Shar'iah through the process of Voting ?!?

Question: The issue of bringing about the Shari'ah or ruling by the Shar'iah through the process of voting. Is this considered a nullifier which takes one outside the fold of Islam? What if he said: "I know for a fact or I am fairly certain that the majority will vote in favour 'for' the Shar'iah?"

Answer: Yes (it is a nullifier), and this is the rule of the people which is called 'democracy'. We declare our innocence in Allāh from it, and from every tāghūt. Even if he said that all the people - not only the majority - will vote for it (i.e. Shar'iah), it is still invalid. This is not the rule of Allāh, rather it is the rule of the people.

For verily they did not judge by it because Allāh has obligated or legislated it. Rather, they judged by it because the people wanted it. Therefore, if they wanted something else, he would go ahead with it.

Thus, the deviations of those who affiliate themselves to the "Islāmic party" in this matter are numerous. All you need to ponder over are the ahādīth regarding the khawārij, and how they were ordered to be killed! They were maligned and rebuked severely despite their great acts of worship, their exaltation if Islām, the Shari'ah, and their good intentions. So, what is the reason for that?

It is because they took a manhaj (methodology) from their own intellect, not the manhaj if the Prophet (saws) and his companions.

So how about these people who do not have such great acts of worship, and exaltation of the Shar'iah which was present among the Khawārij. They (i.e those who try to bring the Shar'iah through the means of voting) have almost fell into every form of kuffr!

The establishment of the Hujjah...

Question: “What do you think of the claim of some people that whoever commit themselves to the Message of Muhammad (saws) and faces the Qiblah in Salaah is a Muslim and even if they make Sujood to their Shuyukh, they will not be considered Kuffaar or be called Mushrikeen. These people even claim that Muhammad ibnu `Abdul Wahhab was wrong when he stated that those who commit shirk will be consigned to eternal punishment unless they repent. They maintain that the Mushrikeen among Muslims will be punished (for a while) then will enter Jannah. None of the followers of Muhammad i.e. Muslims will remain eternally in Hell.” 

Answer:  “Those who believe in the message of Muhammad (saws) and in the ordinances of Shari’ah, and make Sujood to anyone other than Allah, a wali, a dead person, or a Shaykh are considered Murtadeen and Mushrikeen even if they utter the two testimonies of faith in their Sujood because they act contradictory to their utterances. But they may be excused for their ignorance, and should not be punished until they have been informed. When the evidence is brought forth, they should be given a three-day respite to review the situation in the hope that they may do Tawbah. If they insist on offering Sujood to anyone other than Allah after being informed, they should be sentenced to death for riddah, because the Prophet (saws) said: 
“When one leaves his religion, kill him.” [Related by Al Bukhari in his Sahih Book of Hadith] 

Mockery is a disease from Jahiliyyah !

Allah forbids us from mocking people as He Says: "O you who have believed, let not a people ridicule (another) people; perhaps they may be better than them." [49:11]

Adh-Dhahhaak said, "This verse was revealed when members of the Banu Tameem delegation were mocking the poor Companions like ‘Ammaar, Khabbaab, Bilaal, Suhayb, Salmaan, and Saalim the slave of Abu Huthayfah because of their shabby clothes. But there are other opinions as well. It was said that this verse was revealed when ‘Ikrimah ibn Abu Jahl came to Madeenah as a Muslim and the people there would call him the ‘Son of the pharaoh of this Ummah’ whenever they saw him. So, he complained to the Prophet (saws) and this verse was revealed. It was also said that this verse was revealed when Thaabit ridiculed a man because of his mother in Jahiliyyah and the man was disgraced."
 
Commenting on this verse, Al-Qurtubi, “Allah says here that those who believe in Him and in His Messenger (saws) should not ridicule other believers as they may be better than them. Also, women should not ridicule each other for the same reason.”
 
He also said, “Allah is referring here to all sorts of mockery in this prohibition for the believers. Hence, it is impermissible for any believer to mock another believer: either for being poor, or for a sin that he has committed, or for any other reason.”
 
Al-Qurtubi added, "In general, no one should dare to ridicule another person even if that person was shabby, handicapped or inarticulate, for that person may be more sincere or may have a purer heart than the one who is not shabby or handicapped or inarticulate. In this case, ridiculing such a person would be despising someone whom Allah has honored. The righteous predecessors were keen on avoiding this to the extent that ‘Amr ibn Shurahbeel said, “If I saw a man suckling a goat and laughed at him, I would fear that I might end up doing the same thing.” It was reported that ‘Abdullaah ibn Mas’ood said that affliction depends on what a person says. Hence, he said that if he mocked a dog, he would fear that he would be turned into a dog."

"I will marry her and change her !!!"

There was an interesting individual from the time of the Tabi’een, whose name was ‘Imran ibn Ḥiṭṭān. Both Imam al-Dhahabi and Imam Ibn Kathir mentioned his biography in their historical works.

Ibn Kathir, in his massive work of history, al-Bidayah w’al-Nihayah, summarized ibn Ḥiṭṭān’s biography by writing:
عمران بن حطان الخارجي، كان أولا من أهل السنة والجماعة فتزوج امرأة من الخوارج حسنة جميلة جدا فأحبها. وكان هو دميم الشكل، فأراد أن يردها إلى السنة فأبت فارتد معها إلى مذهبها
“‘Imran ibn Ḥiṭṭān al-Khaarijee. He was originally among Ahl al-Sunnah wa’l-Jamaa’ah, but then he married a woman from the Khawaarij who was extremely beautiful, so he loved her. And he himself was ugly and misshapen. So he intended to return her to the sunnah, but she adamantly refused, so he defected with her to her way (i.e. became a Khaarijee after having been a scholar of Ahl al-Sunnah!).”

[al-Bidayah w’al-Nihayah 9/64]

Imam al-Dhahabi wrote about him saying:
من أعيان العلماء ، لكنه من رؤوس الخوارج . حدث عن عائشة ، وأبي موسى الأشعري ، وابن عباس . روى عنه : ابن سيرين ، وقتاده ، ويحيى بن أبي كثير

He was one of the most immanent scholars, however he was one of the leaders of the Khawaarij. He narrated from ‘Aa’ishah, Abu Moosaa al-Ash’ari, and ibn ‘Abbaas. And those who narrated from him were: ibn Sireen, Qataadah, and Yahya ibn abi Kathir.

قال أبو داود : ليس في أهل الأهواء أصح حديثا من الخوارج ، ثم ذكر عمران بن حطان ، وأبا حسان الأعرج.

Abu Dawood said, “From among the people of desires, none are more authentic in terms of narrating hadeeth than the Khawaarij“, he then mentioned ‘Imran ibn Ḥiṭṭān and Abu Hasaan al-‘Aaraj.”

Two Types of Neediness...

The Creation (i.e. Humans and Jinns) Find Themselves Within Two Types of Neediness.

The first type of neediness is inevitable. It is a type of neediness that applies to everyone – the righteous and the wicked. It neither necessitates praise nor dispraise, neither reward nor punishment; rather it is solely due to the fact that the creation are created beings (i.e. absolutely in need and completely dependent on their Creator in every way).

The second type of neediness is one based on choice from which emanates two noble aspects of knowledge. The first one is the servant’s knowledge and awareness of his Lord and the second is knowledge and awareness of oneself in reality. As soon as one acquires these two types of knowledge, it brings about a type of neediness that becomes a person’s distinguished and most precious source of wealth, the means to success and happiness in (this life and the next). The people’s different stations in this type of neediness depends on their different stations in these two affairs of knowledge.

Whoever knows that his Lord is the only One Who is Self-Sufficient (absolutely free from all wants and to Whom everyone and everything depends, and cannot do without in the twinkling of an eye), then he will know that he is completely in need.

Whoever knows that his Lord alone is the Possessor of Perfect Ability (possessor of All-encompassing Ability and able to do all things), he will know that he is completely unable (cannot do anything in the twinkling of an eye without the help of) his Lord.
 

NEWS : Iran-backed Shia terrorist groups exhume shrine of Caliph Omar bin Abdulaziz in Syria !!!

Idlib: Iran-backed terrorist groups have ransacked a shrine in Syria believed to be of Caliph Omar bin Abdulaziz in northwestern Idlib province and escaped with the remains buried inside.

Video footage published by Pro-Assad regime pages on social media Tuesday showed terrorist groups exhuming the grave in the town of Deir Sharqi near Maarat al-Numan city.

Another video showed the graves including Omar bin Abdulaziz wife Fatima and his servant was opened and emptied. No information was available about where the remains buried inside were moved.

In January, Pro-Assad forces and Iranian-backed Shia terrorist groups burnt and desecrated the graves when they took control of the town. By Tuesday 26th May, it appears the bodies had been exhumed and the remains of their bodies taken away.

Virtues of the Martyrs...

"Think not of those who are killed in the Way of Allāh as dead. Nay, they are alive, with their Lord, and they have provision." [Aali Imran 3:169]

Allâh states that even though the martyrs were killed in this life, their souls are alive and receiving provisions in the Dwelling of Everlasting Life.

In his Sahih, Muslim recorded that Masruq said,
“We asked Abdullah about this Ayah, He said, We asked the Messenger of Allah the same question and he said,
أَرْوَاحُهُمْ فِي جَوْفِ طَيْرٍ خُضْرٍ لَهَا قَنَادِيلُ مُعَلَّقَةٌ بِالْعَرْشِ تَسْرَحُ مِنَ الْجَنَّةِ حَيْثُ شَاءَتْ ثُمَّ تَأْوِي إِلَى تِلْكَ الْقَنَادِيلِ
Their souls are inside green birds that have lamps, which are hanging below the Throne (of Allah), and they wander about in Paradise wherever they wish. Then they return to those lamps.
Allah looks at them and says, Do you wish for anything?’
They say, What more could we wish for, while we go wherever we wish in Paradise.’
Allah asked them this question thrice, and when they realize that He will keep asking them until they give an answer, they say, O Lord! We wish that our souls be returned to our bodies so that we are killed in Your cause again.’
Allah knew that they did not have any other wish, so they were left.”‘

There are several other similar narrations from Anas and Abu Said.

Imam Ahmad recorded that Anas said that the Messenger of Allah (saws) said, "No soul that has a good standing with Allah and dies would wish to go back to the life of this world, except for the martyr. He would like to be returned to this life so that he could be martyred again, for he tastes the honor achieved from martyrdom." [Muslim collected this Hadith]

Foundation of the Deen & it's Principle...

By Shaykh al-Mujaddid Muhammad ibn ‘Abdil-Wahhab 

Asl ad-Deen al-Islam wa Qa’idatahu Amran (The foundation of the Deen of Islam and its principle is in two matters):

 

The first: The order of worshiping Allah alone, inciting to this, allying based on it and making Takfeer on he who leaves it.

 

The second: The warning against shirk in the worship of Allah, being harsh in it, basing enmity on it and making Takfeer on he who commits it.

 

And those in opposition to it are of numerous types:

 

1- The worst of them with regards to being in opposition is the one who opposes all of it.

 

2- And from the people is the one who worships Allah alone, however has not rejected shirk and does not show enmity toward its people.

 

3- And from them is the one who does show enmity however has not made Takfeer upon them.

 

4- And from them is the one who does not love Tawheed nor does he hate it.

 

5- And from them makes Takfeer upon them (i.e., ahlut-Tawheed) and accused  them that this (Tawheed) is cursing at the righteous. 
 

'Our Hearts are Still Adhering to the Truth !'

In his book, Siyar A‘laam An-Nubalaa’ (11/238), Ath-Thahabi said that during the ordeal of Imaam Ahmad it was said to him, “O Abu ‘Abdullaah! Do you not see that falsehood is being victorious over the truth?” He replied, “No. The victory of falsehood over truth is when the hearts change from guidance to error but our hearts are still adhering to the truth.”

How badly are we in need for this accurate criterion that shows the reality of the victory of falsehood over truth, especially in this age when many hearts have been affected by trials of doubtful issues and desires. 

One of the most serious trials is confusion about the reality of the victory of the truth in one’s heart which may be induced by any cause, since confusion about the criteria of judgment necessarily leads to an unstable methodology. At this point, the person on his way of Allah becomes confused because of the confusion of criteria, as he sometimes links the truth to the greater number of followers; some other times, he links it to power; and sometimes to victory of the people of falsehood or any other thing. None of this brings any benefit to man.

Indeed, the conviction of Imam Ahmad in refuting this allegation, that some of his companions mentioned, was not an instant reaction, but it was the result of his profound understanding of the Book of Allah and the Seerah of His Messenger (saws) along with his scrutiny of the history of the people of the truth in their struggle against falsehood and the people who follow it. 
 

Maintaining Discipline in Worship !

'Abdullah would rise before Fajr each morning and rush to the Mosque to offer the prayer. He would return to the Mosque for Maghrib and 'Ishaa' prayers as well. He read the Quraan daily. He studied other Islamic books in his spare time. He spent much of his free time with his family and took his role as the spiritual leader in his home quite seriously. 

Five years later, he found that he would go days, sometimes a whole week without performing a single prayer. He no longer attends congregational prayer at the Mosque — he didn't have time with his new job. This new job involved his working closely in nightclub establishments with people of questionable backgrounds. This resulted in his becoming very secretive about many of his work activities; he didn't even talk to his wife about them because he knew she would disapprove. Work kept him busy all night and throughout the entire weekend. Many of his new friends also worked with him and he began to spend a great deal of his free time with them. Because of this, he spent less time with his family. He had to sleep during the day in order to be able to work each night. 

His wife noticed a great change in his demeanor. They had several discussions about his work and how it was affecting him and his relationship with Allah. He agreed, and would begin the process of searching for new work, but inevitably, chose to stay in his current job. He soon found himself feeling very distanced from his wife and children. Even though the money was abundant when he first began, it was now barely paying the bills.
 

Weakness & ineffectiveness !

A Muslim is commanded to pursue available means of attaining power and to abandon weakness and ineffectiveness. The Prophet (saws) explained that "a strong believer is better and dearer to Allah than a weak believer, and there is good in each one. Cherish that which gives you benefit, seek help from Allah and do not lose heart." [Muslim] How is it that a Muslim can become powerless or give up when he believes in the existence of cause and effect, and in the balance that is set by Allah in the universe?

Physical or spiritual weakness is a negative trait that a Muslim should avoid and get rid of. Allah instead urged His slaves to actively pursue any course to achieve strength; for instance, against the enemy, when He says: "And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know (but) whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged." [8:60] 

The Quraan denounces those who are content with subordination and lead a life of weakness and impotence, though they possess the ability to change their state. Allah says: "Indeed, those whom the angels take (in death) while wronging themselves - (the angels) will say, "In what (condition) were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah spacious (enough) for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination." [4:97]

Patience is of three types...

What is the status of patience and what is the reward for those who exercise patience?

Patience has a great status in the sight of Allah. The Imaan of a slave (i.e. a male or female Muslim) cannot be perfect without patience. Patience is from the best of deeds and its reward has no limits. When it is the case that one good deed is written as ten good deeds and can multiply until it reaches seven hundred or more, then indeed the reward for exercising patience has no limits, for indeed Allah said:
"Only those who are patient shall receive their rewards in full, without Hisaab (without limit, calculation and estimation)." [39:10] [Tayseerul Kareem Ar-Rahmaan Fi Tafseeri Kalaam Al-Mannan]

Patience is of three types:

[1] The first type patience is when a person exercises patience (whilst striving) to obey Allah: A Muslim is commanded to exercise patience (whilst striving) to obey Allah, especially the when fulfilling obligations. And the first of those obligations is the prayer, for it is obligatory to establish it at its fixed time together with all its conditions and obligatory acts. Therefore, patience is required in seeking to fulfill the five daily prayers. When a sleeping person hears the Adhaan of Fajr, he strives against his soul and wakes up, and then he performs Wudhu and goes to the Masjid. This is patience whilst seeking to obey Allah. One also exercises patience in striving to treat his (or her) parents kindly, dealing with them in a beautiful manner and patiently bearing whatever occurs from that. Allah said: 
 

Memories Of Jihad...

Translated/Transcribed from the Video : [“Memories Of Jihad 11”]

Witnessing the Nusrah of Allah in the battle field, the Seerah of Shuhadah, the Miraculously acceptance of Dua in the field of Jihad and few more beneficial advices...

The area of Khurasan and a broken house..

A few friends sat in a gathering. They had mountain like responsibilities on their shoulders but their smiling faces were content as if all satisfaction of the world had gathered in their heart.

The fighters of Allah !

Their eyes waited upon one friend whose smiling eyes told that he lost far in his beautiful memories, He was about to start on some inspiring stories and they were waiting for him to narrate.

After some moments that pious soul addressed the listeners with pleasure in his eyes.

‘Friends, I’ll narrate to you the miracles and extraordinary events I witnessed on the path of jihad.
 
Dua and Istikhara!

The biggest miracle I saw were Dua and Istikhara.

We were just understanding jihad, we had not made Hijrah yet it was just a small time since we got involved in it. We were in work to call, doing translations and things of the sort, when Brother Ehsan took me to meet Sheikh for a two-day tour, a ‘Sharai’ tour. At that time, nobody could explain the jihad.

There were only two or three people whom you could ask about this call, this message, the jihadi group and its objectives. So such chances were much valuable.’ Lost in memories, that young mujhid shared his past. Thought he was young but his knowledge showed that his age was much more than what his physique reflected.
The listeners were young as well, rather so young that some did not even have a beard yet.

Saying / Calling upon "Ya Rasoolallah" instead of "Ya Allah" !?!

A Muslim testifies that none has the right to be worshipped except Allah and that Muhammad (saws) is the Messenger of Allah, but when standing up or sitting down, he says, “Ya Rasoolallah - O Messenger of Allah; or Ya Abal Qasim-O Abu Qasim! ; or Ya Abdal Qadir - O Abdul Qadir! ; or what similar to these statements related to Al-Isti’anah (seeking aid and assistance). What is the ruling on this?

A person calling, i.e. invoking the Messenger of Allah (saws) or other than him – such as Abdul Qadir Al-Jaylani or Ahmad At-Tijaani, when standing up or sitting down, and seeking assistance in that (action), or what is similar to this, in order to receive a benefit or repel harm- is a type of Shirk Akbar that was widespread during the Pre-Islamic era of ignorance. So, Allah sent His Messenger (saws) to put an end to it, save the people from it, guide the people to single out Allah in worship and in supplication. That is because Al-Isti’anah (seeking aid and assistance) is an act of worship and whoever performs it for other than Allah is a Mushrik.

Allah has directed and taught His slaves to say:
"You (Alone) we worship, and You (Alone) we ask for help (for each and everything)." [1:5]

Allah said:
"And the mosques are for Allah (Alone), so invoke not anyone along with Allah." [72:18]

Allah has clarified that He (alone) controls harm and benefit; He alone removes harm and bestows blessings; He alone is the one who bestows good upon His slaves and preserves it for them. None can deny that which Allah gives and none can bestow that which Allah withholds. None can prevent what He has decreed and He is able to do all things.

Deeds & means that increase rewards...

Question to Imaam As-Sadi (rahimahullah): What are the means and deeds by way of which reward (on acts of worship) are increased?

Answer: As for the increase of reward for a good deed to ten times the like thereof, this occurs in every righteous action, as Allah said: "Whoever brings a good deed shall have ten times the like thereof to his credit." [6:160]

As for an increase beyond this – and that what the questioner intends (in his question) - it has its means. It can either be related to the performer of the deed or the deed itself, or the time and the place (i.e. a particular time and place mentioned in the authentic texts that reward for good deeds are increased in that time period or place).

And one of the most important means of increasing (reward for good deeds) is when a person fulfills sincerity to Allah and adheres to the path of the Messenger (saws). This (reward occurs) when a deed is legislated (i.e. in the Shari’ah and not innovated) and the person intends to please Allah and hopes for His Reward; when this (sincere) intention is firmly established as the drive and goal behind the deed because of his belief in Allah, belief in the Messenger, (obedience) to the command of Allah, seeking Allah’s Countenance and Pleasure, just as it has been mentioned in a number of Ayaat and Ahadith. Allah said: "Verily, Allah accepts only from those who are Al-Muttaqun." [5:27] Meaning: Those who fear Allah whilst performing deeds with Ikhlaas and Mutaba’ah (adherence to the authentic Sunnah of the Messenger).

Virtues of reciting the Quraan...

To reflect upon the verses of Allah is a form of worship; it is something that will draw one close to Allah. This reflection is not a reckless and wandering one, rather, it includes a study of the classical Tafseer of the Ayaat being pondered over. Allah says in the Quraan: “Then do they not reflect upon the Quraan? If it had been from (any) other than Allah, they would have found within it much contradiction.” [4:82]

The Book of Allah is unlike any other; it is the timeless Speech of Allah, and not a created thing. It is the study guide for life, death, and what follows. Therefore, it deserves a far more careful study than anyone else’s speech. It necessitates that its reader return to the early narrations of those who witnessed its revelation and heard its explanation by the one deputed by Allah to rehearse and explain His Words to humanity, Muhammad (saws). For if one would try to ponder over the meanings of the verses without having done this study, then surely the filth of the time that he lives in and his ignorance of the correct application and understanding that the early Muslims had would cause him to understand some things not intended by Allah and therefore he would go astray, thinking to be worshipping Allah. So, let every sincere Muslim who hopes to earn Allah’s Love by reciting and reflecting over Allah’s Book hold tight to the meanings explained by the Prophet (saws) and those taught by the Companions and their immediate followers, and the early scholars of Islam.

Dear Muslimeen! Know that reciting and pondering over the Book of Allah and devoting regular time to its study and implementation has tremendous benefits in this life and the next. Let us now look at just a few of them to attach ourselves more firmly to the majestic Words of Allah. Each benefit stands as enough of an encouragement to shun any laziness we have and dedicate ourselves wholly to the Quraan.

Reading and Reflecting Over the Quraan Fulfils an Islamic Duty

A principle regarding Supplications & acts of Worship

Supplication is a great act of obedience to Allah and a lofty act of worship, which a Muslim performs within the confines of the Messenger’s (saws) guidance and adherence to his Sunnah, because the best and perfect guidance is the guidance of Muhammad (saws). Indeed, the Prophet (saws) used to say on every Jumu’ah whilst addressing the people, “To proceed; indeed the most truthful speech is the Book of Allah and the best of guidance is the guidance of Muhammad (saws); the worst of all affairs are the newly invented matters (in the religion), for every newly invented matter (in the religion) is Biddah (i.e. innovation in religion); every Biddah is misguidance and every (act of misguidance will lead to the) fire.” Therefore, it is obligated on a Muslim that he is very careful of the newly invented matters in the religion, and that he adheres to the guidance of the leader of the Prophets and Messengers.

The guidance of the Messenger (saws) in affairs related to supplications is a perfect guidance and there’s no deficiency or shortcoming in it. The Prophet (saws) did not leave any good and benefit related to supplications; rather he clarified and explained the affair perfectly and fulfilled its obligation, just as he did in all aspects of the religion. He did not die until Allah revealed: "This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion." [5:3]

Whoever contemplates on the guidance of the Prophet (saws) in affairs related to supplications, he will find that it is a perfect guidance - sufficient and perfect, and there is no deficiency or shortcoming in it. He (saws) clarified and made known to the Ummah supplications that are to be performed at specific times, specific places and in specific circumstances. He made very clear the distinction between those supplications that can be performed – in general – without any restriction to a specific time, place or situation, and those ones that are restricted to specific times, places and situations.

10 Means of Protection Against The Evil of Enviers & Magicians!

Indeed, one of the deadly diseases and great evils is the illness that afflicts a person due to magic, the evil eye or envy. Magic has an extremely evil effect on a person because it can cause illness or death. Also this is the case with the evil eye of the envier when the soul complies with malice and evil is intended in the heart, for indeed one can harm the envied person, i.e. by the Will of Allah; rather it can cause illness or death, i.e. by the will of Allah. 

Magic is real and has an effect, and also envy is real and has an effect. Indeed, one of the blessings bestowed on a believer is that he has been facilitated with blessed means and beneficial things by way of which the evil of the magician and envier are repelled and the calamity that results from their evil is stopped.

 

Ibnul Qayyim summarized those means of protection into ten great affairs, and if a believing servant fulfills and applies them, the evil of the envier, the evil of the one who afflicts with the evil eye and the evil of the magician will cease.

The First Means of Protection:

Seek Allah’s Refuge against their evil, just as Allah said: "Say: I seek refuge with (Allah) the Lord of the daybreak; From the evil of what He has created; And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away). And from the evil of the witchcrafts when they blow in the knots; And from the evil of the envier when he envies.” [Surah Al-Falaq]

 

Allah hears the one who seeks His Refuge and knows what the person is seeking. Allah is able to do all things and He alone is the One from Whom refuge is sought – none amongst His creation has the right to be invoked for refuge nor for shelter; rather He is The Only One Who gives refuge to those who invoke Him for refuge. He is the One Who protects and shelters them against the evil of that which they seek refuge against. The reality of seeking refuge is to flee from something that terrifies a person and(seeking protection from one who can protect and give shelter.