his left, if there is no one on his left, otherwise he should put them between his feet. There is a subtle hint that he should not place them in front of himself. This is the etiquette which most worshippers ignore, so you see them praying facing their shoes! This is what was narrated in the saheeh reports from the Prophet (peace and blessings of Allaah be upon him).

Praying on the minbar

16- It is permissible for the imaam to pray on an elevated place such as the minbar, in order to teach the people. So he should stand up on it to pray, then say takbeer, recite Qur'aan and do rukoo' whilst he is on that place, then he should come down backwards so that he can prostrate on the ground at the base of the minbar, then he may go back to it and do the same in the second rak'ah as he did in the first.

It is obligatory to pray facing a sutrah and be close to it

17- It is obligatory to pray facing a sutrah (screen or cover), there is no difference whether that is in the mosque or elsewhere, whether the mosque is big or small, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him), "Do not pray except facing a sutrah, and do not let anyone pass in front of you, and if he insists then fight him, for he has a companion (qareen) with him" – meaning the Shaytaan.

18- It is obligatory to be close to the sutrah, because this is what the Prophet (peace and blessings of Allaah be upon him) commanded.

19- Between the place where the Prophet (peace and blessings of Allaah be upon him) prostrated and the wall there would be a space nearly big enough for a sheep to pass through. Whoever does that is close enough [to the sutrah] as is required. I say: from this we known that what people do in all the mosques that I have seen in Syria and elsewhere, by praying in the middle of the mosque far away from the wall or pillars is but negligence towards the command and action of the Prophet (peace and blessings of Allaah be upon him).

How high should the sutrah be?

20- The sutrah should be approximately a handspan or two above the ground, because the Prophet (peace and blessings of Allaah be upon him) said: "When one of you places in front of him something such as the stick on the end of a saddle, he should pray and not worry about anyone who passes in front of that." This hadeeth indicates that a line on the ground is not sufficient, and the hadeeth narrated concerning that is da'eef (weak).

21- He should face the sutrah directly, because this is apparent meaning of the command to pray towards the sutrah. Stepping slightly to the right or left so that one is not facing it directly, is not correct.

22- It is permissible to pray facing a stick planted in the ground and the like, or a tree, or a pillar, or one's wife lying down in bed underneath her blanket, or an animal, even if it is a camel.

Prohibition of praying towards graves

23- It is not permitted to pray facing graves at all, whether they are the grave of Prophets or of others.

Prohibition of walking in front of one who is praying even in al-Masjid al-Haraam

24- It is not permitted to walk in front of one who is praying if there is a sutrah in front of him [i.e., it is not permissible to come between him and his sutrah]. There is no difference in this regard between al-Masjid al-Haraam and other mosques, all of them are the same in that this [walking in front of one who is praying] is not permitted, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): "If the person who passes in front of one who is praying knew how great a burden of sin resulted from that, standing for forty [years] would be better for him than passing in front of one who is praying." This refers to passing between him and the place of his prostration. The hadeeth which speaks of the Prophet (peace and blessings of Allaah be upon him) praying in Haashiyat al-Mataaf without a sutrah and with people passing in front of him is not saheeh, even though it does not say that they were passing between him and his place of prostration. It is obligatory for the one who is prostrating to prevent the one who wants to pass in front of him, even in Masjid al-Haraam.

25- It is not permissible for the one who is praying towards a sutrah to let anyone pass in front of him, because of the hadeeth quoted above, "Do not let anyone pass in front of you…" And because the Prophet (peace and blessings of Allaah be upon him) said: "When one of you is praying towards something which is a sutrah between him and the people, and someone wants to pass in front of him, then he should push him in the upper chest and repel him as much as he can." According to another report: "… he should stop him twice, but if he insists then he should fight him, for he is a devil."

Stepping forward to prevent someone passing in front of him

26- It is permissible for a person to take one or two steps to the front, in order to prevent one who is not responsible from passing in front of him, such as an animal or a small child, and to make them pass behind him.

What breaks prayer

27- The sutrah is so important to prayer that it prevents a person's prayer from being invalidated, if someone passes in front of him. This is in contrast to the one who does not use a sutrah, whose prayer is broken if an adult woman, a donkey or a black dog passes in front of him.

3 – Niyyah (intention)

28- The worshipper must have the intention of praying the prayer for which he is standing. He must have the intention in his heart of performing a specific prayer, such as the fard (obligatory prayer) of Zuhr or of 'Asr, or the Sunnah of those prayers. This is a condition or pillar (essential part) of the prayer, but uttering the intention verbally is a bid'ah which goes against the Sunnah, which was not suggested by any of the imams who are followed.

4 – Takbeer

29- Then he should start the prayer by saying "Allaahu akbar (Allaah is Most Great)." This is an essential part of the prayer, because the Prophet (peace and blessings of Allaah be upon him) said: "The key to prayer is purifying oneself (wudoo'), it is entered by takbeer (saying 'Allaahu akbar') and exited by tasleem (saying 'al-salaamu 'alaykum')" i.e, once you say takbeer, certain things are prohibited and this prohibition ends when you say tasleem.

30- He should not raise his voice when saying takbeer in all the prayers, unless he is acting as an imaam.

31- It is permissible for the muezzin to convey the takbeer of the imaam to the people, if there is a need to do so, such as if the imaam is sick and his voice is weak, or because there are many worshippers praying behind him.

32- The one who is following the imaam should not say takbeer until the imaam has finished saying takbeer.

Raising the hands – how it is to be done

33- He should raise his hands when saying the takbeer, or before or after doing so. All of these are proven in the Sunnah.

34- He should raise them with the fingers stretched out.

35- He should raise them level with his shoulders, or sometimes until they are level with his earlobes. I say: with regard to touching the earlobes with the thumbs, there is no basis for this in the Sunnah, rather in my view this has to do with waswaas (insinuating whispers of the Shaytaan).

Placing the hands – how it is to be done

36- Then he should place his right hand on his left, immediately after the takbeer. This is the way of the Prophets (peace be upon them), and this is what the Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined upon his companions. It is not permissible to let the arms hang at the sides.

37- The right hand should be placed on the back of the left hand, wrist and forearm.

38- Sometimes the left hand may be grasped with the right. The combination of placing and grasping, which was favoured by some later scholars, has no basis.

Where they should be placed

39- The hands should be placed on the chest only; there is no difference between men and women in this regard. I say: placing them anywhere other than on the chest is da'eef (weak) or has no basis.

40- It is not permissible to put the right hand on the waist.

Humility and looking at the place of prostration

41- The worshipper must be humble in his prayer, and should avoid everything that may distract him from it, such as adornments and decorations. He should not pray where there is food that he wants to eat, or when he needs to urinate or defecate.

42- Whilst he is standing, he should look towards the place where he will prostrate.

43- He should not look to the right or the left, because looking here and there is a snatching away which the Shaytaan steals from the prayer of the slave.

44- It is not permissible for him to look up at the sky.

Du'aa' al-Istiftaah (du'aa' at the start of prayer)

45- Then he should start the prayer with some of the du'aa's which are narrated from the Prophet (peace and blessings of Allaah be upon him). There are many of these, the most famous of which is "Subhaanaka Allaahumma wa bihamdika, wa tabaaraka ismuka wa ta'aala jadduka, wa laa ilaaha ghayruka (Glory and praise be to You O Allaah, blessed be Your name and exalted be Your Majesty, and there is no god but You)." The command to do this is proven so we should adhere to it. Whoever wants to see the other du'aa's may refer to Sifat al-Salaah, p. 91-95, Maktabat al-Ma'aarif, Riyadh, edition. [In English, see "The Prophet's Prayer described" by Shaykh al-Albaani, al-Haneef Publications, p. 14-19]

Recitation of Qur'aan

46- Then he should seek refuge with Allaah – this is obligatory, and he is sinning if he omits to do so.

47- The Sunnah is sometimes to say "A'oodhu Billaahi min al-Shaytaan il-rajeem, min hamzihi wa nafkhihi wa nafathihi (I seek refuge with Allaah from the accursed Satan, from his madness, his arrogance and his poetry)," – poetry here refers to blameworthy kinds of poetry.

48- And sometimes he may say, "A'oodhu Billaah il-Samee' il-A'leem min al-Shaytaan… (I seek refuge with Allaah, the All-Hearing, All-Knowing, from the Shaytaan…)."

49- Then he should say silently – whether the prayer is to be recited aloud or silently – "Bismillah il-Rahmaan il-Raheem (In the Name of Allaah, Most Gracious, Most Merciful)."

Reciting al-Faatihah

50- Then he should recite Soorat al-Faatihah (the first soorah of the Qur'aan) in full, including the Basmalah (Bismillaahi il-Rahmaan il-Raheem). This is an essential part of the prayer, without which the prayer is not valid. Those who do not speak Arabic must memorize this soorah.

51- Those who cannot remember it should say: "Subhaan Allaah, wa'l-hamdu-Lillaah, wa laa ilaaha ill-Allaah, wa Allaahu akbar, wa laa hawla wa laa quwwata illa Billaah (Glory be to Allaah, praise be to Allaah, there is no god but Allaah, Allaah is Most Great, and there is no strength and no power except with Allaah)."

52- The Sunnah is to recite it one verse at a time, and to pause at the beginning of each aayah. So he should say: "Bismillaah il-Rahmaan il-Raheem (In the Name of Allaah, the Most Gracious, the Most Merciful)," then pause. Then say, "Al-Hamdu Lillaahi Rabb il-'Aalameen (All the praises and thanks be to Allâh, the Lord of the 'Aalameen (mankind, jinn and all that exists), then pause. Then say: 'al-Rahmaan il-Raheem (The Most Gracious, the Most Merciful), then pause… and so on, until the end of the aayah.

This is how the Prophet (peace and blessings of Allaah be upon him) used to recite the whole soorah, pausing at the end of each aayah and not joining one aayah to the next, even if there is continuity of the meaning.

53- It is permissible to read it as Maaliki Yawm id-Deen or Maliki Yawm id-Deen.

How the one who is praying behind the imaam should recite it

54- The one who is praying behind the imam should recite it behind the imaam in prayers where Qur'aan in recited silently and in prayers where it is recited aloud, if he cannot hear the imam's recitation, or if he pauses after completing it so that those who are praying behind him can recite it. We think that this pause was not proven in the Sunnah. I say I have mentioned the evidence of those who think that this pause is permissible and the refutation of that evidence, in Silsilat al-Ahaadeeth al-Da'eefah, no. 546, 547, part 2, p. 24-26, Dar al-Ma'aarif edition.

Recitation after al-Faatihah

55- It is Sunnah to recite – after al-Faatihah – another soorah, even in Salaat al-Janaazah (funeral prayer), or some aayahs, in the first two rak'ahs.

56- The recitation may be made lengthy sometimes, and shorter sometimes, for reasons of travel, coughing, sickness or the crying of an infant.

57- The recitation varies according to the prayers. The recitation in Fajr prayer is longer than it is in all the other prayers. Next longest is Zuhr, then 'Asr, then 'Isha', then Maghrib, usually.

58- The recitation in the night prayers (qiyaam al-layl) is longer than all of these.

59- The Sunnah is to make the recitation longer in the first rak'ah than in the second.

60- He should make the recitation in the last two shorter than in the first two rak'ahs, half the length. If you want more details on this topic, see Sifat al-Salaah p. 102 (Arabic original).

Reciting al-Faatihah in every rak'ah

61- It is obligatory to recite al-Faatihah in every rak'ah.

62- It is Sunnah to add to it in the last two rak'ahs as well.

63- It is not permissible for the imaam to make his recitation longer than that which is described in the Sunnah, because that is difficult for those who may be praying behind him, such as the elderly and sick, or nursing mothers, or those who have other things to do.

Reciting aloud and reciting quietly

64- Qur'aan should be recited aloud in Fajr and Jumu'ah prayers, Eid prayers, prayers for rain (istisqaa'), prayers at the time of an eclipse (kusoof) and in the first two rak'ahs of Maghrib and 'Isha'.

He should recite silently in the first two rak'ahs of Zuhr and 'Asr, in the third rak'ah of Maghrib and in the last two rak'ahs of 'Ishaa'.

65- It is permissible for the imaam occasionally to make an aayah audible in the prayers where recitation is to be done silently.

66- In Witr and Qiyaam al-Layl, he should recite silently sometimes and aloud sometimes, and he should be moderate in raising his voice.

Tarteel – reciting at a measured pace

67- The Sunnah is to recite the Qur'aan at a measured pace, not quickly or hastily. It should be read in a manner that clearly distinguishes each letter, beautifying the Qur'aan with one's voice. He should observe the well known rulings of the scholars of Tajweed and he should not recite it in the innovated manner of singers or according to the rules of music.

Prompting the imaam

68- It is prescribed for the one who is praying behind the imaam to prompt the imaam if he hesistates in his recitation.

6 – Rukoo' (bowing)

69- When he has completed the recitation, he should pause briefly, to catch his breath.

70- Then he should raise his hands in the manner described for takbeerat al-ihraam (the takbeer at the beginning of prayer).

71- And he should say takbeer ("Allahu akbar"). This is obligatory.

72- Then he should do rukoo', bowing as deeply as his joints will let him, until his joints take the new position and are relaxed in it. This is an essential part of prayer.

How to do rukoo'

73- He should put his hands on his knees, firmly, spacing the fingers out, as if he is grasping his knees. All of this is obligatory.

74- He should spread his back and make it level so that if water were poured on it, it would stay there (not run off). This is obligatory.

75- He should not lower or raise his head, but make it level with his back.

76- He should keep his elbows away from his sides.

77- In rukoo', he should say "Subhaana Rabbiy al-'Azeem (Glory be to my Lord, the Almighty) three times or more. There are others kinds of dhikr which may be said in rukoo', some of which are long, some of medium length and some short. See Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 132, Maktabat al-Ma'aarif edition [The Prophet's Prayer Described, p. 44].

Making the essential parts of prayer equal in length

78- It is Sunnah to make the essential parts of prayer equal in length, so the rukoo', the standing after rukoo', the prostration and the sitting between the two prostrations should be make approximately the same in length.

79- It is not permissible to recite Qur'aan in rukoo' or in sujood.

Straightening up from rukoo'

80- Then he should straighten up from rukoo'. This is an essential part of the prayer.

81- Whilst straightening up, he should say, "Sami'a Allaahu liman hamidah (Allaah listens to the one who praises Him)." This is obligatory.

82- He should raise his hands when straightening up, in the manner described above.

83- Then he should stand straight until every vertebra has returned to its place. This is an essential part of the prayer.

84- Whilst standing thus, he should say, "Rabbanaa wa laka al-hamd (our Lord, to You be all praise)." (There are other kinds of dhikr which may be said at this point. See Sifat al-Salaah, p. 135/The Prophet's prayer described, p. 47). This is obligatory for every person who is praying, even if he is following an imaam, because this is the dhikr of standing after rukoo', and saying "Sami'a Allaahu liman hamidah" is the dhikr of straightening up from rukoo'. It is not prescribed to put the hands one over the other during this standing, because this was not narrated (from the Prophet (peace and blessings of Allaah be upon him)). For more details, see Sifat Salaat al-Nabi, 1 – Istiqbaal al-Qiblah (The Prophet's Prayer Described – Facing the Ka'bah).

85- He should make this standing equal in length to the rukoo', as stated above.

7 – Sujood (prostration)

86- Then he should say "Allaahu akbar" – this is obligatory.

87- He should raise his hands sometimes.

Going down on the hands

88- Then he should go down into sujood on his hands, putting them down before the knees. This is what was commanded by the Messenger of Allaah (peace and blessings of Allaah be upon him), and it is proven that he did this, and he forbade imitating the manner in which a camel sits down, which camel is by kneeling with its forelegs first.

89- When he prostrates – which is an essential part of the prayer – he should put his weight on his palms and spread them out.

90- He should keep the fingers together.

91- And point the fingers towards the qiblah.

92- He should put his palms level with his shoulders.

93- Sometimes he should make them level with his ears.

94- He should keep his forearms off the ground. This is obligatory. He should not spread them along the ground like a dog.

95- He should place his nose and forehead firmly on the ground. This is an essential part of the prayer.

96- He should also place his knees firmly on the ground.

97- The same applies to his toes.

98- He should hold his feet upright with his toes touching the ground. All of this is obligatory.

99- He should make his toes point in the direction of the qiblah.

100- He should put his heels together.

Being at ease in sujood

101- He should be at ease in sujood, distributing his weight equally on the parts of the body which should be in contact with the ground during sujood. They are: the nose and forehead, the palms, the knees, and the toes.

102- Whoever is at ease in his sujood in this manner has got it right. And this being at ease is also an essential part of the prayer.

103- In sujood, he should say, "Subhaana Rabbiy al-'A'laa (Glory be to my Lord Most High)" three times or more. (There are other kinds of dhikr also, see Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 145/The Prophet's Prayer described, p. 55).

104- It is mustahaab to offer a lot of du'aa' during sujood, because it is a time when du'aa' is likely to be answered.

105- He should make his sujood almost as long as his rukoo', as described above.

106- It is permissible to prostrate on the bare ground, or on something covering the ground such as a garment or carpet, or a mat, etc.

107- It is not permitted to recite Qur'aan whilst prostrating.

Iftiraash and Iq'aa' between the two sajdahs

[Iftiraash means sitting on the left thigh with the right foot upwards and its toes pointed towards the qiblah; iq'aa' means resting on both heels and feet]

108- Then he should raise his head, saying takbeer. This is obligatory.

109- He should raise his hands sometimes.

110- Then he should sit at ease, until every vertebra returns to its place. This is obligatory.

111- He should spread his left leg and sit on it. This is obligatory.

112- He should put his right foot upright.

113- And make its toes point towards the qiblah.

114- It is permissible to sit in iq'aa' sometimes, which means resting on the heels and feet.

115- Whilst sitting thus, he should say, "Allaahumma ighfir li warhamni wajburni, warfa'ni, wa'aafini warzuqni (O Allaah, forgive me, have mercy on me, strengthen me, raise me in status, pardon me and grant me provision)."

116- If he wishes, he may say, "Rabbi ighfir li, Rabbi ighfir li (My Lord, forgive me, my Lord, forgive me)."

117- He should make this sitting almost as long as his sujood.

The second sajdah

118- Then he should say takbeer – this is obligatory,

119- He should raise his hands sometimes when saying this takbeer.

120- He should do the second prostration – this is also an essential part of the prayer.

121- He should do in the second prostration what he did in the first.

The sitting of rest

122- When he raises his head from the second prostration and he wants to get up for the second rak'ah, he should say takbeer. This is obligatory.

123- He should raise his hands sometimes.

124- He should sit up straight, sitting on his left foot, until every bone returns to its place.

The second rak'ah

125- Then he should get up for the second rak'ah, supporting himself on his hands with his fists clenched as if kneading dough. This is an essential part of the prayer.

126- He should do in the second rak'ah what he did in the first.

127- Except that he should not recite the du'aa' for starting the prayer.

128- He should make it shorter than the first rak'ah.

Sitting for the Tashahhud

129- When he completes the second rak'ah, he should sit for the Tashahhud. This is obligatory.

130- He should sit in iftiraash, as described above for the sitting between the two prostrations.

131- But it is not permitted to sit in iq'aa' at this point.

132- He should put his right hand on his right thigh and knee, and the end of the right elbow on the thigh, not far from it.

133- He should spread his left palm on his left thigh and knee.

134- It is not permissible to sit resting on one's arms, especially the left arm.

Moving the finger and looking at it

135- He should clench all the fingers of his right hand, and put the thumb on the middle finger sometimes.

136- Sometimes he should make a circle with them.

137- He should point with his index finger towards the qiblah.

138- He should look towards it.

139- He should move it, making du'aa' with it, from the beginning of the Tashahhud until the end.

140- He should not point with the finger of his left hand.

141- He should do all of this in every Tashahhud.

How to say Tashahhud and the du'aa' following it

142- The Tashahhud is obligatory, and if he forgets it, he must do the two prostrations of forgetfulness (sajdat al-sahw).

143- He should recite it silently.

144- The wording of the Tashahhud is: "Al-tahiyyaatu Lillaahi wa'l-salaawaatu wa'l-tayyibaat. Al-salaamu 'alayka ayyuha'l-Nabiyyu wa rahmat-Allaahi wa barakaatuhu. Al-salaamu 'alayna wa 'ala 'ibaad-Illaah il-saaliheen. Ash-hadu an laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan 'abduhu wa rasooluhu (All compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy and blessings of Allaah. Peace be upon us and upon the righteous slaves of Allaah. I bear witness that there is no god except Allaah, and I bear witness that Muhammad is the slave and Messenger of Allaah)." [Other versions are mentioned in Sifat Salaat al-Nabi/The Prophet's Prayer Described, but what is mentioned here is the most sound].

Sending salaams upon the Prophet (peace and blessings of Allaah be upon him): this is what was prescribed after the death of the Prophet (peace and blessings of Allaah be upon him), and is narrated in the Tashahhud of Ibn Mas'ood, 'Aa'ishah and Ibn al-Zubayr (may Allah be pleased with them). For more details see Sifat Salaat al-Nabi, p. 161, Maktabat al-Ma'aarif, Riyadh, edition/ The Prophet's Prayer Described, p. 67).

145- After that, he should send prayers upon the Prophet (peace and blessings of Allaah be upon him), by saying: "Allaahumma salli 'ala Muhammad wa 'ala aali Muhammad kama salayta 'ala Ibraaheem wa 'ala aali Ibraaheem, innaka hameedun majeed. Allaahumma baarik 'ala Muhammad wa 'ala aali Muhammad kama baarakta 'ala Ibraaheem wa 'ala aali Ibraaheem, innak hameedun majeed (O Allaah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraaheem and upon the family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory. O Allaah, send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon Ibraaheem and upon the family of Ibraaheem); You are indeed Worthy of Praise, Full of Glory)."

146- If you wish you may shorten it and say: "Allaahumma salli 'ala Muhammad wa 'ala aali Muhammad, wa baarik 'ala Muhammad wa 'ala aali Muhammad, kama salayta wa baarakta 'ala Ibraaheem wa 'ala aali Ibraaheem, innaka haamedun majeed (O Allaah, send prayers upon Muhammad and the family of Muhammad, and send blessings upon Muhammad and the family of Muhammad, as You sent prayers and blessings upon Ibraaheem and the family of Ibraaheem; You are

 

Talkhees Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him) min al-Takbeer ila al-Tasleem ka annaka turaahaa

 by Shaykh Muhammad Naasir al-Deen al-Albaani (may Allaah have mercy on him).

Source:- http://www.islamqa.com/en/ref/13340/forehead


 


islam Q&A


Temporary and permanent tattoos – types and rulings


Source:- http://www.islamqa.com/en/ref/99629/ruling%20on%20Stickers


Praise be to Allaah.
Firstly: 


There is a difference between permanent adornment which changes the colour or shape of part of the body, and temporary adornment. The former is haraam and is changing the creation of Allaah, and the latter is permissible.  


Tattooing means changing the colour of the skin, by interesting a needle in the skin until blood flows, then injecting kohl or something else into that place so that the skin takes on a colour other than that which Allaah created. 


Dyeing with henna and the like does not come under this heading. It does not change the colour of the skin, rather it is drawing and decoration and colours that disappear after a while. 


Allaah has permitted women to adorn themselves in this manner on condition that the drawings do not represent animate beings such as humans or animals, and that she does not show this adornment before non-mahram men. 


There are three types of permanent tattoos in general, all of which come under the same ruling, which is that it is haraam. These types are: 


1 – The ancient traditional manner, which is what we mentioned above, where a needle is inserted into the skin and blood is made to flow, then the place is filled with kohl or some other dye. 


Al-Nawawi (may Allaah have mercy on him) said: 


Waashimah refers to the one who does tattoos (washm), which means inserting a needle or the like in the back of the hand, wrist or lip, or elsewhere on the woman’s body until the blood flows, then that place is filled with kohl and it turns blue. That may be done with circles and decorations, and it may be a lot or a little. The woman who does this is called waashimah and the one to whom it is done is called mawshoomah, and if she asks for that to be done she is called mustawshimah. This is haraam for the one who does it and the one to whom it is done by her choice and at her request. End quote. 


Sharh al-Nawawi ‘ala Muslim (14/106). 


For the evidence and the comments of the scholars on this issue please see the answer to question no. 2119. 


2 – Using chemicals or doing a surgical procedure to change the colour of the entire skin or part of it.  


Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: 


Some people – especially women – use some chemical substances and natural herbs to change the colour of the skin, so that after using these chemicals and natural herbs for a while, dark skin becomes white and so on. Are there any shar’i reservations concerning this? Please note that some husbands order their wives to use these chemicals or herbs on the basis that the wife has to adorn herself for her husband. 


He replied: 


If this change is permanent then it is haraam and is a major sin, because it is a worse change in the creation of Allaah than tattooing. It is proven that the Prophet (peace and blessings of Allaah be upon him) cursed the women who does hair extensions and the woman who has that done, and the woman who does tattoos and the woman who has them done. In al-Saheehayn it is narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: May Allaah curse the women who do tattoos and the women who have them done, and the women who pluck eyebrows and the women who have that done, and the women who file their teeth for the purpose of beautification, those who change the creation of Allaah. And he said: Why should I not curse those whom the Messenger of Allaah (peace and blessings of Allaah be upon him) cursed? 


The one who does hair extensions means the one who has short hair, and she adds something to it, whether it is hair or something that resembles hair. 


The one who asks for hair extensions to be done is the one who asks for that to be added to her hair. 


The woman who does tattoos is the one who puts the tattoo on the skin by inserting a needle and the like, then fills that place with kohl or something similar which changes the colour of the skin.  


The woman who asks for tattoos to be done is the one who asks someone to do a tattoo for her. 


The woman who plucks eyebrows means the one who plucks hair from the face, from the eyebrows or elsewhere, for herself or for someone else. 


The woman who asks for that to be done is the one who asks for her eyebrows to be plucked. 


The woman who files her teeth is the one who asks someone to file her teeth so as to widen the gaps between them. All of these things are changing the creation of Allaah. 


What is mentioned in the question is worse in terms of changing the creation of Allaah than that which is mentioned in the hadeeth. End quote. 


Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (17/ answer to question no. 4). 


See the answer to question no. 2895 for more information on this topic. 


3 – Temporary tattoos which may last for up to a year. 


Shaykh ‘Abd-Allaah ibn Jibreen (may Allaah preserve him) was asked: 


Recently there has appeared a new way of using kohl and outlining the lips by using a temporary tattoo which lasts for six months or a year, instead of using regular kohl and lip outliner pencils. What is the ruling on that? 


He replied: 


That is not permissible because it comes under the heading of tattooing, and the Prophet (peace and blessings of Allaah be upon him) cursed the women who does tattoos and the woman who asks for that to be done. This outlining of the lips and eyes remains for a year or half a year, then it is done again when it fades and remains for a similar length of time, so it is similar to the tattooing that is haraam. 


The basic principle is that kohl is a remedy for the eyes, and its colour is black or grey; it is applied to the lashes and eyelids when there is a disorder in the eye, or in order to protect the eye from disease, and it may be a beauty and adornment for women, as a permissible kind of adornment. As for outlining the lips with a temporary tattoo, I think that it is not permissible, and women should keep away from doubtful matters.  


And Allaah knows best. May Allaah send blessings and peace upon Muhammad and his family and companions. End quote from a fatwa on which is his signature. 


Secondly: 


What we think with regard to temporary tattoos is that they come under the same ruling as dyeing with henna, if they are done in the manner mentioned in the question and not in the way that is forbidden. This permissibility is subject to several conditions: 


1-     That the drawing should be temporary and will disappear, and not permanent


2-     She should not put any drawings of animate beings


3-     She should not appear with that adornment before non-mahram men


4-     Those colours and dyes should not be harmful to the skin


5-     There should be no resemblance to immoral or kaafir women


6-     She should not put any drawings of symbols that venerate deviant religions, corrupt beliefs or misguided ways


7-     If it is done by someone else, it should be another woman and it should not be put on any place that is ‘awrah. 


If these conditions are met, we do not see any reason why she should not adorn herself with it. 


Al-San’aani (may Allaah have mercy on him) said: 


Some ahaadeeth give the reason for tattooing being haraam as being because it is changing the creation of Allaah, but it is not said that dyeing with henna and the like comes under this heading, and even if it does come under this heading, it is exempted according to scholarly consensus and because it happened at the time of the Prophet (peace and blessings of Allaah be upon him).  


Subul al-Salaam (1/150). 


Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: 


It has become common among people – especially women – to use some chemicals and natural herbs that change the colour of the skin … we have quoted the question above. 


He replied: 


What is mentioned in the question is worse in terms of changing the creation of Allaah that that which is mentioned in the hadeeth.  


But if the change is not permanent, such as henna and the like, there is nothing wrong with it, because it will disappear, so it is like kohl, blusher and lipstick. What must be avoided is that which changes the creation of Allaah and this warning should be spread among the ummah so that the evil will not spread and become difficult to change. End quote. 


Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (17/answer to question no. 4). 


We have quoted the Shaykh as saying in his fatwa that it is permissible so long as the drawings do not include images of animate beings. See the answer to question no. 8904. 


Some doctors have warned about the medical harm that is caused by these temporary tattoos. 


It says in the Saudi newspaper al-Yawm: 


Temporary tattoos are increasingly popular among girls of various ages, especially on Eids and during school holidays. 


Dr Usaamah Baghdadi, a specialist in skin diseases, has warned against getting carried away with these stickers which lead to disfigurement of the body and lead to many skin diseases in accordance with the amount of glue that is used, which may pass through the skin and enter the bloodstream, and the chemicals used for colouring also have a negative effect on overall health. End quote. 


Issue no. 11,159, thirty-ninth year, Saturday 11/11/1424 AH -- 3/1/2004 CE. 


If it is proven that this method is harmful and that it leads to skin diseases or other kinds of sickness, then it is forbidden according to sharee’ah, because the Muslim may not do anything that will harm himself or others. The Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” Narrated by Ibn Majaah (784); classed as saheeh by al-Albaani in Irwa’ al-Ghaleel. 


And Allaah knows best.

Wednesday, September 28, 2011

The Interview of Shaytaan (The Cursed One) With Rasulullah (SAW)


The Interview of Shaytaan (The Cursed One) With Rasulullah (SAW)


As sala’amu alaikum,
This article has been extracted from Kitab al-Awaa’il and reprinted from Ad-Dawa al-Islamiya – 1st Quarter of 1992 – being edited to a small degree.


The Interview of Shaytaan (The Cursed One) With Rasulullah (SAW)


Once, our beloved Rasulullah (SAW) was walking out with his companions from the back-side of Jannatul Baqi (Medina). As he was stepping out, he saw a very old man with a colorful hat on his head, a colorful belt with diamonds around his waist, a bell in his left hand and a net in his right hand. This old man said, “As-Salaamu alaykum Ya Rasulu-llah” (O Prophet of Allah, may the peace of Allah be upon you) to our beloved Rasulullah (SAW). Rasulullah (SAW) did not reply to his salaam. This old man knew very well why our Rasulullah (SAW) did not return his salaam. After all, this old man was not like any other man, he was Shaytaan, the cursed one. Then Shaytaan said, “Salaamu-llahi Alaykum Ya Rasulu-llah” (Allah’s peace be upon you Oh Prophet of Allah). Then our Rasulullah (SAW) accepted his salaam. Now the companions of the Rasulullah (SAW) understood that this was the cursed one, Shaytaan, and they were all surprised to see the cursed one personally. Without any fruitful results, Shaytaan attempted to misguide even the Prophets and Imams (AS). Shaytaan, the cursed one, used meet with the Prophets (AS) to answer their questions. In fact, it was obligatory on him (the cursed Shaytaan) to answer the questions of the Messengers of Allah.
Our beloved Rasulullah (SAW) though he possessed full knowledge, asked Shaytaan the following questions for the sake of his companions:
Our beloved Rasulullah (SAW): “Oh Shaytaan, what is this hat?”
Shaytaan, the cursed one: “Oh Prophet of Allah (SAW), My colorful hat is this world. I present this world with all transient materialistic goods, perishable benefits, and temporary enjoyments. Once a person gets caught by this colorful hat of mine, then that person stays in my control and forgets all about the Hereafter.”
Our beloved Rasulullah (SAW): “What is this belt you are wearing with gold and diamonds around your waist?”
Shaytaan: “Oh Prophet (SAW), this is my second weapon which keeps my back bone strong. Oh Prophet (SAW), when believers do not fall into my trap by my hat then I use this weapon.”
Our beloved Rasulullah (SAW): “But what is it?”
Shaytaan: “Oh Prophet (SAW), these are the materialistic unveiled women of this world. Through these women I deceive the believers.”
Our beloved Rasulullah (SAW): “Shaytaan, what is this bell you are holding in your left hand?”
Shaytaan: “This is a bell through which I destroy the faith (Imaan) of the believers.”
Our beloved Rasulullah (SAW): “How do you do that?”
Shaytaan: “Whenever I see believe arguing, getting into minor verbal antagonisms or disagreements with each other, then I ring this bell. As I ring this bell, these believers get into major verbal fights and start saying things to each other (such as backbiting, false accusations, or using bad language), due to which their own faith disappears from their hearts.”
Our beloved Rasulullah (SAW): “What is this net you are holding?”
Shaytaan: “When I see the believers not getting trapped by any of my weapons, then I throw this net at them as my last weapon.”
Our beloved Rasulullah (SAW): “But what is this net?”
Shaytaan: “Oh Prophet of Allah (SAW), this is Riya! (Performing good deeds only to show people). Whenever I see that your believers are performing all the good deeds and that they are not getting caught by my weapons, then I throw this net at them. By stepping into this net their good deeds, which the performed for Allah, become invalid. Because the believers gradually develop an ego in themselves while performing their Prayers, observing Fasts, performing Hajj, paying Zakaat and Khums, and several other duties towards Allah. They perform all these and other good deeds; but after they get caught by my net, they show their good deeds to others and think that they have done a favor for Allah by performing such good deeds. They tell people when they perform night prayers. They tell people when they fast. They tell people when they go to Hajj. They give money in charity but only to show off or for their own personal interest. This is how they eventually feel superior to those people whom they know are not performing these good deeds. All these actions, which take place after they step into my net, makes their good deeds go to waste.”
Our beloved Rasulullah (SAW): “Tell me one more thing. Now that you have spent so much of your time in this life with your bad deeds, do you have any friends?”
Shaytaan: “Although I visit all the houses and people in general, there are 11 types of people that are my best friends and companions. And there are 15 types of people that I hate the most. Oh Prophet (SAW), keep in mind that a person who is my friend is an enemy of Allah, and a person who is my enemy is a friend of Allah.”
Our beloved Rasulullah (SAW): “Tell me who are your friends, and who are your enemies?”Shaytaan: Oh Prophet of Allah (SAW), first I have 15 enemies:
1) My 1st enemy is you and your Ahlul Bayt; if it were not for you and your Ahlul-Bayt, my mission would have been quite successful. There would not have been even a single believer. But you brought the religion of Allah (Islam) to this world and you made people believers of Allah’s communication.2) My 2nd enemy is that just ruler who rules a nation with complete justice.3) My 3rd enemy is that rich person who does not have any ego nor feels super to poor people around him.4) My 4th enemy is that businessman who conducts his business with justice.5) My 5th enemy is that scholar (Aalim) who fears Allah and practices what he preaches.6) My 6th enemy is that specific believer who works to show others the path of truth. Who offers the knowledge of obligatory (Wajibaat) and forbidden (Haraam) duties of Allah. This Person is undoing, all of my hard work.7) My 7th enemy is that person who doesn’t listen to what is forbidden, doesn’t look at what is forbidden, and doesn’t eat what is forbidden.8) My 8th enemy is that believer who keeps himself clean all the time. A person who remains in Wudhu and who wears clean clothes.9) My 9th enemy is that person who has a big heart, who spends his money the sake of Allah.10) My 10th enemy is that person who gives charity (Sadaqah) only in the name of Allah.11) My 11th enemy is that person who reads, memorizes and acts according to Qur’an.12) My 12th enemy is that person who recites Salaat Al Layl (prayers recited after midnight and before the Salaat of Fajr). I am always afraid of this person.13) My 13th enemy is that person who pays his Khums, Zakaat, and other obligatory Sadaqah.14) My 14th enemy is that person who observes Hijab (veil), and safeguards her Hijab.15) My 15th enemy is he who performs his worship (Ibaadat) without having any thoughts except for the thoughts of Allah.
Our beloved Rasulullah (SAW): “Shaytaan, who are your eleven friends?
Shaytaan: Oh Prophet of Allah (SAW), my friends are:
1) 1st, is that leader who is an oppressor.2) My 2nd friend is that businessman who does his business by deceiving his customers.3) My 3rd friend is that believer who drinks alcohol.4) My 4th friend is that rich person who is proud of his wealth and who angrily refuses to give money in charity to the poor and needy.5) My 5th friend is that person who does backbiting, who talks in such a way that enmity increases between the people, and who reveals the defects of people.6) My 6th friend is that person who kills another human being for any reason other than for Allah.7) My 7th friend is that person who snatches away the belongings of an orphan.8) My 8th friend is that person whose livelihood is based on collecting interest.9) My 9th friend is that person who gives more importance to his worldly life rather than giving importance to his life after death. This friend of mine prefers to perform those deeds which he knows will bring benefits in this world, but in the hereafter, such deeds will bring loss.10) My 10th friend is that person who keeps long hopes and delays in asking for forgiveness from Allah.11) My 11th friend is that person who helps women increase their interest in performing magic on people.These are my eleven friends who are the worst enemies of Allah.”
Our beloved Rasulullah (SAW): “Shaytaan, tell us why you stop my followers from offering their prayers? What benefit do you get out of it?’
Shaytaan: “Whenever your follower recites prayers, my body gets feverish and it starts to shiver; and with a sick body I can not deceive your followers from obeying Allah.”
Our beloved Rasulullah (SAW): “Why do you stop my followers from observing their fasts during the month of Ramadan?”
Shaytaan: “I can’t deceive them during time they fast because I’m thrown into prison and I can’t misguide them.”
Our beloved Rasulullah (SAW): “When my followers prepare to fight Allah’s way, why do you stop them?”
Shaytaan: “When they go to fight for Allah’s sake, my hands are tied to my neck, and I can’t deceive them by having my hands tied to my neck.
Our beloved Rasulullah (SAW): “Why do you prevent my followers from performing Hajj?”
Shaytaan: “When they go for Hajj, their movement of going towards Hajj ties my legs. And with my legs tied, I cannot misguide your followers from obeying Allah’s commands.”
Our beloved Rasulullah (SAW): “Why do you prevent my followers from reciting the Qur’an?”
Shaytaan: “When they recite the Qur’an, my existence turns into non-existence. And without having any existence, how can I deceive your followers from living according to the will of Allah?”
Our beloved Rasulullah (SAW): “Why do you prevent my followers from offering Du’aa?”
Shaytaan: “When they recite Dua I become deaf and dumb. How can I deceive your followers without having the ability to speak and the ability to listen?”
Our beloved Rasulullah (SAW): “Shaytaan, tell me why you prevent my followers from paying Sadaqah?”
Shaytaan: “Oh Prophet of Allah (SAW), when your followers pay Sadaqah (giving money in charity), it is as if I am being cut in two with a saw, and one piece is thrown to the East and the other piece to the West.”
Our beloved Rasulullah (SAW): “Why do you get such a strong blow when my followers pay Sadaqah? Why do you get cut into two pieces?”
Shaytaan: “Whenever a person gives his money in charity, that person receives three benefits m Allah. The first benefit such a person receives is that Allah becomes his borrower. The second benefit is that Allah makes Heaven his inheritance (such that he will be called an owner of Heaven). And the third benefit is that Allah increases his wealth 700 times, which in turn this person uses the increased wealth for charity.”
Our beloved Rasulullah (SAW): “Now tell me when does a person who is my follower get under your total control?”
Shaytaan, the cursed one: “Oh Prophet of Allah (SAW), your follower gets under my total control when they perform three things. The first thing is that when your follower becomes stingy he gets under my total control. Stinginess is the root of all sin, which makes a person perform all types of other sins. The second thing is that when a person starts forgiving his own sins. This person performs deeds that are against the will of Allah. Then he does not remember them nor does he ask for forgiveness. At that time he comes under my absolute control. And the third thing is that when a person gambles. Oh Prophet of Allah (SAW), any person who performs these three deeds falls under my absolute control.”
Our beloved Rasulullah (SAW): “Shaytaan, you know that Allah has given my followers the strong weapon of repentance. Whenever my followers ask for true forgiveness with an intention of not repeating that sin, Allah forgives them. How do you deal with this problem?”
Shaytaan: “I know Oh Prophet (SAW), Allah has given them this strong weapon, but I have prepared myself to confront your followers with their strong weapon.”
Our beloved Rasulullah (SAW): “What method do you have through which you prevent my followers from asking for forgiveness?”
Shaytaan: “Oh Prophet of Allah (SAW), to deal with this problem I have created four different units. Each unit deals with a different age group of your followers. In each group I make your followers perform such deeds which makes their repentance invalid.”
Our beloved Rasulullah (SAW): “What are these units?”
Shaytan:  In the 1st unit I occupy your old men in four sins. I make them lie, I make them accuse someone of something which they have not done, I make them testify falsely and I make them perform prayers without having the complete knowledge of the laws of performing prayers. Oh Prophet of Allah (SAW), your old men will be offering duas and reciting obligatory prayers; but if you talk to them you will hear them talking bad about other people, falsely attributing bad deeds to other people without having any knowledge about those people, and reciting obligatory prayers without knowing all the laws of prayers. Your old men will not try to learn the laws of prayers because of their pride (ego). Whenever some young men from your Ummah try to explain the right way of performing Wudhu, your old men will get mad and say, “You have just entered Islam, and now you are trying to teach us how to perform Wudhu?” 


my 2nd unit is that which takes care of your young men. I do not prevent them from reciting prayers, performing Hajj or anything else; except that I lure them into two things. First, I make them look at things that are forbidden for them; and secondly, I make them listen to those things that are forbidden for them.
My 3rd unit is that which deceives your old women. I entice them to backbite, to falsely accuse others, to destroy the character of men and women and to perform magic on the people.
My 4th unit is not active because it is suppose to take care of the young women of your Ummah. Since all of your young girls are already my soldiers and I have a strong hold over them, I do not have a hard time deceiving them. However, sometimes I may find one girl in a thousand that is following your way of life and I will not be able to do anything to deceive her.”




Our beloved Rasulullah (SAW): “Shaytaan, tell me do you get upset when you see any of your soldiers fleeing from you and following Allah’s commands?”
Shaytaan: “Oh Prophet of Allah (SAW), I do not get upset. I wait until that person performs any good deed, and then I go to that person again and deceive him to believe that he has done a favor for Allah by performing that good deed.”
Our beloved Rasulullah (SAW): “You make that person feel that he has done a favor for Allah?”
Shaytaan: “Yes, Oh Prophet of Allah (SAW). That person goes around after performing a good deed telling people what he has done. Such as, he recited prayers, observed fasts, paid so much money in charity, or helped someone in their time of need.”
Our beloved Rasulullah (SAW): “Shaytaan, how do you deceive those followers of mine who try their best not to be deceived by you?”
Shaytaan: “Allah made one deed, which if your followers perform with the right intention and at the right time, then they can never be deceived me. And that deed is obligatory prayers. But to solve this problem, what I did was that with every one your followers I have assigned to them one of my soldiers, whose name is Mutawaqee. And his job is make your followers procrastinate and to preoccupy them in such activities due to which they will recite their prayers at the last minute. And when your follow recite their prayers at this time, they recite it in such a manner that their prayers are not acceptable to Allah.”
Our beloved Rasulullah (SAW): “Shaytaan, since you know so much about Islam and its followers, why don’t you ask Allah for forgiveness?”
Shaytaan: Oh Prophet of Allah (SAW), Allah does not want me to ask for forgiveness, so what can I do?”
Our beloved Rasulullah (SAW): “Shaytaan, I heard that sometimes you feel as if someone has thrown a heavy stone on your head, which breaks your head into several pieces.”
Shaytaan: “Oh Prophet of Allah (SAW), yes it is true. Whenever your follower truly repents to Allah, I feel like that.”
Our beloved Rasulullah (SAW): “Shaytaan, I heard that sometimes you feel as if your body is being cut into several pieces.”
Shaytaan: “Yes, when your followers go out to fight for the sake of Allah, I feel like that.”
Our beloved Rasulullah (SAW): “I heard that sometimes you feel someone is slapping you.”
Shaytaan: “Yes, when your followers recite the Qur’an with correct pronunciation.”
Our beloved Rasulullah (SAW): “When are you thrown to the lowest pit of hell?”
Shaytaan: “When your followers perform good deeds towards their parents or relatives.”
Our beloved Rasulullah (SAW): “I heard that sometimes you feel a great pain in your whole body.”
Shaytaan: “Yes, when your followers give charity without showing off.”
Our beloved Rasulullah (SAW): “I heard that sometimes you feel as if someone is whipping you.”
Shaytaan: “Yes, when your follower sees a non Mehram (a girl with whom a man can marry) and then he immediately casts his eyes down.”
Our beloved Rasulullah (SAW): “Who do you like the best among my followers?”
Shaytaan: “That person who does business by deceiving people.”
Our beloved Rasulullah (SAW): “When do you get hurt the most?”
Shaytaan: “When your followers remember Allah day and night.”
Our beloved Rasulullah (SAW): “Whom do you fear the most?”
Shaytaan: “I fear those men who recite prayers in the first row of congregation (Jama`ah).”
Our beloved Rasulullah (SAW): “Which people among my followers have you chosen to be your permanent soldiers?”
Shaytaan: “Any of your followers who use any type of intoxicating beverages.”
Our beloved Rasulullah (SAW): “Which person makes you laugh?”
Shaytaan: “That person who encourages others to commit sins.”
Our beloved Rasulullah (SAW): “With whom do you speak the most?”
Shaytaan: “A person who lies the most.”
Our beloved Rasulullah (SAW): “Who is the most pleasing to you?”
Shaytaan: “Any man who divorces an innocent women.”
Our beloved Rasulullah (SAW): “Do you have any more friends?”
Shaytaan: Yes, that person who delays in offering his obligatory prayers.
Our beloved Rasulullah (SAW): “Shaytan, where do you stay the most?”
Shaytaan: “A place where non Mehram men and women get together without any separation or observing Hijab that is my place of stay.”
Our beloved Rasulullah (SAW): “Where do you meet people?”
Shaytaan: “Bazaars (shopping malls); I try to make buyers deceive sellers and sellers deceive buyers. I also encourage men to do their business with women and women to do their business with men. I persuade people to all types of sins in bazaars.”
Our beloved Rasulullah (SAW): “What do you read?”
Shaytaan: “I read songs.”
Our beloved Rasulullah (SAW): “What is your way of calling people towards committing sins?”
Shaytaan: “Music and songs; whenever your followers listen to music they come toward me.”
Our beloved Rasulullah (SAW): “What is your book?”
Shaytaan: “Playing cards are my book.”
Our beloved Rasulullah (SAW): “Who is your helper?”
Shaytaan: “Any person who contributes to the defeat of your Muslims.”
Our beloved Rasulullah (SAW): “What do you eat?”
Shaytaan: “I eat everything that is obtained by forbidden earnings or by not paying Khums.”
Our beloved Rasulullah (SAW): “What do you drink”
Shaytaan: “I drink alcohol.”
Our beloved Rasulullah (SAW): “What is your dessert?”
Shaytaan: “Backbiting.”
Our beloved Rasulullah (SAW): “Do you have any desires?”
Shaytaan: “Every false commitment is my desire.”
Our beloved Rasulullah (SAW): “Are you thankful for anything?”
Shaytaan: “Yes, I am thankful to those men and women who indulge in sins after asking Allah for forgiveness.”
Our beloved Rasulullah (SAW): “Do you relax?”
Shaytaan: “Yes, when your followers miss Fajr (morning) prayers.”
Our beloved Rasulullah (SAW): “Do you get any rewards from my followers?”
Shaytaan: “Yes, whenever your followers break their relationships with relatives or neighbors.”
Our beloved Rasulullah (SAW): “Do you have any companions?”
Shaytaan: “Yes, that person who is intermitting with his wife without saying “Bismi-llahir Rahmanir Raheem” and that person whose earnings is through un-Islamic means.”
Our beloved Rasulullah (SAW): “What deed of my follower makes you angry?”
Shaytaan: “When a mother tries to make her son (or daughter) fast or offer prayers.”
Our beloved Rasulullah (SAW): “Are there any men among my followers whom you cannot possibly misguide?”
Shaytaan: “Yes, any man who does not intentionally look at a non-Mehram.”
Our beloved Rasulullah (SAW): “Are there any women among my followers whom you can’t misguide?”
Shaytaan: “Yes, that woman who observes Hijab and who listens to her husband.”
Our beloved Rasulullah (SAW): “Shaytaan, Out of the men and women you have described, do you have any special men women that you love the most?”
Shaytaan: “Yes! Among women I love those women who do not observe Hijab. And among men, those who are proud and those who are sinful Ulama (religious scholars).”
Our beloved Rasulullah (SAW): “Which men do you hate the most?”
Shaytaan: “Four Men: The 1st  are humble rich men. The 2nd are Ulama who practice at they preach. The 3rdare young men who ask for forgiveness. And the 4th  are old men who fear Allah.”
Our beloved Rasulullah (SAW): “Are you alone or do you have any companions?”
Shaytaan: “Yes, I have some companions who gather at the mosques in order to deceive its visitors. My companions make the visitors talk about things that give them bad deeds instead of good deeds. Other companions make your wise followers think of their bad deeds as few and their good deeds as many. And other companions, when they see someone giving money in charity or helping someone for the sake of Allah, they entice that person to tell others of his charity and good deeds.
Then Shaytaan said: “O Prophet of Allah (SAW), I have talked to you in much detail. I would like to tell you that you are working towards taking people to heaven and I am working towards taking people to hell.” After this, Shaytan, the cursed one gave Salaams to our beloved Prophet (SAW) and disappeared.


(From Kitab Al Awaa’il)