Evil Eye


Praise be to Allah.

Here follows some information and fatwas (rulings) that have to do with the evil eye. We ask Allah to benefit readers thereby.

The scholars of the Standing Committee were asked:

What is the definition of the evil eye? Allah says (interpretation of the meaning):

*“And from the evil of the envier when he envies.”* [113:5]

Is the hadeeth (narration) of the Prophet (peace and blessings of Allah be upon him) saheeh (authentic) in which it says that *“One third of those who are in the grave are there because of the evil eye”?* If a person thinks that someone is envying him, what should the Muslim do and say? If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim? And should he drink the water or wash himself with it?

They replied:

The Arabic word *al-‘ayn* (translated as the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allah commanded His prophet, Muhammad (peace and blessings of Allah be upon him), to seek refuge with Him from the envier, as He said (interpretation of the meaning):

*“And from the evil of the envier when he envies.”* [113:5]

Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word hasid (envier) is more general in meaning than the word ‘ain (one who puts the evil eye on another), so seeking refuge with Allah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it. Adapted from Zaad al-Ma’aad.

There are ahadeeth (reports) from the Prophet (peace and blessings of Allah be upon him) which speak of the effects of the evil eye. For example it is narrated in al-Saheehayn that ‘Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) used to tell me to recite ruqyah (incantation) for protection against the evil eye.

Muslim, Ahmad and al-Tirmidhi narrated from Ibn ‘Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: *“The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.”*

Imam Ahmad and al-Tirmidhi narrated that Asma bint ‘Umays said: *“O Messenger of Allah, the children of J’afar have been afflicted by the evil eye, shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.”*

Abu Dawud narrated that ‘Aishah (may Allah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudu, then the person who had been afflicted would wash himself (with that water).

Imam Ahmad, Malik, al-Nasai and Ibn Hibban narrated from Sahl ibn Haneef that *the Prophet (peace and blessings of Allah be upon him) came out and traveled with him towards Makkah, until they were in the mountain pass of al-Kharar in al-Jahfah. There Sahl ibn Haneef did ghusl (bathed), and he was a handsome white-skinned man with beautiful skin. ‘Amir ibn Rabee’ah, one of Banu ‘Adiyy ibn K’ab looked at him whilst he was doing ghusl and said: “I have never seen such beautiful skin as this, not even the skin of a virgin,” and Sahl fell to the ground. They went to the Messenger of Allah (peace and blessings of Allah be upon him) and said, “O Messenger of Allah, can you do anything for Sahl, because by Allah he cannot raise his head.” He said, “Do you accuse anyone with regard to him?” They said, “‘Amir ibn Rabee’ah looked at him.” So the Messenger of Allah (peace and blessings of Allah be upon him) called ‘Amir and rebuked him strongly. He said, “Why would one of you kill his brother? If you see something that you like, then pray for blessing for him.” Then he said to him, “Wash yourself for him.” So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him.* Classed as saheeh (authentic) by al-Albani in al-Mishkat.

The majority of scholars are of the view that people can indeed be afflicted by the evil eye, because of the ahadeeth (reports) quoted above and others, and because of the corroborating reports and other evidence.

With regard to the hadeeth that you mention, *“One third of those who are in the grave are there because of the evil eye,”* we do not know how sound it is, but the author of Nayl al-Awtar said that al-Bazzar narrated with a hasan isnad (sound chain of narrators) from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: *“Most of those who die among my ummah (followers) die because of the will and decree of Allah, and then because of the evil eye.”*

The Muslim has to protect himself against the devils among the evil jinn and mankind, by having strong faith in Allah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (peace and blessings of Allah be upon him), reciting *al-👉🏽Mu’awwadhatayn [the last two surahs of the Quran], Surat al-Ikhlas, Surat al-Fatihah, and ayat al-Kursi.*

Du’as for protection include the following:

👉🏽 *A’oodhu bi kalimat-illah il-tammati min sharri ma khalaqa (I seek refuge in the perfect words of Allah from the evil of that which He has created).*

👉🏽 *A’oodhu bi kalimat-illah il-tammati min ghadabihi wa ‘iqabihi, wa min sharri ‘ibadihi wa min hamazat al-shayateeni wa an yahduroon (I seek refuge in the perfect words of Allah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence).*

And one may recite the words of Allah:

👉🏽 *“Hasbi Allahu la ilaha illa huwa, ‘alayhi tawakkaltu wa huwa Rabb ul-‘arsh il-‘azeem*

👉🏽 *(Allaah is sufficient for me. La ilaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne).”*

[9:129 – interpretation of the meaning]

And there are other similar du’as that are prescribed in sharee’ah (Islamic law). This is what was meant by Ibn al-Qayyim in the words quoted at the beginning of this answer.

If it is known or suspected that a person has been afflicted by the evil eye, then the one who put the evil eye on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it and rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the one on whom he put the evil eye, pouring it from behind in one go. Then he will be healed, by Allah’s leave.

Fatawa al-Lajnah al-Daimah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta.

Shaykh Muhammad al-Saalih al-‘Uthaymeen was asked:

Can the evil eye afflict a person? How is it treated? Does being on one’s guard against it contradict putting one’s trust in Allah?

He replied:

Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allah says (interpretation of the meaning):

*“And verily, those who disbelieve would almost make you slip with their eyes (through hatred).”* [68:51]

Ibn ‘Abbas (may Allah be pleased with him) and others said, commenting on this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allah be upon him) said: *“The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.”* (Muslim). Al-Nasai and Ibn Majah narrated that ‘Amir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing … and he quoted the hadeeth.

Reality confirms this and it cannot be denied.

In the event that you are afflicted by the evil eye, you should use the treatments recommended in sharee’ah, which are:

🍀1 – Reciting ruqyah. The Prophet (peace and blessings of Allah be upon him) said, *“There is no ruqyah except in the case of the evil eye or fever.”* al-Tirmidhi, Abu Dawood. Jibril (peace be upon him) used to do ruqyah for the Prophet (peace and blessings of Allah be upon him) and say,

👉🏽 *“Bismillahi arqeeka min kulli shayin yudheeka, min sharri kulli nafsin aw ‘aynin hasid Allaahu yashfeek, bismillahi arqeek (In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).”*

🍀2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allah be upon him) commanded ‘Amir ibn Rabee’ah to do in the hadeeth quoted above. Then the water should be poured over the one who has been afflicted.

With regard to taking his waste, such as his urine and stool, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allah knows best.

There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one’s trust in Allah). In fact this is tawakkul, because tawakkul means putting one’s trust in Allah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allah be upon him) used to seek refuge for al-Hasan and al-Husayn and say:

👉🏽 *U’eedhukuma bi kalimat Allah al-tammati min kulli shaytanin wa hammah wa min kulli ‘aynin lammah (I seek refuge for you both in the perfect words of Allah, from every devil and every poisonous reptile, and from every evil eye).’”* Al-Tirmidhi, Abu Dawood. And he would say, *“Thus Ibrahim used to seek refuge with Allah for Ishaq and Ismail, peace be upon them both.”* [al-Bukhaari].

Fatawa al-Shaykh Ibn ‘Uthaymeen.

And Allah knows best.


Rasul Allah (sal Allahu alaihi wa sallam) said: “Allah gives worldly things to those He loves and to those He does not love, but He gives eeman (faith) only to those He loves, so he who is given eeman by Allah, has been loved by Him.” [Ahmad, Bayhaqiy]

The most priceless treasure on earth is eeman. This is the currency that will buy you eternal happiness and all the riches you want to keep forever. Thus, whoever is given the treasure of eeman is among the most beloved people to Allah (subhana wa ta’ala).

If something is not in your share in this worldly life (e.g. car, house, nice clothes, good food), it makes no difference. The duration of this life compared to the life that starts after this, is so short, that it will be as though it never happened.

Material riches in this life could also be the lot of him/her who ends up for eternity in the Fire of Hell. Again, this life is so short compared to the Hereafter, that despite having every luxury in the world, a person who ends up in the Fire of Hell will say that they never experienced anything good.

Thus, the only thing of real value is eeman, as this will take one to Jannah. This treasure is only given to the one whom Allah (subhana wa ta’ala) especially loves.

So if you have been blessed with iman (faith), know that it’s your most precious possession and hold on to it tight, get deeper into it, work hard to retain it and strive to achieve more as if you don’t value it, it might escape from you before even you notice.

Have high goals in your ibadah. Set yourself higher aspiration. The higher the aspiration the more the body will be ready to exert in contentment to accomplish those goals. Set yourself goals now.

يا مقلب القلوب ثبت قلبي على دينك

O Allah, make my heart steadfast in (adhering to) Your religion].’

Ibn majah

اللهم مصرف القلوب صرف قلوبنا على طاعتك‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏.‏

Allahumma musarrifal-qulubi, sarrif qulubana ‘ala ta’atika (O Allah! Controller of the hearts, direct our hearts to Your obedience).

Irregular period


My period has been irregular for more than two years. I get it for seven days three months in a row. I am not married. I used a folk remedy three months ago, and my period started to last for ten or fifteen days, so I started to regard the first seven days as hayd (menses) and the rest as istihaadah (irregular bleeding). Are my prayers and fasting valid?


Praise be to Allah.


The basic principle regarding the bleeding experienced by women is that it is menses (hayd), so long as it does not last for longer than fifteen days, in which case it is regarded as istihaadah (irregular bleeding) by the majority of scholars.

Some of the scholars – including Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) – are of the view that a woman is not mustahaadah (experiencing irregular bleeding) unless the bleeding lasts all month, or for most of the month.

According to the majority view, if your bleeding lasts for more than fifteen days, then anything over fifteen days is istihaadah, and in the following month you should stop praying etc. for the length of your regular cycle, which is seven days – if that was the length of your last period before the occurrence of istihaadah – then after that you should do ghusl [and resume praying].

If your period used to come in the middle of the month, then you should stop praying in the middle of the month.

It says in Mataalib Ooli an-Nuha (1/255-257):

If a woman who has a regular cycle experiences istihaadah, if she knows her regular cycle, the time when her menses begins and ends, and how many days it lasts, then she should stop praying etc. at that time, even if the blood looks different.

And her cycle is the duration of her menses and the duration of the time when she is “pure” (i.e., not menstruating), such as fourteen days of menses, or one day and one night, which is the minimum duration thereof, and thirteen days for the time when she is “pure”, which is the minimum duration thereof.

💫The second scenario is when she remembers how many days her menses usually lasted, but she has forgotten when in the (lunar) month it used to occur, but she thinks it was probably the second half of the month. In that case she should count the same number of days for her menses from when she realises her menses has started.

If she does not know how long her period lasts, because she does not know whether her menses used to come at the beginning of the month, in the middle or at the end, then she should start counting her menses from the beginning of each lunar month, on the basis that this is most likely to be the case. End quote.


If the bleeding did not last for longer than fifteen days, then you were not mustahaadah.

Assuming that this is the case, the bleeding that occurred on the second day of Ramadan was not menses, because there was no interval of thirteen days between it and the period that came before it. So your prayer and fasting are valid.

And Allah knows best.

Habeel and Qabeel

وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱبْنَىْ ءَادَمَ بِٱلْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ ٱلْءَاخَرِ قَالَ لَأَقْتُلَنَّكَ ۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلْمُتَّقِينَ ﴿٢٧﴾؅


And (O Muhammad SAW) recite to them (the Jews) the story of the two sons of Adam [Habil (Abel) and Qabil (Cain)] in truth; when each offered a sacrifice (to Allah), it was accepted from the one but not from the other. The latter said to the former: “I will surely kill you.” The former said: “Verily, Allah accepts only from those who are Al-Muttaqun (the pious).” (Qur’an 5:27)

One of the wisdoms of the stories in the Qur’an is that the believer, regardless of his situation, will recognize part of his personal circumstances in the Qur’an. The believer will question himself where he is (or rather his nature, characteristics and personality) within the Qur’an. The tale of Habeel and Qabeel describes the first major sin on earth, what led to the events, their implications, and how to avoid taking the same path. We are taught the lessons to be learnt, what Allah is teaching us and what key points Allah emphasizes for our own personal understanding and development.

We travel back to the beginning of Mankind’s presence on earth, after Adam AS and his wife were banished from Paradise. Eventually, Adam AS and Hawwa (or Eve) started to bear children, giving the earth its first inhabitants, and from there, earth was filled with mankind. It is believed that Hawwa bore sets of twins, and in each birth there was a male and a female child. In the first generation of mankind, they were commanded that each son would marry the sister of his brother with whom she was born, in other words, no one was allowed to get married with his sister with whom he was born.

Life was simple, with agricultural roots. Adam AS was taught certain basic skills such as grazing, farming, milling flour and baking bread. It was not a life of luxury, and there was no material wealth to be obsessed with, yet before long, jealousy sparked the first crime in humankind.

It was a crime of murder and was motivated by the jealousy of Qabeel, one of the sons of Adam AS, against Habeel, his brother.

Although born of the same womb, Habeel and Qabeel had opposite personalities. Habeel had an energetic and hardworking disposition, and carried on his affairs in a humble manner. He was in constant remembrance and thanks to Allah, and loved to sacrifice in the way of Allah. He had a kind and compassionate personality, and never complained. He lived his life in complete reliance on Allah, and was extremely generous by nature.

Qabeel was the opposite. Apart from being lazy, he had no gratitude towards Allah. He was constantly discontented with whatever Allah had given him and never spared the time to thank Allah for the bounties bestowed on him. There was little, if any, remembrance of Allah in his heart, for he was constantly blaming, complaining and comparing his circumstances to those of others. He looked on life through the eyes of jealousy and envy, blaming everyone – Allah and his parents included – but never himself.

According to some reports from the Companions, the incident was sparked when Qabeel refused to marry the twin sister of Habeel who was designated to him, preferring instead his own twin sister who was younger and more beautiful.

The matter was referred to Adam AS. Being a fair parent, he did not take sides or encourage sibling rivalry by judging in favour of one son, but rather asked Habeel and Qabeel to consign the affair to Allah, where each son was to sacrifice a gift to Allah and let Allah decide the outcome.

In the early days, retribution for sins was swift and obvious. Similarly, when sacrifices were made to Allah, the evidence of whether the sacrifice was accepted was immediately apparent, for a fire would descend from the sky and claim the superior sacrifice.

Due to his generous and God fearing nature, Habeel was keen to offer only the best to Allah. Being a shepherd, he sacrificed the choicest of his lambs. Qabeel, on the other hand, offered a bundle of his most inferior crops. Instead of displaying humbleness and generosity towards Allah, he rationalized that Allah was in no need his offerings, and thus gave seeds and crops of the worst quality. There was no element in sacrifice in Qabeel’s behaviour.

The Acceptance of the Sacrifice

Both offerings being presented, a fire devoured the sacrifice of Habeel, leaving Qabeel’s meagre offerings untouched.

Invariably, Qabeel was angry and jealous that his offering was not accepted by Allah. True to his nature, he was upset by Allah’s decision. Some reports mentioned that he accused Adam AS of supplicating in favour of Habeel for his sacrifice to be accepted.

What was to prevent Qabeel from accepting and being contented with Allah’s decree? What stopped him from seeking Allah for the wisdom behind the events? What was to restrain him from making repentance to Allah for his substandard offerings, or from seeking Allah’s guidance in why his sacrifice was rejected?

It was jealousy and arrogance. Here we can see how Satan’s game repeats itself – Qabeel was discontented, and this discontentment bred envy and jealousy, and from such jealousy, Allah blinded Qabeel and made him arrogant.

Qabeel set out to confront Habeel, whereupon he told his brother: “I will kill you”. Habeel, not intimidated, responded, “Allah accepts only from those who are pious.” (5:27)

Although Habeel was the stronger of the two, instead of retaliating against Qabeel’s threatening behaviour, Habeel continued: “Yet if you stretch out your hand against me to kill me, I shall not stretch out my hand to kill you, for I fear Allah, the Lord of the worlds. (Instead) I would prefer that you bear the burden of my sin and your sin, and so become an inhabitant of the Fire, that is the recompense of the transgressors.” (5:28- 29)

Habeel’s reaction demonstrated his self-restraint, piety and noble character. Qabeel on the other hand, allowed himself to succumb to the whisperings of Iblis instead of seeking Allah’s guidance. Enraged by the reply, Qabeel killed his brother with an iron rod (and in some other accounts, hit him on the head with a rock), thus committing the first ever murder in mankind’s history.

Burying a Mistake

Once the haze of anger cleared, Qabeel realized that he did not know what to do with his brother’s corpse. He was paralysed. Arrogance gave him another disease, which was ignorance, leading him to become a slave to his inner shaitan.

Then Allah sent a crow who scratched the ground to show him to hide the dead body of his brother. He said: “Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother?” Then he became one of those who regretted(5:31). He then buried his brother in the earth – the first burial in mankind.

What eventually happened to Qabeel is not conclusively documented in Islamic tradition. There are a few Israelite accounts on how the remainder of his life was spent, but we shall not be examining it here.

Lesson learnt – Just Parenting and Setting a Precedent

From the reaction of Adam AS, we can learn a fundamental rule of parenthood – justice. Parents are required to treat their children fairly to avoid creating jealousy between the siblings. Unjust treatment of children creates confrontation and conflict within the family structure, and can create serious damage for generations to come.

Consider our roles as parents. The child absorbs every good or bad manner displayed by their parents. Parents are the core role models and set the main environment for their children. If parents are unjust to their children, they are accountable for those affected by such injustice – not just their children, but all the coming generations as long the cycle of mischief and injustice continues. Adam AS was aware of this, which is why he did not risk ruling unjustly in favour of one child, but instead asked them to turn to Allah to solve the dispute.

Despite Adam’s AS fair upbringing, Qabeel chose to depart from the path ordained by Allah. This makes evident that children have their own distinct personalities and individual destinies. The duty of the parent is discharged when they set the best role model and correct upbringing for their children within Allah’s guidelines. Guidance is only from Allah, and while the parents have the obligation of showing their children the right way of life, it is up to Allah to bestow upon such children His guidance.

The magnitude of Qabeel’s crime is illustrated by the following hadith: “No soul is killed unjustly but the first son of Adam bears a part of that sin. Because he was the first to initiate this tradition of killing.” (Bukhari). This hadith does not imply that the murderer is exonerated from his crime. Rather, whenever a murder is committed, Qabeel will also bear the sin of that murder, being the originator of such action.

Let us pause. Do we consider the consequences of our actions, not just in the immediate terms, but also the long term repercussions which can survive our death?

The repeating theme of the tale of Habeel and Qabeel, is that when we live in a journey of faith. We should be content and thank Allah. We should show gratitude constantly. We should not falter in His remembrance.

It is up to us to realize who we are and our contributions to ourselves, our families and our societies – and most of all, who we want to be. If we follow the advice of our beloved Prophet SAW, the choice is clear, we should strive to be the better of Adam’s AS two sons.

From: hadithoftheday.com

Written by Muslim Footsteps


✒️ What is the purpose of this life? Why were we created? What is the reason for our existence?

Sadly these are questions that most people shy away from and instead prefer to do what everyone else is doing; ‘make money and maximise pleasure’.

As muslims, it is of utmost importance we remind ourselves daily the purpose of our lives in order not to stray off the right path.

📒 And I (Allah) created not the jinns and humans except they should worship Me (Alone) (Q51:56)

📒 Who (Allah) has created death & life, that He may test you which of you is best in deed”. (Q67:2).

Our only purpose of been on this earth is to worship God i.e strive with everything we have & through every means to come closer to Him.

And by His infinite mercy, He promised to reward us according to how we worship Him, in the next life.

📒 Allah has promised those who believe and do deeds of righteousness, that for them there is forgiveness and a great reward (i.e. Paradise). And (as for) those who disbelieve and reject our communications, these are the companions of the hell-fire. (Q5:9-10)

As muslims, we should tally our lives with the purpose of our creation. Our lives should be spent seeking to come close to Allah through every means. We shouldn’t do except that which pleases Him, and we are quick to repent if perchance we do the opposite.

In these times, how some muslims spend their lives is indeed very troubling.

Many waste their lives in sins, all in the name of maximising pleasure; watching & listening to that which is displeasing to Allah for endless hours, chasing after women and wealth through all sort of bad means, copying the west in every haram thing they do, following every low evil desire their soul whispers to them…to mention but a few.

📒“Does man think that he will be left suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord on Him]?” (Q75:36)

📒“Or do those who earn evil deeds think that We shall hold them equal with those who believe and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make.” (Q45:21)

How regretful would we be if we end up being asked this question on the day of no pardoning?

📒“Did you think We had created you in play (without any purpose) and that you will not be brought back to Us.?” (Q23:115)

Surely, there is an ardent need for reminding ourselves daily our purpose of life, for it is only by doing that, we would not fall prey to this deceiving world.

And we ask Allah earnestly to keep us firm on the straight path for the rest of our lives, ameen.

📒“And this life of the world is only amusement and play! Verily, the home of the Hereafter, that is the life indeed (i.e. the eternal life that will never end), if they but knew”.(Q29:65)

**Trust In Allah**

No believing person puts his full confidence in Allah, the Almighty by serving Him but Allah will make the heavens and earth responsible for his provision. He will make the rest of humankind work fr his provision and pass it on to him. If the man accepts it, Allah will make giving thanks obligatory for him. If he rejects it, the Independent and Praiseworthy Lord will transfer it to His poorer servants who will take it and be thankful for it.

Anas bin Malik Source: Ibn Abi Al-Dunya, Al-Shukr, 49


*Al-Mumeet- The Destroyer, The Life Taker*

From the root m-w-t which has the following classical Arabic connotations:

to die, pass away, burn out, be lifeless

to be quiet, still, calm

to be inanimate

to be deprived of sensation

to be spiritually dead, lacking spiritual life.

The names Mumît (the life-taker) and Muhyî (the life-giver) are opposites.

The name Mumît is not specifically used as a Beautiful Name in the Qur’ân directly.

However, Say, [O Muhammad], “O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death.” So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided.(Surat Al-‘A`raf 7:158)

The One who created the inanimate world, to which all living forms return.

The One who ordains what shall become lifeless. The One who creates the appearance of death, physically or spiritually.

He Who creates the death of a living creature…

Allah determines a certain lifespan for every living being that He created. Death is certain for living beings. It is Allah who creates life and death. .

However, death does not mean disappearing and going towards nihility; it is access from the ephemeral and transient life to the permanent and endless life.

Therefore, we must prepare for death. Every soul must taste. We must be patient when Allah takes our loved ones away from us.

May Allah only take us only when He is most pleased with us. Only when we are at our best. Ameen.