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10 Ways Of Protection From Shaytan

1. Seeking refuge with Allah from Shaytan. Allah the Highest said, “And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing.” [41:36]

2. Recitation of the two surahs al-Falaq and an-Nas, as they have wondrous effect in seeking refuge with Allah from his evil, weakening Shaytan and protection from him. This is why the Messenger, Sallallahu `Alayhi wa Sallam, said: “No person seeks refuge with anything like the Mu`awwidhatayn (surahs al-Falaq and an-Nas)”. [an-Nasaa?i, 5337]

3. Recitation of Ayat al-Kursi (2:255).

4. Recitation of surah al-Baqarah. The Messenger, Sallallahu `Alayhi wa Sallam, said, “The house in which al-Baqarah is recited is not approached by Shaytan.” [Muslim]

5. The final part of al-Baqarah. The Messenger, Sallallahu `Alayhi wa Sallam, said, “Whoever recites the two last verses of al-Baqarah at night they will suffice him.” [Muslim]

6. Recitation of the beginning of surah Mu’min (Ghafir), until His saying, ‘wa ilayhi-l-maseer’ (to Him is the destination). (i.e. ‘Ha. Meem. The revelation of the Book is from Allah, the Exalted in Might, the Knowing, the forgiver of sin, acceptor of repentance, severe in punishment, owner of abundance. There is no deity except Him; to Him is the destination.’ [40:1-2])

7. Saying “la ilaha ill Allah wahdahu la sharika lah, lahul mulku wa lahul hamdu wa huwa `ala kulli shay’in qadir” (there is nothing worthy of worship except Allah, He has no partner, He is the Dominion and Praise, and He is able to do all things) a hundred times.

8. The most beneficial form of protection from Shaytan: an abundance of remembrance of Allah, the Exalted.

9. Ablution and prayer and they are from among the greatest means of protection, especially at the time of emergence of anger and desire.

10. Abstinence from excess speech, food, and mixing with people.

How Moses Was Saved

We revealed to the mother of Moses: ‘Breast-feed him, and then when you have cause to fear for him, cast him in the river, and have no fear and do not grieve. We shall restore him to you, and shall make him one of Our messengers.’

Pharaoh’s household picked him up; and so (in time) he would become an enemy to them and a source of grief. Pharaoh, Haman, and their hosts were sinners indeed.

Pharaoh’s wife said: ‘A joy to the eye he will be for me and for you. Do not kill him. He may well be of use to us, or we may adopt him as our son.’ They had no inkling (of what was to happen).

By the morning an aching void came over the heart of Moses’ mother, and she would indeed have disclosed his identity had We not strengthened her heart so that she could continue to have faith. (The Story, Al-Qasas: 28: 7-10)

Having set the scene where the events of the story unfold, and given us the purpose for which it is told, the surah proceeds to relate the events beginning at the birth of Moses. The story begins and we are told how God’s hand works directly, not through anyone. Moses was born under the sort of difficult circumstances the surah has described: A newborn baby in great danger. We almost see the knife taken out to cut his throat. His mother is so worried, fearing that the news of his birth might reach the despotic authorities. She is well aware that she would not be able to protect or hide him. How could she prevent him crying and betraying his presence? She knows herself to be helpless and powerless.

At this point God’s hand intervenes, making direct contact with the worried mother, and inspiring her with what to do: “We revealed to the mother of Moses: ‘Breast-feed him, and then when you have cause to fear for him, cast him in the river, and have no fear and do not grieve.'” (Verse 7) What inspiration is this? You, caring mother! Suckle your child, and if you fear for him when he is under your care, with your breast in his mouth and your full attention focused on him, then cast him in the river. But when you do that “have no fear and do not grieve.” He will be in the river under the care of the One who provides all security and dispels all fear. He will be looked after by the hand that makes the fire cool and relaxing and makes the sea a place of shelter and repose. No Pharaoh dares to come near anyone this hand protects.

“We shall restore him to you.” (Verse 7) You need not fear for his life or worry about his being taken away from you. “And shall make him one of Our messengers.” (Verse 7) This is a promise for the future, and God’s promise is certain to come true.

This is the first scene that shows a worried mother, receiving a clear, reassuring revelation that promises a bright future. The revelation removes all fear and worry from her heart, and gives her peace and reassurance. The surah does not mention how she reacted or how she carried out the instructions given to her. The curtains fall here to bring us the next scene as they are raised again.

“Pharaoh’s household picked him up.” (Verse 8) Is this the security promised her? Does it augur the fulfillment of the happy news she has been given? How, when she feared for her son none other than Pharaoh and his household? Nothing could have worried her more than her child falling in their hands. Here we see the challenge thrown openly, in full view of all. It is a challenge to Pharaoh, Haman, and their hosts. They were chasing every newborn in Moses’ community because of their fear for their positions. They had their spies everywhere so that no newly born boy could escape their watchful eyes. Now God’s hand puts into their hand such a child with no effort on their part. It is indeed the child who will bring their total downfall. He is now under their care and he is helpless, unable to fend for himself. Indeed, he cannot cry for help, should he be in danger. This very child is brought into Pharaoh’s palace, with no need to send his spies to bring news of newborn babies among the Israelites.

The purpose of bringing the child to them is also clearly stated: “So (in time) he would become an enemy to them and a source of grief.” (Verse 8) He will certainly be an open foe, challenging them, and will bring them grief and sorrow. “Pharaoh, Haman and their hosts were sinners indeed.” (Verse 8)

But how will this come about when the child is so helpless? The surah tells us straightaway: “Pharaoh’s wife said: ‘A joy to the eye he will be for me and for you. Do not kill him. He may well be of use to us, or we may adopt him as our son.’ They had no inkling (of what was to happen).” (Verse 9) God’s hand does not only bring the child into Pharaoh’s fortified palace in an open challenge but takes him right into his wife’s heart, thus providing him with protection through love. It thus gives him a thin, transparent cover of love overflowing from a woman’s heart. Thus, he needs no weapons, authority or money for his protection. Such love defies Pharaoh and his despotism and fear for his kingdom. Pharaoh is too small and humble in God’s measure: The child needs no more than this thin cover to enjoy complete protection from him.

“A joy to the eye he will be for me and for you.” (Verse 9) This is how she describes the child brought to them so as to become their enemy and bring them all, except for the woman herself, much grief. “Do not kill him,” when he will bring about Pharaoh’s end. “He may well be of use to us, or we may adopt him as our son,” when it will be through him that their fate will be sealed. “They had no inkling (of what was to happen).” (Verse 9) What an irony!

Thus ends the second scene and the curtains fall temporarily here.
But what about his mother who must be justifiably apprehensive? “By the morning an aching void came over the heart of Moses’ mother, and she would indeed have disclosed his identity had We not strengthened her heart so that she could continue to have faith.” (Verse 10) She did as she was told and threw her child in the river. But where is he now? Where has the river taken him? She might have indeed asked herself how could she do what no other mother had ever done? How could she hope that he would have security in the midst of all this danger?

The surah depicts a telling picture of the poor mother’s heart. It is “a void”, unable to think or act. “She would indeed have disclosed his identity,” betraying her own secret. We can imagine her driven to cry out that she had lost her child, or even saying that she threw the child in the river in response to some strange voice telling her to do that. “Had We not strengthened her heart,” giving her added strength to deal with her very difficult situation. “So that she could continue to have faith.” (Verse 10) She needed to have faith in God’s promise, to be patient in the adversity she was facing and to continue to follow His guidance.

This Impact On Our Lives

Islam consists of five basic pillars which is obligatory for every Muslim to follow. The Prophet said: Islam is based on five things declaring there is no god but Allah and that Muhammad (peace be upon him) is the Messenger of Allah, the establishment of Salah, the payment of Zakah, the Haj and sawm in the month of Ramadan. (Bukhari)

The five pillars as mentioned in the Hadith are; Shahadah (declaration of Faith), Salah (Five compulsory daily prayers, Zakah (welfare contribution), Haj (pilgrimage to Makkah), Sawm (fasting during Ramadan).

A Muslim declares his faith by reciting La ilaha il-Allah Muhammad Ar-RasulAllah.

These Arabic words mean, There is no god but Allah, Muhammad is the Messenger of Allah. This is the Shahadah, after pronouncing it the person enters the fold of Islam and submits himself to the other beliefs and practices of Islam.

After pronouncing this Kalima Tayebba we submit ourselves to the Almighty Lord without question which brings us so much peace and tranquility, because we feel that we are dependent on a higher entity who cares and looks after our affairs. A big load is lifted off our shoulders when we know that we have a higher entity to depend upon. In times of trouble, we invoke upon Him and we feel less anxious than ordinary humans who have no one to depend upon. We feel peace and tranquility that is not found in ordinary humans and we leave our affairs on Allah since He is the best source of help. In times of joy, we thank Him for the bounties He has showered upon us for which He increases. When we know the truth, we start feeling an unseen presence always with us, ready to guide, comfort, and help us. We know that we belong to Allah and He is our Master. And we should obey and please Him and must practice the other four pillars of Islam, Salah, Zakah, Sawm, and Haj.

Salah is the second pillar of Islam. It refers to the five compulsory daily prayers. Salah is offered five times a day individually or in the congregation. It helps to organize and discipline our lives. We have to be aware, alert, and ready at the time it is offered and schedule ourselves accordingly which helps us to be organized in our day-to-day living. It makes us more conscious of our time and we tend not to lax our time but complete our work and keep ourselves free at the time of offering salah which disciplines us. We offer salah to remember Allah. It brings us closer to Him. The Quran says, Establish salah to remember Me. Salah is the practical proof of our faith in Allah and Islam. It has fixed timings. Allah says in the Quran Salah at fixed times has been enjoined on the believers. (4:103) Fajr (from dawn until just before sunrise) Zuhr (after mid-day until the afternoon) Asr (from late afternoon until just before sunset) Maghrib (after sunset until daylight ends) Isha (after night until midnight ends or dawn)

Salah protects us from many evils; we learn to keep ourselves pure and clean to be ready for salah because for offering salah we must be clean and pure. The Quran says Surely Allah loves those who turn to Him and those who care for cleanliness. The cleanliness of the body and clothes is called Taharah or purification. It is important to remove all traces of urine or excrement from the clothes worn for salah. We have to fully wash the whole body with pure water or we can have a part wash. The full wash is called ghusl and part wash is wudu.

When we feel tired or lax if we perform wudu we freshen up and feel more alert and energetic.

While performing salah our concentrative and meditative powers increase. Performing salah submits us completely to Allah. We bow down before Him in ruku and sujood and come to know of our place in this vast universe. We feel humbled by submitting to Allah and do not feel arrogant like the shaytan. We feel a spiritual uplift in performing salah which is not found when we are engaged in our worldly affairs. Salah refines us. All the Prophets and their Ummah were commanded by Allah to offer salah. It is the last relic of a lost civilization.

Salatul Juma ah: (Friday Prayer) is offered in the congregation. It is obligatory for all adult male Muslims. It is offered at Zuhar time on Friday. It is not obligatory for women, however, they can join if it does not upset their household duties. Friday prayer is an occasion for the assembly of all Muslims in an area. It gives them an opportunity to meet, discuss, and solve their community problems. It develops unity and co-operation.

Zakah (welfare contribution) is the third pillar of Islam. The Arabic word zakah means to purify or cleanse. Zakah is paid once a year on savings at the rate of two and a half percent. This rate applies to cash, bank savings, and gold and silver jewelry. The rate for cattle and agricultural produce is different. Zakah helps us to protect us from greed and selfishness. Zakah has to be given to the poor, the needy, payment of salaries to its collectors, to free prisoners and debtors, to the wayfarer, and to win hearts for the cause of Allah. Most economists believe that zakah is the only solution to improving the economy of the world and erasing poverty. Zakah when given properly and with good intention multiplies our wealth and property and we seldom experience loss in our wealth and property. The needy kith and kin have their first right over it. The Prophet said, if you want long life and wealth you should be kind to your relatives. Moreover, spending on needy kith and kin improves our health too. We are enjoined by Allah to give charity to help the poor and needy, this voluntary charity is called sadqa. All our fard or obligatory ibadah should be to obvious to the eyes of the world, whereas nawafil or voluntary acts of Ibadah should be best performed hidden from the eyes of the world to get greater benefits from Allah. It is better to give hidden sadqa every day just for Allah to solve many of our problems of this life and the Hereafter.

Sawm: (fasting) is the fourth pillar of Islam. AII adult Muslims fast from dawn to sunset daily in Ramadan. They have to abstain from eating, drinking, smoking, and conjugal relations during the hours of fasting. Travelers and sick can make up later on.

Sawm develops taqwa, self-control, self-restraint, and helps us to overcome selfishness, greed, laziness and other faults. We feel closer to Allah during Ramadan fasting and praying at night, Taraweeh. We experience hunger and thirst during fasting and we realize the feelings of the poor and hungry people.

During fasting a Muslim has to avoid all kinds of sins like lieing, breaking promises, or doing any other deceitful act. Hunger should also be controlled. Fasting disciplines us and we learn patience and self-control, it improves our health and our obesity is also restrained.

Haj: Haj is the fifth pillar of Islam. It is a visit to the Holy Ka aba, the house of Allah.in Makkah, once in a lifetime by those Muslims who can afford it. It is performed from 8th to 13th Dhul Hijjah.

Ka’aba is the (House of Allah), a cube-like one-story building that was built by Adam (peace be upon him) and later rebuilt by Prophet Ibrahim and his son Ismail (peace be upon them both). It is the first house ever built for the sole purpose of worship of Allah. Allah has blessed the Holy Ka’aba.

Muslims who are able and fit come here from all corners of the world. During Haj, Islamic brotherhood can be seen and experienced by the pilgrims. Barriers of language, country, color, and race disappear and the supremacy of faith is evident. Everyone has the same status in the House of Allah i.e. his servant. During Haj we have to perform these important rituals.
1. Putting on Ihram.
2. Going round the Holy Ka aba seven times.
3. A fast walk between As-Safa and Al-Marwah near the Ka’aba.
4. Throwing pebbles at three fixed places at Mina.
5. Shaving or trimming hair.
6. Sacrifice of an animal (sheep, goat, cow, or camel).

At the time of Haj while approaching Makkah, a pilgrim must put on his Ihram before reaching a point called miqat. The Ihram for men consists of two unsewn white cloth, for a woman, lhram is her ordinary dress but she should be well covered except for her face and hands. This reminds man of his place before Allah. He is a humble servant of his Creator, and it reminds him of death when he will wrap in white sheets without his expensive or favorite clothes.

In the state of Ihram the pilgrim has to abstain from using perfume, killing or harming animals even insects, breaking or uprooting plants, hunting, marrying or taking part in a wedding, doing anything dishonest or arrogant, carrying arms, cover the head for males and cover the face for females, wearing shoes, covering ankles, cutting hair, clipping nails, having conjugal relations.

All these restrictions make a pilgrim think of Allah and his eventual abode the Hereafter. Haj teaches us all the lessons of salah, zakah, and sawm. We do all this for Allah and it teaches us self-control and patience.
And from all these five pillars of Islam, we learn that we belong to Allah, and we will return to Him and we must do His as He commands.

Knowledge: Allah’s Greatest Gift

Brothers in Islam! We all as Muslims sincerely believe that Islam is the greatest blessing that Allah has given us in this world. We find our hearts filled with gratitude to Him for including us in the Ummah of the Prophet Muhammad, blessings and peace be on him, and bestowing upon us this unique blessing. Allah Himself describes Islam as His most invaluable gift to His servants: “Today I have perfected your Din way of life for you, and I have completed My blessing upon you, and I have willed that Islam be the Way for you” (al-Ma’idah 5:3).

To be truly grateful for this greatest favor, you must therefore render to Allah His due. If you do not do so, you are undoubtedly an ungrateful person. And what ingratitude can be worse than to forget what you owe to your God.
How can we, you may ask, render these dues?

Since Allah has been gracious enough to include you in the Ummah of the Prophet Muhammed, blessings and peace be on him, the best way of showing gratitude-and there is no other way is to become totally committed followers of the Prophet. And, since He has made you a part of the Muslim Ummah, to become true Muslims. If you do not, the punishment for your ingratitude will be as great as the original gift was. May Allah save us all from this great punishment! Amin.

You will now ask: How can we become Muslims in the true sense of the word? This question I shall answer in considerable detail in my forthcoming addresses; but today I want to look at a point of fundamental importance, without which we cannot hope to discover true faith. This, you must understand, is the first essential step on your road to becoming a true Muslim.

Is Islam a Birthright?
But, first, think for a while: What does the word ‘Muslim’, which we all use so often, really mean? Can a person a Muslim simply because he is the son or grandson of a Muslim? Is a Muslim born a Muslim just as a Hindu Brahman’s son is a Brahman, or an Englishman’s son is born an Englishman, or a white man’s son is born a white man, or a Negro’s son is born a Negro? Are ‘Muslims’ a race, a nationality, or a caste? Do Muslims belong to the Muslim Ummah as Aryans belong to the Aryan race? And, just as a Japanese is a Japanese because he is born in Japan, is a Muslim similarly a Muslim by being born in a Muslim country?

Your answer to these questions will surely be: No. A Muslim does not become truly a Muslim simply because he is born a Muslim. A Muslim is not a Muslim because he belongs to any particular race; he is a Muslim because he follows Islam. If he renounces Islam, he ceases to be a Muslim. Any person, whether a Brahman or a Rajput, an Englishman or a Japanese, a white or a black, will, on accepting Islam, become a full member of the Muslim community; while a person born in a Muslim home may be expelled from the Muslim community if he gives up following Islam, even though he may be a descendant of the prophet, an Arab or Pathan.

Such will surely be your answer to my question. This establishes that the greatest gift of Allah which you enjoy-that of being a Muslim-is not something automatically inherited from your parents, which remains yours for life by right irrespective of your attitudes and behavior. It is a gift that you must continually strive to deserve if you want to retain it; if you are indifferent to it, it may be taken away from you, God forbid.

No Mere Verbal Profession
You agree that we become Muslims only by accepting Islam. But what does acceptance of Islam mean? Does it mean that whoever makes a verbal profession-? I am a Muslim? or ‘I have accepted Islam?-becomes a true Muslim? Or does it mean that, just as a Brahman worshipper may recite a few words of Sanskrit without understanding them, a man who utters some Arabic phrases without knowing their meaning becomes a Muslim? What reply will you give to this question? You cannot but answer that accepting Islam means that Muslims should consciously and deliberately accept what has been taught by the Prophet Muhammad, blessings and peace be on him, and act accordingly. People who do not so behave are not Muslims in the true sense.

No Islam Without Knowledge
Islam, therefore, consists, firstly, of knowledge and, secondly, of putting that knowledge into practice. A man can be white and have no knowledge; because he is born white he will remain so. Similarly, an Englishman will remain an Englishman though he may have no knowledge because he has been born an Englishman. But no man becomes truly a Muslim without knowing the meaning of Islam, because he becomes a Muslim not through birth but through knowledge. Unless you come to know the basic and necessary teachings of the Prophet Muhammad, blessings and peace be on him, how can you believe in him, have faith in him, and how can you act according to what he taught? And if you do not have faith in him knowingly and consciously, as fully as you can, how can you become true Muslims?

Clearly it is impossible to become a Muslim and remain a Muslim in a state of ignorance. Being born in Muslim homes, bearing Muslim names, dressing like Muslims, and calling yourselves Muslims is not enough to make you Muslims; true Muslims know what Islam stands for and believe in it with full consciousness.

The real difference between a Kafir (who does not accept God’s guidance and is ungrateful to Him) and a Muslim is not that of a name, that one is called Smith or Ram Lal and the other Abdullah. No one is a Kafir or a Muslim simply because of his name. Nor does the real difference lie in the fact that one wears a necktie and the other a turban. The real difference is that of knowledge. A Kafir does not understand God’s relationship to him and his relationship to God. As he does not know the will of God he cannot know the right path to follow in his life. If a Muslim, too, grows up ignorant of God’s will, what ground can there be to continue calling him a Muslim rather than a Kafir?

Dangers of Ignorance
Listen carefully, brothers, to the point I am making. It is essential to understand that to remain in possession of, or to be deprived of, the greatest gift of Allah-for which you are so overwhelmed with gratitude-depends primarily on knowledge. Without knowledge, you cannot truly receive His gift of Islam. If your knowledge is so little that you receive only a small portion of it, then you will constantly run the risk of losing even that part of the magnificent gift which you have received unless you remain vigilant in your fight against ignorance.

A person who is totally unaware of the difference between Islam and Kufr (rejection of God’s guidance and ingratitude) and the incongruity between Islam and Shirk (taking gods besides God) is like someone walking along a track in complete darkness. Most likely his steps will wander aside or on to another path without him being aware of what is happening. Maybe he will be deceived by the sweet words of the Devil, You have lost your way in the darkness Come, let me lead you to your destination. The poor traveler, not being able to see with his own eyes which is the right path, will grasp the Devil’s hand and be led astray. He faces these dangers because he himself does not possess any light and is, therefore, unable to observe the road signs. If he had light, he would neither lose his way nor be led astray.

This example shows that your greatest danger lies in your ignorance of Islamic teachings and in your unawareness of what the Quran teaches and what guidance has been given by the Prophet, blessings, and peace be on him. But if you are blessed with the light of knowledge you will be able to see plainly the clear path of Islam at every step of your lives. You will also be able to identify and avoid the false paths of Kufr, Shirk, and immorality which may cross it. And, whenever a false guide meets you on the way, a few words with him will quickly establish that he is not a guide who should be followed

Humbleness of Umar Bin Al-Khattab (may Allah be pleased with him)

AS was his custom, Umar Bin Khattab (may Allah be pleased with him), the Leader of the Believers, once went out at night to look after the needs of the people and to make sure that everyone was safe. As he passed by an open area in Madina, he heard the moans of a woman coming out from a small and shabby house, at the door of which was a man seated.

Umar greeted him and asked him how he was. The man said that he was from the desert and had come seeking to reap some generosity from the Leader of the Believers.

Umar asked him about the woman and the moaning noises, and the man, not knowing that he was speaking to the Leader of the Believers, said, “Go away, may Allah have mercy on you, and do not ask about what does not concern you.”

However, Umar persisted in asking the same question, offering to help if he could. And so the man informed him, “Indeed she is my wife, who is about to give birth, yet there is no one here to help her.” Umar left the man, returned to his house in a hurry, entered, and said to his wife, Umm Kulthum (may Allah be pleased with her), “Will you take reward that Allah has brought to you?” She said, “And what is that goodness and reward, O Umar?”

As soon as he informed her, she stood and took all that she needed to help the woman deliver her baby and all that the newborn would need as well. Meanwhile, the Leader of the Believers took a pot and with it some (food) and grains.

He and his wife hurried off together until they reached the shabby house. While Umm Kulthum went in to help the pregnant woman, Umar remained outside with the husband and cooked the food he brought with him.

From inside the house, Umm Kulthum called out, “O Leader of the Believers, give glad tidings to your companion that Allah has provided him with a young boy.”

The man was amazed to hear that it was the Leader of the Believers who were seated with him cooking the food; and the man’s wife inside was shocked to learn that it was the wife of the Caliph who came to meet her and help her in her shabby house.