Minor shirk

 

I have a colleague at work, and whilst I was talking to him he told us that he has an amulet that he got from some people who say that they are Shaykhs who treat people in the neighbourhood. He says that written inside it is Aayat al-Kursiy and he put it in a piece of leather and tied it and hung it on his chest. We had a discussion, myself, him and some of our colleagues. We advised him to burn the paper or take it to a trustworthy person to undo it and neutralize it, but he refused on the grounds that they are Shaykhs and that no one is allowed to see what is inside this thing, and it is beneficial. My reaction was to try to make him fear Allaah and I did not realize what I was saying; I said: “If you die with this thing on you, you will go to Hell.” To be honest, I regretted it after I said it, and I am afraid that Allaah may cancel out my good deeds, like the man who said to a sinner, “Allaah will not forgive you,” but Allaah said: “Who is the one who swore by Me that I will not forgive So and so? I have forgiven So and so and I have cancelled out your good deeds”. Now I am worried about this matter and I hope that you can advise me and tell me what I should do. May Allaah reward you with good.

Praise be to Allaah.

Firstly: 

It is not permissible to wear amulets even if they are from
the Holy Qur’aan, because of the general meaning of the words of the Prophet
(peace and blessings of Allaah be upon him): “Whoever wears an amulet,
may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah
not give him peace.”  Narrated by Ahmad (17440); classed as hasan by Shu’ayb
al-Arna’oot in Tahqeeq al-Musnad. 

And he (peace and blessings of Allaah be upon him) said:
“Whoever wears an amulet has committed shirk.” This hadeeth was classed as
saheeh by al-Albaani in Saheeh al-Jaami’. 

If amulets contain Qur’aan, then there is a difference of
scholarly opinion concerning them. The more correct view is that they are
not allowed, because of the general meaning of the evidence, and so as to
ward off the means (that may lead to shirk). And that is also because of the
disrespect to which they are exposed in most cases, because the wearer
sleeps wearing the amulet, and enters the toilet wearing it, and so on. 

It says in Fataawa al-Lajnah al-Daa’imah (1/212): The
scholars are unanimously agreed that it is haraam to wear amulets if they
contain something other than Qur’aan, but they differed concerning those
that contain Qur’aan. Some of them allowed wearing them and some of them did
not allow that. The view that it is not allowed is more correct, because of
the general meaning of the ahaadeeth and so as to ward off the means (that
may lead to shirk). End quote. 

This has been discussed in detail in the answer to question
no. 10543. 

All of this applies if we accept that the amulet asked about
here does not contain anything other than Aayat al-Kursiy or other words of
Allaah. But it may also include witchcraft and kufr. It is strange that that
practitioners of witchcraft put the words of Allaah with their kufr and
falsehood, so as to conceal their evil and deceive the people. 

It seems from your colleague’s concern that no one should
look inside the amulet and his refusal when you asked him for the amulet so
that you could see what was inside it, that your colleague is either
ignorant of what is really inside the amulet or he knows that what is inside
is not only the words of Allaah. 

Based on that, you have to advise this colleague of yours and
warn him against wearing anything the contents of which he does not know,
and wearing amulets altogether. 

His saying that no one is allowed to see what is inside it is
not correct, rather this is one of the lies of the practitioners of
witchcraft and charlatans, and is a way in which they scare the people so
that they will not see what is inside the amulets of the names of devils or
writing that has no meaning. 

Secondly: 

As for your saying “By Allaah, if you die with this thing on
you, you will go to Hell”, if what you meant is that the one who does that
deserves to go to Hell, based on what you have heard about the Prophet
(peace and blessings of Allaah be upon him) forbidding that, and his warning
of Hell to the one who did that, whilst also knowing that we cannot know
whether any specific person will go to Paradise or Hell, except those who
are mentioned in the Wahy (Revelation), and that believers in Tawheed who
commit sin are subject to the will of Allaah, and if He wills He will punish
them and if He wills He will forgive them – if that is what you meant, then
there is no sin on you in sha Allaah. 

Similarly, if your intention was to warn him of the
punishment of those who take such matters lightly and persist in doing them,
there is no sin on you for that, in sha Allaah. 

In Musnad al-Imam Ahmad (19498) it is narrated that
al-Hasan said: ‘Imraan ibn Husayn told me that the Prophet (peace and
blessings of Allaah be upon him) saw a ring, I think he said of brass, on a
man’s upper arm. He said: “Woe to you, what is this?” He said: It is for
pain in the shoulder and hand. He said: “It will only increase you in
weakness. Take it off, for if you die with it on you, you will never
succeed.” [Classed as da’eef by al-Albaani in al-Da’eefah
(1029)]. 

In Sunan Abi Dawood (4669) it is narrated that Ibn
al-Daylami said: I went to Ubayy ibn Ka’b and said to him: I am rather
confused about al-qadar (the divine decree); tell me of something by means
of which Allaah may take away that which is in my heart. He said: If Allaah
punished the inhabitants of His heavens and the inhabitants of His earth, He
would punish them and would not be unjust towards them. If He were to bestow
mercy on them, His mercy would be better for them than their good deeds. If
you were to spend the equivalent of Uhud in gold for the sake of Allaah,
Allaah would not accept it from you unless you believed in al-qadar and knew
that whatever befalls you could not have missed you and whatever missed you
could not have befallen you. If you die believing something other than this,
you will go to Hell. He said: Then I went to ‘Abd-Allaah ibn Mas’ood and he
said something similar. Then I went to Hudhayfah ibn al-Yamaan and he said
something similar. Then I went to Zayd ibn Thaabit and he narrated something
similar to me from the Prophet (peace and blessings of Allaah be upon
him). 

Classed as saheeh by al-Albaani in Saheeh al-Jaami’
(5344). 

Al-Qaari said concerning the words “you will go to Hell”:
this is a warning and a threat! End quote from Tuhfat al-Ahwadhi. 

But if what you meant was that this specific person is one of
the people of Hell because of this action of his, this is a mistake on your
part. We cannot testify that any specific person will be in Paradise or in
Hell, unless there is a text that testifies to that. 

Note: Wearing an amulet may be minor shirk or it may be major
shirk, depending on the situation of the one who uses it. If he believes
that it can bring benefit and cause harm in and of itself, then this is
major shirk. If he believes that it is a means, then this is minor shirk,
because he is regarding something that is not a means as a means. If a
person dies in a state of minor shirk without having repented, is he subject
to the will of Allaah, or will he not be forgiven, as in the case of major
shirk? There are two scholarly points of view: 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was
asked: Do the words of Allaah, “Verily, Allaah
forgives not that partners should be set up with Him (in worship)” [al-Nisa’
4:48] include minor shirk? 

He replied: The scholars differed concerning that. Some of
them said that it includes all kinds of shirk, even minor shirk such as
swearing by something other than Allaah; Allaah will not forgive him. But
with regard to major sins, such as drinking alcohol and zina, they are
subject to the will of Allaah; if Allaah wills He will forgive them and if
He wills He will punish them. 

Shaykh al-Islam [Ibn Taymiyah] said different things. On one
occasion he said: Allaah does not forgive shirk even if it is minor. And on
another occasion he said: That which Allaah does not forgive is major
shirk. 

Whatever the case, we must beware of shirk altogether,
because the general meaning may include minor shirk too, because He says “Verily,
Allaah forgives not that partners should be set up with Him” meaning any
partner, therefore it suggests any kind of shirk. End quote from Majmoo’
Fataawa al-Shaykh Ibn ‘Uthaymeen (2/203). 

As for what you have to do, you have to repent to Allaah from
your taking such wording lightly, and not do that again in the future.  

And Allaah knows best.

Does committing a sin openly put a person beyond the pale of Islam?

 

Is it kufr to commit a sin openly and discuss about sinful activities such as movies, songs etc? Does this rule apply to both major as well as minor sins? Please pay attention to this question, as a number of our brothers and sisters who have newly inclined towards Islam are facing this problem.

Praise be to Allaah.
 

 

One of the things concerning which there can
be no doubt is the fact that committing acts of disobedience and major sins openly is sin upon sin which may lead a person to kufr at the time of
committing that sin openly, because he takes the prohibition on that lightly and is proud of what he is doing. There is no difference between
major and minor sins with regard to this ruling.  

It was narrated that Abu Hurayrah said: I
heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “All of my ummah may be forgiven except those who commit sin
openly. It is a kind of committing sin openly if a man does something at night, then morning comes and Allaah has concealed his sin, but he says,
‘O So and so, I did such and such last night,’ when his Lord has concealed him (his action) all night but in the morning he reveals that which
Allaah had concealed for him.” 

Narrated by al-Bukhaari, 5721; Muslim, 2990 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy
on him) said:  

… There is a third type of immoral,
prmiscuous evildoer, who speaks of zina with pride (Allaah forbid), and speaks of how he traveled to such and such a land, and committed immoral
actions and adultery with a number of women, and so on, and he boasts about that. 

This person should be asked to repent; if he
repents all well and good, otherwise he should be executed, because if a person boasts about committing zina, this implies that he regards zina as
being permissible (Allaah forbid), and whoever regards zina as permissible is a kaafir. 

Sharh Riyaadh al-Saaliheen,
1/116 

Undoubtedly there are varying degrees of
disobedience, and the level of sin varies according to the person’s state of mind whilst committing the sin and afterwards. The one who conceals
his sin is not like one who commits sin openly. The one who regrets it afterwards is not like one who boasts about it. 

Ibn al-Qayyim said: 

In conclusion, evil actions vary according to
their consequences. Those who have boyfriends or girlfriends commit a less serious sin than those who commit immoral actions with anyone; the one
who commits sin in secret is doing something less serious than one who commits sin openly and broadcasts it. The one who keeps quiet about it
commits a less serious sin than one who tells people about it. Such a one is far removed from the forgiveness of Allaah, as the Prophet
(peace and blessings of Allaah be upon him) said: “All of my ummah may be forgiven except those who commit sin openly…” 

Ighaathat al-Lahfaan,
2/147 

The basic principle is
that the Muslim should follow his sin with repentance and seeking forgiveness; he should regret what he has done and resolve never to go back to
it. He should not follow it with boasting and speaking openly about it. 

Ahmad (8792) and al-Tirmidhi (3334) narrated
that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the
believer commits a sin, a black spot appears on his heart. If he repents, gives it up and seeks forgiveness, his heart is cleansed, but if he does
more then (that spot) increases until it covers his heart. That is the raan (covering of sin) which Allaah mentioned in the Qur’aan: 

“Nay! But on their hearts is the Raan
(covering of sins and evil deeds) which they used to earn”

[al-Mutaffifeen 83:14] 

Classed as hasan by al-Albaani in Saheeh
al-Tirmidhi, 2654 

There remains one
issue that was mentioned in the question, which is the committing of sin openly by those who are new in Islam. Those people are still unaware of
the rulings of Islam, so they are excused if they do not know the shar’i rulings, but they should be taught. So strive to teach them, and show
them this answer. 

May Allaah help us to do that which He loves
and which pleases Him. 

And Allaah knows best.

Referring for judgement to courts of man-made law in cases of necessity

 

Is referring for judgement to man-made laws or working in that field haraam?.

Praise be to Allaah.

Referring for judgement to courts of man-made law which is
contrary to sharee’ah is not permissible; the same applies to working in
them and applying those laws among people, because Allaah says
(interpretation of the meaning): 

“And so judge (you O Muhammad
صلى الله عليه وسلم) among them by what Allaah has revealed and follow
not their vain desires, but beware of them lest they turn you (O Muhammad
صلى الله عليه وسلم) far away from some
of that which Allaah has sent down to you. And if they turn away, then know
that Allaah’s Will is to punish them for some sins of theirs. And truly,
most of men are Faasiqoon (rebellious and disobedient to Allaah).

50. Do they then seek the judgement of (the days of)
Ignorance? And who is better in judgement than Allaah for a people who have
firm Faith”

[al-Maa’idah 5:49-50] 

“O you who believe! Obey Allaah and obey the Messenger
(Muhammad صلى الله عليه وسلم), and those
of you (Muslims) who are in authority. (And) if you differ in anything
amongst yourselves, refer it to Allaah and His Messenger (صلى
الله عليه وسلم), if you believe in Allaah and in the Last Day. That
is better and more suitable for final determination.

60. Have you not seen those (hypocrites) who claim that
they believe in that which has been sent down to you, and that which was
sent down before you, and they wish to go for judgement (in their disputes)
to the Taaghoot (false judges) while they have been ordered to reject them.
But Shaytaan (Satan) wishes to lead them far astray.

61. And when it is said to them: “Come to what Allaah has
sent down and to the Messenger (Muhammad صلى
الله عليه وسلم),” you (Muhammad صلى الله
عليه وسلم) see the hypocrites turn away from you (Muhammad
صلى الله عليه وسلم) with aversion”

[al-Nisa’ 4: 59 -61] 

“But no, by your Lord, they can have no Faith, until they
make you (O Muhammad صلى الله عليه وسلم)
judge in all disputes between them, and find in themselves no resistance
against your decisions, and accept (them) with full submission”

[al-Nisa’ 4:65] 

And there are other verses which enjoin referring for
judgement to that which Allaah has revealed and forbid referring for
judgement to anything that goes against it. 

But if a person is forced to refer for judgement to man-made
laws, in order to ward off wrongdoing or get back his rights, it is
permissible for him to do that subject to certain conditions: 

1.    
That he cannot get his rights
except by this way.

2.    
That he should do it
reluctantly and hate this way of referring for judgement.

3.    
That he should not take more
than his due, even if the law gives it to him. 

The scholars of the Standing Committee for Issuing Fatwas
were asked: What is the ruling on referring for judgement to American law in
a dispute between Muslims, with regard to cases of divorce, commerce and
other matters? 

They replied: It is not permissible for a Muslim to refer for
judgement to man-made laws except in cases of necessity if there are no
sharee’ah courts. If he is awarded something that is not his right, it is
not permissible for him to take it. End quote. 

Fataawa al-Lajnah al-Daa’imah,
23/502 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was
asked: What is the ruling on the work of a Muslim who studies man-made law,
then opens a law office and represents cases in civil courts on behalf of
companies? What is the ruling on the money that he accumulates? 

He replied: Putting man-made laws that are contrary to
sharee’ah in the place of sharee’ah is kufr, because it is removing
sharee’ah and putting taghoot (falsehood) in its place, and this is included
in the verse in which Allaah says (interpretation of the meaning): “And
whosoever does not judge by what Allaah has revealed, such are the Kaafiroon
(i.e. disbelievers — of a lesser degree as they do not act on Allaah’s Laws”
[al-Maa’idah 5:44].  

With regard to a person learning man-made law, if he is
learning it in order to ward off falsehood with truth, there is nothing
wrong with that. But if he is learning it in order to follow what is
contains of laws contrary to sharee’ah, this is haraam. Concerning that we
say: even with regard to the lawyer in a country that is governed by
sharee’ah, we say that if the lawyer wants to bring people's rights to them,
there is nothing wrong with practising this profession, but if he wants to
prove the other party wrong, whether it is true or false, this is haraam.
End quote from Liqa’ al-Baab al-Maftooh, 33/6. 

And Allaah knows best.

Ruling on Arab nationalism and undermining the position of the Prophet (peace and blessings of Allaah be upon him)

 

What is your opinion of one who is asked, “Which is better in your view, your Prophet (peace and blessings of Allaah be upon him) or your language?” and he answers. “My language”? Is he an apostate if he says that, whether in jest or out of ignorance?.

Praise be to Allaah.

Firstly: 

We do not see how you can compare between something tangible
and something intangible, so how can the person say that the language –
which is an intangible thing – is better than the Prophet (peace and
blessings of Allaah be upon him) – who is a tangible thing, i.e., a person? 

If we think about it we will realize that the matter may be
taken in two ways, one that has to do with the questioner and one that has
to do with the respondent. 

With regard to the respondent: it may be that he understands
“language” as referring to Arab nationalism – as it seems that they are
Arabs and are talking about the Arabic language – and that he understands
the Prophet (peace and blessings of Allaah be upon him) as referring to
Islam. In this case it is possible to compare the two things and ask
questions about them. 

With regard to the questioner, he wants to draw attention to
his exaggerated respect for his language by comparing it to something that
is venerated by the Muslims, namely the Prophet (peace and blessings of
Allaah be upon him), so he asks him if his language is greater than the
Prophet (peace and blessings of Allaah be upon him). 

Secondly: 

If the first interpretation is correct, then the respondent
has fallen into kufr, because Arab nationalism is a jaahili call that
involves kufr, criticizes Islamic sharee’ah and divides Muslims, joining
Muslims to non-Muslims on the basis of the Arabic language. In their view an
Arab kaafir is closer and dearer to them than a non-Arab Muslim. This is
clearly kufr and disbelief in Islam and its laws. 

The nationalist poet Fakhri al-Baroodi said: 

The Arab lands are my homeland, from Damascus to Baghdad

From Najd to Yemen to Egypt to Tetouan (Morocco)

No border separates us and no religion divides us

The language of al-daad (i.e., Arabic) unites us with
Ghassaan and ‘Adnaan. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
was asked: 

What is your opinion on the call for nationalism which
believes that belonging to a race or language takes precedence over
belonging to a religion, and these groups claim that they do not oppose
religion, but they give nationalism precedence over it. What is your opinion
of this call? 

He replied: 

This is a jaahili call, and it is not permissible to join it
or encourage those who promote it. Rather it must be put an end to, because
Islamic sharee’ah opposes it and rejects it. We should refute their specious
arguments and claims with that which makes the truth clear to those who seek
it. Islam is the only thing that preserved Arabness in language, literature
and culture. Rejecting Islam leads to destroying Arabness in language,
literature and culture. Hence the daa’iyahs should strive their utmost to
call people to Islam just as the colonialists are striving their utmost to
destroy it.

 It is a well known principle of Islam, that no Muslim has
any excuse for not knowing, that the call for Arab nationalism or any other
kind of nationalism, is a false call, grave error and blatant evil; it is a
bad jaahili attitude and a plot against Islam and its followers. That is due
to many reasons that we have explained in a separate book entitled Naqd
al-Qawmiyyah al-‘Arabiyyah ‘ala Daw’ al-Islam wa’l-Waaqi’ (Criticism of
Arab Nationalism in the Light of Islam and Reality). 

Fataawa al-Shaykh Ibn Baaz
(4/173). 

This book is published in its entirety in Fataawa
al-Shaykh Ibn Baaz (1/280-318). 

The Shaykh (may Allaah have mercy on him) also said: 

One of the greatest of evils and follies is to compare Islam
to Arab nationalism. Does nationalism that is devoid of Islam have any
characteristics that qualify it to be counted among the ranks of Islam? Can
there be any comparison between the two? Undoubtedly this is the gravest
insult to Islam and a denial of its principles and wise teachings. How can
any sound mind compare between nationalism and Islam when, if Abu Jahl,
‘Utbah ibn Rabee’ah, Shaybah ibn Rabee’ah and other enemies of Islam were
alive, they would be among the most prominent supporters and greatest
proponents of nationalism, whereas the proponents and supporters of Islam in
every time and place are Muhammad the Messenger of Allaah (peace and
blessings of Allaah be upon him), Abu Bakr al-Siddeeq, ‘Umar ibn
al-Khattaab, ‘Uthmaan ibn ‘Affaan, ‘Ali ibn Abi Taalib and other Sahaabah,
the supporters and heroes of Islam, and those righteous people who followed
their path? No one would justify comparing nationalism of this ilk, with
these men as its supporters, and a religion of such standing, with such
supporters and proponents, except one who is deranged, or is a blind
follower, or a bitter enemy of Islam. The one who makes such a comparison is
like one who compares dung and pearls, or Prophets and devils. The one with
insight who ponders this and examines the facts closely, will clearly see
that comparing nationalism and Islam is more dangerous to Islam that the
comparisons mentioned above. Moreover, how can it be valid to compare
nationalism, the fate of one who dies following which is Hell, and Islam,
the destiny of one who dies following which is the victory of abiding close
to the Lord in an abode of honour? 

O Allaah, guide us and our people to the Straight Path, for
You are able to do all things. 

Fataawa al-Shaykh Ibn Baaz
(1/320, 321). 

These are two useful answers from the Shaykh (may Allaah have
mercy on him) about the comparison between Arab nationalism and Islam. The
second answer contains the ruling on one who compares between them, and says
that he is deranged or a blind follower or a bitter enemy of Islam. 

The one who knows nothing about the status of nationalism may
be excused, But if a person is ignorant of Islam and believes that some
other religion, system or principle is better than it, he is undoubtedly a
kaafir. 

Thirdly: 

If we examine the second scenario, then we will see that the
questioner has spoken ill of the Prophet (peace and blessings of Allaah
be upon him) by making this comparison, and the respondent has spoken worse
ill by answering this foolishness, which is kufr in and of itself, because
it is undermining the status of the Prophet (peace and blessings of
Allaah be upon him) and speaking ill of him. 

What the Muslim must do is venerate his Prophet (peace
and blessings of Allaah be upon him) and support him, and protect him
against everything that may offend him; he must also honour him and respect
him. Allaah has stated that this is one of the characteristics of the
believers, and He has enjoined it on the Muslims. 

Allaah says (interpretation of the meaning): 

“So those who believe in him (Muhammad
صلى الله عليه وسلم), honour him, help
him, and follow the light (the Qur’aan) which has been sent down with him,
it is they who will be successful”

[al-A’raaf 7:157] 

“Verily, We have sent you (O Muhammad
صلى الله عليه وسلم) as a witness, as a
bearer of glad tidings, and as a warner.

9. In order that you (O mankind) may believe in Allaah and
His Messenger (صلى الله عليه وسلم), and
that you assist and honour him (صلى الله عليه
وسلم), and (that you) glorify (Allaah’s) praises morning and
afternoon”

[al-Fath 48:8,9] 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: 

Allaah has enjoined assisting him, as He says “and that
you assist and honour him”. Ta’zeer (assisting) means helping him,
supporting him and protecting him against everything that may offend him.  

Honouring refers to everything in which there is tranquillity
and peace of mind, such as honour and respect, and dealing with him with the
utmost respect and dignity 

Al-Saarim al-Maslool (1/425). 

Respecting and honouring him is not limited to his lifetime
(peace and blessings of Allaah be upon him), rather it is also required
after his death. 

Al-Qaadi ‘Iyaad (may Allaah have mercy on him) said: 

It should be noted that revering, respecting and venerating
the Prophet (peace and blessings of Allaah be upon him) is required
after his death, just as it was required during his lifetime, by showing
respect when his name, is mentioned, (peace and blessings of Allaah be
upon him), when you hear his hadeeth and Sunnah, when reading his seerah
(biography); it also includes showing respect to the members of his
household and his companions. 

Al-Shifa fi Ahwaal al-Mustafa
(2/40). 

Allaah, may He be blessed and exalted, has forbidden the
Muslims to call the Prophet (peace and blessings of Allaah be upon him)
by his name only, as they do with one another; this is by way of venerating
him (peace and blessings of Allaah be upon him). 

Allaah says (interpretation of the meaning): 

“Make not the calling of the Messenger (Muhammad
صلى الله عليه وسلم) among you as your
calling one of another. Allaah knows those of you who slip away under
shelter (of some excuse without taking the permission to leave, from the
Messenger صلى الله عليه وسلم). And let
those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his Sunnah

legal ways, orders, acts of worship, statements) (among the sects) beware,
lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing,
overpowered by a tyrant) should befall them or a painful torment be
inflicted on them”

[al-Noor 24:63] 

al-Dahhaak narrated that Ibn ‘Abbaas said: They used to say
“Ya Muhammad (O Muhammad); Ya Aba’l-Qaasim (O Abu Qaasim)”, but Allaah
forbade them to do that out of respect for His Prophet (peace and
blessings of Allaah be upon him). He said: So they said: “Ya rasool Allaah
(O Messenger of Allaah); Ya Nabi Allaah (O Prophet of Allaah).” This was
also stated by Mujaahid and Sa’eed ibn Jubayr. 

Qataadah (may Allaah have mercy on him) said: Allaah enjoined
that his Prophet (peace and blessings of Allaah be upon him) should be
respected, honoured and venerated.  

Muqaatil ibn Hayyaan said: Do not call him by name when you
call him, by saying: O Muhammad; and do not say O son of ‘Abd-Allaah; rather
honour him by saying “Ya Nabi Allaah (O Prophet of Allaah); Ya rasool Allaah
(O Messenger of Allaah).” 

Maalik said, narrating from Zayd ibn Aslam: Allaah commanded
them to honour
him.                                                                    

Allaah says (interpretation of the meaning): 

“O you who believe! Say not (to the Messenger
صلى الله عليه وسلم) Raa‘ina [In Arabic
it means ‘Be careful; Listen to us, and we listen to you’ but in Hebrew it
is an insult]  but say Unzurna (make us understand) and hear”

[al-Baqarah 2:104] 

“O you who believe! Raise not your voices above the voice
of the Prophet (صلى الله عليه وسلم), nor
speak aloud to him in talk as you speak aloud to one another, lest your
deeds should be rendered fruitless while you perceive not.

3. Verily, those who lower their voices in the presence of
Allaah’s Messenger (صلى الله عليه وسلم),
they are the ones whose hearts Allaah has tested for piety. For them is
forgiveness and a great reward.

4. Verily, those who call you from behind the dwellings,
most of them have no sense.

5. And if they had patience till you could come out to
them, it would have been better for them”

[al-Hujuraat 49:2-5] 

All of this has to do with proper etiquette in addressing the
Prophet (peace and blessings of Allaah be upon him), speaking with him
and in his presence. They were also enjoined to offer charity before
speaking to him. 

Tafseer Ibn Katheer (6/88, 89). 

Allaah has warned the one who raises his voice in the
presence of His Prophet that he may lose his good deeds, which may be
rendered invalid. 

Allaah says (interpretation of the meaning): 

“O you who believe! Raise not your voices above the voice
of the Prophet (صلى الله عليه وسلم), nor
speak aloud to him in talk as you speak aloud to one another, lest your
deeds should be rendered fruitless while you perceive not.

 [al-Hujuraat 49:2] 

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on
him) said: 

This is etiquette to be observed with the Messenger of Allaah
(peace and blessings of Allaah be upon him) when addressing him, i.e.,
the one who is addressing him should not raise his voice above (the
Prophet’s) voice, and he should not speak loudly to him, rather he should
lower his voice and address him in a polite and gentle manner, with
veneration, respect, honour and esteem. The Messenger is not like one of
them, rather they should address him differently as he is different from
anyone else with regard to his rights over the ummah and the obligation to
believe in him and love him, without which faith is not complete. Not
observing that etiquette may lead to serious consequences, and there is the
fear that a person’s good deeds may be rendered invalid without him
realizing it. Observing proper etiquette with him is also a means of
attaining reward and having one’s good deeds accepted. 

Tafseer al-Sa’di (p. 799).  

The scholars are unanimously agreed that it is obligatory to
execute the one who reviles the Messenger (peace and blessings of
Allaah be upon him), or criticizes him, or speaks of him with disrespect,
whether that is explicit or implicit. 

Al-Qaadi ‘Iyaad (may Allaah have mercy on him) said: 

It should be noted that everyone who reviles the Prophet
(peace and blessings of Allaah be upon him), or criticizes him, or
attributes to him any shortcoming in his character, lineage, religious
commitment or any other attribute, or undermines his position by means of
hints, or likens him to something in a way that implies reviling him,
scorning him, belittling him, finding fault with him or criticizing him,
comes under the ruling on one who reviles him, and is to be executed.
Capital punishment also applies to the one who curses the Messenger of
Allaah (peace and blessings of Allaah be upon him), or prays against
him or wishes for harm to befall him, or attributes to him something that
does not befit his status by way of criticism, or says anything foolish
about him, or says something bad and false about him, or criticizes him for
some calamities and trials that befell him, or tries to undermine his
position because of some human trait that is possible for a
Prophet.                   

There is scholarly consensus on this point, from the time of
the companions of the Messenger of Allaah (peace and blessings of
Allaah be upon him) until how, and until Allaah inherits the earth and
everything on it. 

Al-Shifa’ bi Ta’reef Huqooq al-Mustafa
(2/214). 

Fourthly: 

The words and deeds which put a person beyond the pale of
Islam come under the same ruling whether they are said in jest or in
earnest, or as a mockery. Allaah says (interpretation of the meaning): 

“If you ask them (about this), they declare: ‘We were only
talking idly and joking.’ Say: ‘Was it at Allaah (
عز و جل ), and His Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc.) and His Messenger (صلى
الله عليه وسلم) that you were mocking?’

66. Make no excuse; you disbelieved after you had
believed. If We pardon some of you, We will punish others amongst you
because they were Mujrimoon (disbelievers, polytheists, sinners, criminals)”

[al-Tawbah 9:65-66] 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: 

This is a clear statement that mocking Allaah, His Signs and
His Messenger is kufr, so it applies even more so to deliberate reviling.
This verse indicates that everyone who denigrates the Messenger of Allaah
(peace and blessings of Allaah be upon him), whether in earnest or in
jest has committed an act  of kufr. 

Al-Saarim al-Maslool (1/37). 

So you should advise this man and remind him to fear Allaah,
and explain to him how abhorrent his words are. The religion of Allaah, may
He be exalted, is not something to be debated and argued, or to be mocked
and made fun of. Tell him that what he must do is repent sincerely to Allaah
and regret what he has done, and do a lot of good deeds, in the hope that
Allaah might guide him and forgive him. 

And Allaah knows best.

No one knows the unseen in the absolute sense except Allaah

 

I want to know that Quran says that only Allah knows the Unseen. But i found out in a hadith that Prophet PBUH told us that Jinn the fortuneteller a part of truth and then fortune teller mix it with a hundred lies and tells to us , In another hadiths Prophet PBUH tells us that Astrology is only based on lies " Sun and Moon are only Signs of Allah"


So How does Jinn tells the fortune while only Allah knows the Fortune?.

Praise be to Allaah.

Knowledge of the unseen is
something that Allaah has kept for Himself, as is indicated by the texts of
the Qur’aan and Sunnah. Allaah says (interpretation of the meaning): 

“Say: “None in the
heavens and the earth knows the Ghaib (Unseen) except Allaah, nor can they
perceive when they shall be resurrected”

[al-Naml 27:65] 

“And with Him are the
keys of the Ghayb (all that is hidden), none knows them but He. And He knows
whatever there is in the land and in the sea; not a leaf falls, but He knows
it. There is not a grain in the darkness of the earth nor anything fresh or
dry, but is written in a Clear Record”

[al-An’aam 6:59] 

The Prophet (peace and
blessings of Allaah be upon him) explained these keys as referring to five
things which are mentioned in Soorat Luqmaan, where Allaah says
(interpretation of the meaning): 

“Verily, Allaah, with
Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows
that which is in the wombs. No person knows what he will earn tomorrow, and
no person knows in what land he will die. Verily, Allaah is All‑Knower,
All‑Aware (of things)”

[Luqmaan 31:34]. 

Al-Bukhaari narrated in his
Saheeh (hadeeth no. 4477) that ‘Aa’ishah (may Allaah be pleased with
her) said: “Whoever tells you that he knows what will happen tomorrow is
lying.” Then she recited, “No person knows what he will earn tomorrow.”

But with regard to this
matter it is important to know what is the unseen the knowledge of which
Allaah has kept to Himself, because al-ghayb (the unseen) means that which
is not seen, and that which is not seen may be either that which is not seen
by all of creation – both those who are in the heavens and those who are on
earth – this kind of unseen is known to no one but Allaah, and this is that
which is called al-ghayb al-mutlaq (the unseen in the absolute sense); or
this unseen matter may be unseen for some people, and known to some others.
This is called unseen for the one who is ignorant of it, but it is not
unseen or unknown to all people, and knowledge of it is not unique to
Allaah. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in
Sharh al-‘Aqeedah al-Waasitiyyah (p. 158): What is meant by the unseen
is that which is not seen. The unseen is something relative. But that which
is unseen in the absolute sense (al-ghyab al-mutlaq) is known only to
Allaah. End quote. 

What fortune-tellers say of
things that will happen in the future has nothing to do with the unseen or
with knowledge of the unseen, and it is not knowledge of what will happen in
the future. Rather they are liars who make false claims. But the Prophet
(peace and blessings of Allaah be upon him) has told us that they steal
knowledge of that which Allaah has revealed to His angels. It was narrated
that ‘Aa’ishah (may Allaah be pleased with her) said: Some people asked the
Prophet (peace and blessings of Allaah be upon him) about
fortune-tellers, and he said: “They are nothing.” They said: O Messenger of
Allaah, they say something and it comes true. The Prophet (peace and
blessings of Allaah be upon him) said: “That is a word of truth which the
jinni snatches and cackles into the ear of his familiar like the cackling of
a hen, and they mix more than one hundred lies with it.” Narrated by
al-Bukhaari (7561). 

The Prophet (peace and
blessings of Allaah be upon him) explained how the jinn steal this word. He
said: “…when our Lord, may His name be blessed and exalted, decrees some
matter, the bearers of the Throne glorify Him, then the people of heaven who
are closest to them glorify Him, until the tasbeeh reaches the people of the
lowest heaven. Then those who are nearest to the bearers of the Throne say:
What did your Lord say? And they tell them what He said. And the people of
heaven ask one another for the news, until the news reaches the lowest
heaven. Then the eavesdropping jinn snatch what they can and convey it to
their familiars. What they narrated as they heard it is true, but they add
lies to it.” Narrated by Muslim (2229). 

From this it is clear that
the jinn do not have knowledge of the unseen, rather they steal words that
they hear from the angels, but the angels themselves do not have any
knowledge of that unless Allaah tells them of it. After they are told of it,
it is no longer regarded as unseen in the absolute sense, but before that
they are like anyone else in creation and do not know anything of the
unseen. This depends on Allaah’s telling them of it. Allaah says
(interpretation of the meaning): 

““(He Alone is) the
All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen)”

[al-Jinn 72:26]. 

Shaykh Ibn ‘Uthaymeen (may
Allaah have mercy on him) said: The noblest of the angelic Messengers,
Jibreel, asked the noblest of the human Messengers, Muhammad (peace and
blessings of Allaah be upon him), “Tell me about the Hour.” He said: “The
one who is asked about it is does not know any more about it than the one
who is asking” meaning, just as you have no knowledge of it, I have no
knowledge of it either. End quote. 

Sharh al-‘Aqeedah
al-Waasitiyyah, p. 158 

And Allaah knows best.

Ruling on praying in a mosque in which there is a grave

 

Is it correct to pray in mosques in which there are graves?

Praise be to Allaah.
 

 

Prayers should not be
offered in mosques in which there are graves. The graves should be dug up
and the remains transferred to the public graveyards, with each set of
remains placed in an individual grave as with all other graves. It is not
permissible for graves to be left in mosques, whether that is the grave of a
wali (“saint”) or of anyone else, because the Messenger (peace and
blessings of Allaah be upon him) forbade that and warned against that, and
he cursed the Jews and Christians for doing that. It was narrated that he
(peace and blessings of Allaah be upon him) said: “May Allah curse the
Jews and the Christians, for they took the graves of their Prophets as
places of worship.” ‘Aa’ishah (may Allaah be pleased with her) said, “He was
warning against what they had done.” Narrated by al-Bukhaari, 1330, Muslim,
529. 

And when Umm Salamah and Umm Habeebah told him about a church
in which there were images, he (peace and blessings of Allaah be upon
him) said: “When a righteous man died among them, they would build a place
of worship over his grave and put those images in it. They are the most evil
of mankind before Allaah.” (Saheeh, agreed upon. Al-Bukhaari, 427; Muslim,
528) 

And he (peace and blessings of Allaah be upon him) said:
“Those who came before you took the graves of their Prophets and righteous
people as places of worship. Do not take graves as places of worship – I
forbid you to do that.” (Narrated by Muslim in his Saheeh, 532, from
Jundab ibn ‘Abd-Allaah al-Bajali).  So the Prophet (peace and blessings
of Allaah be upon him) forbade taking graves as places of worship and he
cursed those who do that, stating that they are the most evil of mankind. So
we must beware of that. 

It is known that everyone who prays at a grave is taking it
as a place of worship, and whoever builds a mosque over a grave has taken it
as a place of worship. So we must keep graves far away from the mosques and
not put graves inside mosques, in obedience to the command of the Prophet
(peace and blessings of Allaah be upon him) and so as to avoid the curse issued by our Lord against those who build places of worship over graves, because when a person prays in a mosque in which there is a grave, the Shaytaan may tempt him to call upon the deceased or to seek his help, or to pray to him or prostrate to him, thus committing major shirk; and because this is the action of the Jews and Christians and we are obliged to differ from them and to keep away from their ways and their evil actions. But if the graves are ancient and a mosque was built over them, then it should be knocked down, because this is an innovated thing, as was stated by the scholars, and so as to avoid the means that may lead to shirk. And Allaah is the Source of strength. 

Du’aa’ during wudoo’ by the status of the Prophet (peace and blessings of Allaah be upon him)

 

I have a habit which I do not know if it is good or bad:  


I ask Allah while washing my feet during wudu’ by the Prophet’s virtue to keep my feet firm on the Siraat. 


Also during the prayer I ask Allah by his Prophet’s virtue to forgive my sins and to have mercy on me. Is this du’a permissible or not?  


I used to make du’a in this way believing that Allah will answer the prayer of who asks him by His beloved Prophet’s virtue, may peace and blessings of Allah be upon him.

Praise be to Allaah.

Asking Allaah to make His slave’s feet steadfast on the
Straight Path is a good du’aa’ and there is nothing wrong with it. We ask
Allaah to make the feet of all of us steadfast. 

But there are two mistakes in this du’aa’: 

1 – Always reciting it when washing your feet during wudoo’: 

You know that wudoo’ is an act of worship and that the Muslim
does not have the right to change the way an act of worship is done or add
to it or take away from it; rather following the Prophet (peace and
blessings of Allaah be upon him) properly means doing what he did, without
adding or taking anything away. 

Ibn Taymiyah (may Allaah have mercy on him) said in
Majmoo’ al-Fataawa (22/510): 

No one has the right to introduce to the people any kind of
dhikr or du’aa’ apart from those that are narrated in the Sunnah, and make
them a regular act of worship that the people do all the time, as they do
the five daily prayers; rather this is innovation in the religion for which
Allaah has not given permission. End quote. 

It was not the practice of the Prophet (peace and
blessings of Allaah be upon him) to say du’aa’ when washing the parts of the
body that are washed in wudoo’. There is a hadeeth concerning that, but it
is not a saheeh narration from the Prophet (peace and blessings of
Allaah be upon him). 

Al-Haafiz ibn al-Salaah said: 

There is no saheeh hadeeth concerning that. End quote. It was
mentioned thus by al-Haafiz Ibn Hajar in al-Talkhees al-Habeer
(1/297). 

Ibn al-Qayyim said in al-Manaar al-Muneef (45): 

As for the mawdoo’ (fabricated) hadeeth about dhikr when
washing each part of the body (in wudoo’), it is baatil (invalid). End
quote. 

Al-Nawawi (may Allaah have mercy on him) said of the du’aa’s
recited when washing each part of the body (in wudoo’): The du’aa’ for
washing each part of the body (in wudoo’) has no basis. 

Al-Futoohaat al-Rabbaaniyyah
(2/27-29).

 In Fataawa al-Shaykh Muhammad ibn Ibraaheem (2/49): 

Some people think that there is a dhikr for every part of the
body (when doing wudoo’), and some ahaadeeth have been narrated concerning
that, but they are not saheeh at all, rather they are false. End quote. 

In Duroos li’l-Shaykh ‘Abd al-‘Azeez ibn Baaz (no. 13,
tape 2) it says: 

There is no basis for any of this, and nothing has been
narrated in a sound report from the Prophet (peace and blessings of
Allaah be upon him), so these du’aa’s are not recommended when washing these
parts of the body. Rather what is recommended (mustahabb) is two things:
Firstly, when starting to do wudoo’, one should mention the name of Allaah;
secondly, after finishing wudoo’ one should recite the Shahaadah. This is
what is prescribed with regard to wudoo’. End quote. 

It cannot be said that weak ahaadeeth should be acted upon
with regard to good deeds, because there is no consensus on this principle
and there are some who disagree with it. Moreover, with regard to acting
upon weak ahaadeeth, it is stipulated that they should not be severely weak,
and this condition is not met in this case, as was understood by Ibn ‘Allaan
in al-Futoohaat al-Rabbaaniyyah (2/29). 

Al-Suyooti (may Allaah have mercy on him) wrote an essay on
this matter entitled al-Ighda’ ‘an Du’aa’ al-A’daa’, in which he
explained how very weak the reports concerning that are, and that they are
not fit to be acted upon, even with regard to good deeds. 

See also the answer to question no.
45730. 

2 – As for the second mistake, it is your saying in your
du’aa’, “by the status of the Prophet (peace and blessings of Allaah be
upon him)”. 

Undoubtedly the status of the Prophet (peace and
blessings of Allaah be upon him) is great, but Allaah has not made seeking
to draw near to Him (tawassul) by means of that one of the causes of du’aa’
being answered. 

And the Prophet (peace and blessings of Allaah be upon
him) – who is the one who did not omit to guide us to anything that is good
– did not teach us to seek to draw near to Allaah by means of that. 

Hence it is known that this du’aa’ is not prescribed. 

This has already been explained in the answer to question no.
23265.

 So strive to follow the Sunnah of the Prophet (peace
and blessings of Allaah be upon him) and do not add anything to it or take
anything away; keep away from things that have been introduced into the
religion, as the Messenger (peace and blessings of Allaah be upon him)
advised us when he said: “I urge you to adhere to
my Sunnah and the sunnah of the rightly guided Khulafa’ (al-Khulafa’
al-Raashideen), and to seize it firmly. Beware of newly-innovated things,
for every innovation is a going-astray.” Narrated by Abu Dawood
(4607); classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

And Allaah knows best.

He found out that his Shaykh deals with jinn

 

A young man is studying with a sheikh who deals with jinn in order to treat the possessed people and those suffering from spells. This young man knew about this recently. Should he stop learning from this sheikh and leave the place? Bearing in mind that he has only few months left to complete his Qura’anic studies with him. What is the ruling on seeking knowledge through this sheikh and what is the ruling on the alms given to this student by his sheikh?.

Praise be to Allaah.

Firstly: 

Dealing with the jinn is a serious issue, and is a door that
leads to evil and mischief; how often have people are affected by this evil?
It is sufficient for you to know that shirk only came to mankind through
them. The Prophet (peace and blessings of Allaah be upon him) said,
telling us how Allaah taught His slaves: “ ‘I have created all My slaves
with the inclination to worship Me alone, but the devils come to them and
turn them away from their religion. They forbid to them that which I have
permitted to them, and they tell them to associate others with Me for which
I have not sent down any authority.’” Narrated by Muslim (2865). 

There are believers and Muslims among the jinn, and also
kaafirs and evildoers. But the fact that they are concealed from man means
that we cannot be sure about any one of them, and gives us cause for concern
about their tricks and treachery, especially with the spread of ignorance
and bid’ah (innovation), which is the harbinger of shirk. Usually these
creatures make man fall into that which is haraam, and bring only a little
benefit. 

Allaah says (interpretation of the meaning): 

“And verily, there were men among mankind who took shelter
with the males among the jinn, but they (jinn) increased them (mankind) in
sin and transgression”

[al-Jinn 72:6] 

Hence the fatwas of the scholars state that it is haraam to
deal with the jinn at all – whether with the believers or the kaafirs among
them – and it is essential not to take this matter lightly, so as to close
the door to fitnah and confusion, and out of concern for those who have
faith in Allaah.  

It says in al-Insaaf by al-Mardaawi (10/351): 

“As for the one who claims to have power over the jinn and
claims that he can summon them and they obey him, he should not be denounced
as a kaafir or executed, but he should be given a ta’zeer punishment.” He
should be given a severe ta’zeer punishment that should not reach the extent
of execution, according to the correct view of our madhhab; and it was said
that his ta’zeer punishment may reach the extent of execution. End quote. 

It says in al-Mawsoo’ah al-Fiqhiyyah (14/18): 

As for seeking help from anyone other than Allaah, it is
either from humans or from the jinn. If it is seeking help from the jinn,
then this is forbidden and it may be shirk and kufr. “And verily, there
were men among mankind who took shelter with the males among the jinn, but
they (jinn) increased them (mankind) in sin and transgression” [al-Jinn
72:6]. 

Shaykh al-Albaani said in al-Silsilah al-Saheehah
(hadeeth no. 2760): 

This also includes some who appear outwardly to be righteous
treating people by means of that which they call “spiritual medicine
(al-tibb al-roohaani)”, whether that is in the ancient manner by contacting
his qareen  or jinn companion – as they used to do during the Jaahiliyyah –
or it is done by means of what they call “summoning the spirits”. Similar to
that in my opinion is hypnotism. All of these are means that are not
acceptable in sharee’ah, because they all boil down to seeking the help of
the jinn who were the cause of the mushrikeen going astray as it says in the
Holy Qur’aan (interpretation of the meaning): 

“And verily, there were men among mankind who took shelter
with the males among the jinn, but they (jinn) increased them (mankind) in
sin and transgression”

[al-Jinn 72:6] 

The claims of some of those who seek their help, that they
only seek the help of the righteous among them, are false claims, because
they usually cannot mix with them and live with them in ways that will show
whether they are righteous or not. We know from experience that most of the
humans with whom you keep company turn out not to be good friends. Allaah
says (interpretation of the meaning):  

“O you who believe! Verily, among your wives and your
children there are enemies for you (who may stop you from the obedience of
Allaah); therefore beware of them!”

[al-Taghaabun 64:14] 

This has to do with people who can be seen, so what do you
think about the jinn, concerning whom Allaah says (interpretation of the
meaning): 

“Verily, he [Shaytaan] and Qabeeluhu (his soldiers from
the jinn or his tribe) see you from where you cannot see them” [al-A’raaf
7:27]? End quote. 

We have previously quoted fatwas from the scholars on this
topic, in the answers to the following questions:
10518,
11114 and
78546. 

Secondly: 

The first thing that the seeker of knowledge must do is to
choose trustworthy scholars, people who are religiously-committed,
trustworthy and pious. He should only acquire knowledge from those who are
qualified, and those who are truly qualified are those who have the
knowledge and act upon it, by obeying Allaah and adhering to His laws and
commands. The teacher has the greatest effect on the student, so he should
have the quality of fear of Allaah (taqwa). 

It was narrated that Ibraaheem al-Nakha’i said: 

When they came to a man to acquire knowledge from him, they
would look at his character, his prayer and his situation, then they would
take knowledge from him. Al-Jaami’ li Akhlaaq al-Raawi (1/127). 

The scholars stated that this is especially important with
regard to learning the Qur’aan. 

Al-Nawawi (may Allaah have mercy on him) said in
al-Tibyaan fi Adaab Hamalat al-Qur’aan (p. 13): 

It should not be learned except from one who is fully
qualified and whose religious commitment is apparent, whose knowledge is
proven to be sound and whose piety is well known. Muhammad ibn Sireen,
Maalik ibn Anas and others among the salaf said: This knowledge has to do
with religion, so look to whom you take your religion from. End quote. 

Al-Zarnooji (may Allaah have mercy on him) said in Ta’leem
al-Muta’allim (p. 7): 

He should choose the most knowledgeable, the most pious and
the oldest, as Abu Haneefah chose Hammaad ibn Abi Sulaymaan after much
thinking and consideration, and he said: I found him to be a patient,
forbearing and dignified old man. End quote. 

Ibn Jamaa’ah al-Kinaani said in his book Tadhkirah
al-Saami’ wa’l-Mutakallim (p. 133): 

The seeker of knowledge should look and pray istikhaarah,
asking Allaah for guidance concerning the one from whom he will take
knowledge and learn good attitude and manners; if possible he should be one
who is fully qualified, and is proven to be kind, compassionate and
chivalrous, and who is well known for his chastity and piety, and who is
well versed and has deep understanding. 

The student should not continue to learn when there is a
shortcoming in (the teacher’s) piety or religious commitment, or his
attitude is not good. It was narrated from one of the salaf: This knowledge
has to do with religion, so look to whom you take your religion from. 

If you explore the lives of the earlier and later
generations, you will find that the student usually only benefits and
succeeds if the Shaykh is clearly sincere towards his students. 

Even if you look at books, you will find that you will
benefit from books authored by those who are more pious and have less
interest in worldly gains.  End quote. 

Thirdly: 

Our advice to this seeker of knowledge is to leave this
teacher who uses the services of the jinn – if there is certain proof of
that – and he should not learn anything from him of knowledge, attitude or
religion. That is the most cautious approach, to be on the safe side, if he
is able to make up what he has missed and complete his studies with a Shaykh
who follows the Sunnah and is righteous. 

But if there are no righteous people in his city who can do
that for him, then what we think is that he should complete the short time
that remains of his studies, if the situation is as described and he only
uses the jinn for treating those who are bewitched or sick, and he is not
known to practice sihr (witchcraft) or harm the Muslims, or transgress
against their wealth or honour. The basic principle according to the
scholars is that one may be pardoned for continuing that which one may not
be pardoned for starting. Although we would tell a seeker of knowledge not
to begin studying with a Shaykh who follows bid’ah, or who is obviously
deviant in his knowledge or action, in cases such as this, there is a
concession allowing him to continue these studies until he finishes,
especially since the remaining time is very short, and especially since he
cannot find an alternative teacher in his city who is a righteous follower
of the Sunnah. 

But what we have said here should also be balanced against
the fact that this Shaykh may be following the opinion of those who say that
it is permissible to employ the jinn with regard to permissible matters,
such as those mentioned in the question; he may be excused for following
that (weak) view and in that case we cannot say that he is a follower of
bid’ah (innovation) or is misguided. 

Although some of Ahl al-Sunnah are of this view, the correct
view is that which we mentioned first of all, which is that it is forbidden
to employ the services of the jinn at all. But the correct view concerning
the issue is one thing, and finding an excuse for those who follow a weaker
view is something else. 

Fourthly: 

Our advice concerning the charity is also to try to do
without it, and always look for ways of earning a living by yourself,
without falling short in seeking knowledge or spending all your time and
effort in seeking a living. Rather you should be moderate and refrain from
taking that which is in people’s hands (i.e., by earning your living by your
own efforts), and strive to learn about issues of religion, and thus you
will attain the pleasure of Allaah. 

The Prophet (peace and blessings of Allaah be upon him)
said: “Whoever follows a path seeking knowledge, Allaah will make a path to
Paradise easy for him.” Narrated by Muslim (2699).  

But if a seeker of knowledge cannot earn enough to live on
and he has no choice but to accept charity given by this teacher, there is
no sin on him, in sha Allaah, if he takes it. 

And Allaah knows best.

Kinds of Tawassul

 

I have been discussing the subject of
using "waseela" while supplicating to Allah (swt) with some Muslims, and have
come to know that there are quite different opinions about fact whether the use of
"waseela" in duaa is halaal or haraam. Could you please provide me with some
information about this subject, some ayaat from the Holy Qur'an or authentic ahaadeeth?
With the term "use of waseela" I mean asking via the agency of someone, fx
"I ask You (O Allah) to grant me forgiveness via the agency of Prophet Muhammad
(Peace be upon him and his household)" or via the agency of other Prophets (Peace be
upon them), saints or other pious Muslims.

Praise be to Allaah.

What is meant by tawassul and waseelah is four things:

the kind of tawassul without which faith cannot be complete, which is
seeking to reach Allaah (tawassul) by believing in Him and His Messengers, and obeying Him
and His Messenger, This is what is meant in the aayah (interpretation of the meaning):

“O you who believe! Do your duty to Allaah and fear Him. Seek
the means of approach to Him…”

[al-Maa’idah 5:35]

This includes seeking to approach Allaah through His Names and
Attributes, or by doing acts of obedience and worship by which one seeks to approach
Allaah, and so on.

Seeking to approach Allaah by asking His Messenger
(peace and blessings
of Allaah be upon him) to make du’a’ for one during his lifetime, and the
believers asking one another to make du’aa’ for one another. This follows on
from the first type and is encouraged.

Seeking to approach Allaah by virtue of the status and virtues of some
created being, such as saying, “O Allaah, I ask You by virtue of Your Prophet”
and so on. This is allowed by some of the ‘ulama’, but this opinion is
da’eef (weak). The correct view is that it is definitely haraam, because there can be
no tawassul in du’aa’ except by virtue of the Names and Attributes of Allaah.

Tawassul as it is understood by many of the Muslims of later times, which
is calling on the Prophet
(peace and blessings of Allaah be upon him) and seeking his
help (or seeking the help of the dead and so-called awliya’). This is a form of major
shirk, because calling on or seeking help from anyone other than Allaah with regard to
something that that only Allaah is able to do is a kind of worship, and directing worship
to anyone or anything other than Allaah is major shirk. And Allaah knows best.

Ruling on going to someone who undoes spells

 

If a person goes to the imam of a mosque who claims to undo witchcraft and does what he says, thinking that this will undo the witchcraft without knowing that this is haraam, has he committed a sin? What is the ruling on that?.

Praise be to Allaah.

If a person undoes spells
or witchcraft, one of two scenarios must apply: 

1-

He uses shar’i ruqyahs and
ta’awwudhaat (prayers seeking refuge with Allaah) that were narrated from
the Prophet (peace and blessings of Allaah be upon him), and
permissible remedies. There is nothing wrong with this, rather it is
mustahabb. 

2-

He treats the spell by
doing witchcraft which means drawing close to the jinn by offering
sacrifices or doing other acts of worship. This is not permissible, because
it is the handiwork of the shaytaan and is in fact major shirk, so we must
beware of it. It is also not permissible to deal with it by asking
sorcerers, fortune-tellers and charlatans or doing what they say. The
Messenger (peace and blessings of Allaah be upon him) has warned
against going to them, asking them questions and believing them. He
(peace and blessings of Allaah be upon him) said: “Whoever goes to a
fortune-teller and asks him about something, his prayer will not be accepted
for forty days.” Narrated by Muslim (4137). 

And the Messenger of Allaah
(peace and blessings of Allaah be upon him) said: “Whoever goes to a
soothsayer or fortune-teller and believes what he says has disbelieved in
that which was revealed to Muhammad (peace and blessings of Allaah be
upon him).” Narrated by Ahmad in al-Musnad (9171) and classed as
saheeh by al-Albaani in Saheeh al-Jaami’, hadeeth no. 5939. 

So it is not permissible to
go to practitioners of witchcraft or ask them anything or believe them. 

Abu Dawood narrated in his
Sunan (3370) that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with
him) said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) was asked about al-nushrah and he said: “It is the handiwork of
the shaytaan.” Classed as saheeh by al-Albaani. 

Ibn al-Qayyim said in
I’laam al-Muwaqqi’een (4/399): Nushrah means undoing witchcraft. It is
of two types: undoing witchcraft by means of witchcraft, which is the
handiwork of the shaytaan, because witchcraft is the handiwork of the
shaytaan, and the one who engages in nushrah and the one for whom it is done
draw close to him by means of what he likes, thus undoing the spell. The
second type is undoing witchcraft by means of ruqyah, ta’awwudhaat, du’aa’s
and permissible kinds of medicine. This is permissible, and is in fact
mustahabb. End quote. 

Thus you will know that if
this imam is of the type who undoes witchcraft by means of haraam methods,
then going to him is a sin, and may constitute kufr. What the one who has
gone to him must do is repent from that, and Allaah accepts the repentance
of the one who repents. If he did this out of ignorance then we hope that
there is no sin on him, but he must give that up and resolve not to do it
again in the future. 

If he is one of the type
who treat those who are bewitched by means of the Holy Qur’aan and du’aa’s
narrated from the Prophet (peace and blessings of Allaah be upon him),
then there is nothing wrong with going to him, and that is not a sin. 

And Allaah knows best.