12.8K subscribers
33,505 views·
(Note: at 1:55 it should say "You have NOT made the intention.") Some additional benefits mentioned by Ustadh Abdullah Abu Ibrahim (one of the Salafi students of knowledge in France) about wiswas & its cure: "Washing the bodypart in wudu more than 3 times is transgression as mentioned in the well-known hadeeth. So the one who for example washed his arms 3 times, then shaytan comes to him and whispers "you did not properly wash your arm," so he adds a fourth washing thinking that he's doing something good. In reality he did bad and he commited oppression, he has transgressed. So he has not perfected his wudu in that case, meaning he doesnt get the reward of the one who perfects his wudu, due to his opposition to the Sunnah of the Messenger. Abdullah ibn Mughaffal said: I heard the Prophet ﷺ saying: "There will certainly be people from this Ummah who go beyond the boundaries in purification and in their supplication." Allaah says [what means]: "Verily, Allaah does not love the transgressors." And this is without a doubt from the greatest transgressions, the fact that you're opposing the Messenger of Allaah. The wudu of the Prophet was described to us (in the ahadith), his wudu had no excessive usage of water and washing the bodypart was done max 3 times. So when you add one or more washings to that, what are you looking for exactly by doing that? Whose pleasure are you seeking? The pleasure of Allaah? If its the pleasure of Allaah you're looking for, then you must know that you cannot obtain it by opposing the Sunnah of His Messenger. In reality, the person who does is submitting to the suggestions of Shaytaan and he accepts his (shaytaans) advice, and thus he washes more than three 3 in wudu. Here a question poses itself: when can we say there is "doubt"? The scholars mentioned that whenever we doubt.. For example: if i'm not sure whether i washed two or three times (and my intent is to wash three times), then I rely upon that which is certain: that I washed [atleast] two times. Certainty is the lower number. We should know that this principle is a basic principle that applies to the person who is not afflicted with these whispers. Meaning, if this doubt only happens like one time... For example: today for maghreb you did wudoo and this doubt came to you whether you washed two or three times, then no problem: go back to certainty which is that you washed two times, and add another washing to it. Even if you had washed four times in this case, then you will be excused because you had doubt. BUT if this doubt comes back when you do wudu for ishaa prayer, and for fajr it comes back, and for duhr it comes back.. Then in this case you do not pay attention to these doubts because your wudu is valid alhamdulillaah. And you will see that when you stop paying attention to this [waswaas], and that you do not act upon it, then shaytaan will leave you eventually and give up with these whispers. So the rule of relying upon certainty i.e. upon the lower number (in case of doubt), it is for the person who might have doubts now and then. But the one who gets doubts every time he does wudu, multiple times in a day, then this person does not pay attention to these doubts. Same applies for the prayer: if you doubt how many rak'ahs you prayed, then the principle is that you build upon the lower number. But this is only for the person who only gets these doubts now and then. But if it happens with every prayer that you doubt the number of rak'ahs, then in this case you do not pay attention to the doubts. And you will see that you will be protected from these whispers, in shaa Allah. Likewise from the things which people get waswas in, is regarding wudu being broken or not, did something come out from him or not (which breaks wudu)? In the hadith it says that when one of you is in the masjid and feels wind, then let him not leave until he hears a noise or smells something. What does this hadith indicate? That you do not have the right to act u
1.9K views ·
Next in series
