Asceticism is the Way to be Loved

The Righteous Follow the Way of the Prophets
The righteous follow the way of the Prophet as he was the model
example. 'Ali said, "All goodness is for those who are ascetic in this
worldly life and those who incline to the Hereafter. They are those
who took the land as their rug, its dust as their mattress, its water
as their perfume, the Quran as their slogan, and supplication as their
garment. They completely renounced the worldly life."
Abu Ad-Dardaa' wrote a letterto some of his friends, saying, "I advise
you to fear Allaah, to be ascetic in this worldly life, and to desire
what is with Allaah. If you do so, Allaah will love you for your
desire for what is with Him, and people will love you for leaving
their worldly lives for them. As-Salaamu Alaykum."
'Urwah ibn Az-Zubayr reported that the Mother of the Believers,
'Aa'ishah once received eighty thousand Dirhams from Mu'aawiyah and by
that evening she did not have even a single Dirham left. Her maid said
to her, "Should younot have bought a Dirham's worth of meat for us?"
She replied, "If you had reminded me,I would have done."
Ibn Mas'ood said, "The worldly life is the home of those who have no
home and the wealth of those who have no wealth. The one who has no
knowledge accumulates in it."
When 'Umar reached Ash-Shaam (greater Syria), his soldiers met him
while he was wearing a lower garment, a pair of leather socks and a
turban. He was pulling along his riding animal and walking in puddles.
The soldiers said to him, "O commander of the believers, Will the
soldiers and patriarchs of Ash-Shaam meet you while you are in this
state?" He replied, "Weare people whom Allaah has honored by Islam, so
we will not seek honor in anything else."
A man visited Abu Tharr and looked around at his house and said, "O
Abu Tharr, I do not see any belongings or furniture in your house!" He
replied, "We haveanother house [i.e., his house in Paradise] to which
we send our good belongings." He added, "The owner of the house [i.e.,
Allaah] will not leave us in this house."
'Amr ibn Al-'Aas said in a sermon that he delivered in Egypt, "What a
huge difference there is between your way and the guidance of your
Prophet ! He was the most ascetic of people in this worldly life while
you are the most inclining of people towards it."
'Ali said, "I married Faatimah while we had no bedding but theskin of
a ram that we would sleep on at night and place the fodder for the
camel on it during the day. I had no one to serve mebut her, and she
would get so exhausted that her forelock would fall on the edge of the
bowl when she kneaded."
When Mu'aath ibn Jabal was about to die, he said, "O Allaah, You know
that I did not love this worldly life and longevity in it for the sake
of digging rivers or planting trees [i.e., the sustenance in this
worldly life]. Rather, [I wanted it] for the sake of fasting during
the day, performing voluntary prayers at night, and attending the
assemblies of remembering Allaah, despite them being crowded."
Imaam Ahmad ibn Hanbal mentioned that the best person from the
generation that succeeded that of the Companions of the Prophet
interms of knowledge was Sa'eed ibn Al-Musayyib but the finest in
general was 'Uways Al-Qarni . 'Uways would say, "Take death as a
pillow whenyou go to sleep and put it before your eyes when you are
awake."
Maalik ibn Dinaar said, "A person intends to marry the most beautiful
woman in the district, so she says to him. 'I want garments made of
wool', then she takes away his religion."
Many of the righteous predecessors would refuse to take lawful money
that was offered to them and would say, "We will not take it lest it
ruins our religion."
Hammaad ibn Salamah would open his shop, and if he earned just two
Dirhams, he would close it.
Sa'eed ibn Al-Musayyib wouldtrade in oil, and after his death he left
four hundred Dinaars, saying, "I left them to protect myhonor and
religion."
Sufyaan Ath-Thawri said, "Asceticism in this worldly life is to not
have the hope of a long life, rather it is to eat rough food or wear
rough clothes."
Ash-Shaafi'i also dispraised this worldly life and being attached to it.
Abu Sulaymaan Ad-Daaraani would say, "All that distracts youfrom
Allaah The Almighty, whether family, wealth or children, is a
misfortune."
People Far Better than Us were Deprived of the Pleasures of this Worldly Life
It is enough to know that being ascetic is a part of taking the
Prophet and his companions as examples. This act is perfect reliance
upon Allaah The Almighty and instills contentment in the heart, which
in turn leads to the comfort of this worldly life and the happiness of
the Hereafter. The ascetic person is loved by Allaah The Almighty and
by other people. Therefore, if you have possessions, praise Allaah The
Almighty and do not let your heart be attached to the worldly life.
Likewise, if you are poor, be patient, for people who were better than
you were deprived of the pleasures of this worldly life. Our Prophet
would sleep on amat such that its marks appearedon his body, and he
died while there was no provision on the shelf of 'Aa'ishah except a
handful of barley that she would eat from. If one were to enter
therooms of his wives, his head would touch the ceiling. 'Umar ibn
Al-Khattaab the caliph of the Muslims, once delivered a sermon wearing
a garment that had twelve patches.
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for imp. Islamic Articles </a> ¤ * These people were not
deprived of the pleasures of this worldly life because of their
abasement inthe sight of Allaah The Almighty, rather because of the
abasement of the worldly life in His sight, which does not even equal
the weight of a wing of a mosquito; and the two voluntary units of
prayer before Fajr prayer are better than this worldly life and what
it contains. In order for onenot to despair over what has eluded him,
he should not exult in pride over what Allaah The Almighty has given
him. The believer does not become disappointed over being disgraced in
it nor compete with others over its glory, as he has his own concern
and they have other concerns.
Be the slave of Allaah The Almighty at times of hardship and ease, and
at times of activity and suffering. Whether the worldly life
approaches you or turns away from you, its approaching is refraining
and its turning away is approaching. Thebasic rule is that it
approaches you with what you dislike, and when it approaches you with
what you like, this is an exception.

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Is it permissible to slaughter an animal withthe intention of offeringa sacrifice?

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I have been married for four years and have not been blessed with
children. Praise be to Allaah, I have recently heard the news that my
wife is pregnant, and onmy father's advice I slaughtered two
animals(as a sacrifice) and distributed the meat among needy Muslims,
purely for the sake of Allaah on behalf of myself and my wife. What is
the Islamic ruling on that? May Allaah reward you with good.
Praise be to Allaah.
If this sacrifice and feeding the needy was done as an act of
thanksgiving to Allaah, then it is permissible, forfeeding people is a
way of doing good to people,and Allaah loves those who do good.
But if your sacrifice was aimed at warding off evil and bringing about
good, then it is not permissible. This is what is well-known among
people when the word "sacrifice" (fadw) is used, because they
thinkthat by doing this they will ward off evil and bring about good,
so they do this when accidents or sickness happen to them or their
loved ones.
In Islam, sacrifice is not ameans of warding off that which has been
decreed by Allaah, whether good or bad.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) was
asked about slaughtering an animal when a building is completed or
halfway through building. He said:
This action is subject to further examination. If the intention behind
thesacrifice is to protect oneself against the jinn or some other
intention by which the owner of the house intends to achieve
something, such as keeping it or its occupants safe, this is not
permissible, and it is a kind of bid'ah (innovation). If it is donefor
the jinn then it is major shirk, because it isan act of worship done
for someone other than Allaah.
But if it is done as an act of thanksgiving for a blessing that Allaah
has bestowed, such as reaching the roof or completing the house, sothe
person gathers his relatives and neighboursand invites them to this
feast, there is nothing wrong with this. This is what many people do
as an act of thanksgiving for a blessing from Allaah, as He has
enabledthem to build a house and live in it instead of renting.
Similar to this is what some people do when they come back from a
journey, and theyinvite their relatives and neighbours as an act of
thanksgiving to Allaah for their safe arrival. When the Prophet
(peace and blessings of Allaah be upon him) came back from a journey
he would sacrifice a camel and invite the people to eat. (Narrated by
al-Bukhaari, 3089).
Majmoo' Fataawa al-Shaykh Ibn Baaz, 5/388.
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</a> Shaykh Muhammad al-Saalih ibn 'Uthaymeen(may Allaah have mercy
on him) said:
What some people do when they move into a new house and slaughter an
animal and invite their neighbours and relatives is fine so long as it
is not accompanied by any corrupt beliefs, as is done in some places
where, when a person moves into a new house,the first thing he does is
to bring a sheep and slaughter it on the threshold so that the blood
will fall onto it, and they say that this will prevent the jinn from
entering the house.This is a corrupt belief which has no basis in
Islam. But if a person slaughters it as an expression of joy and
happiness, there is nothing wrong with that.
Al-Sharh al-Mumti', 7/550, 551.
And Allaah knows best.

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Muhammad ibn Maslamah - Biographies of the Companions (Sahabah)

Black, tall and sturdy, Muhammad ibn Maslamah towered above his
contemporaries. He was a giant among the companions of the Prophet, a
giant in body and a giant in deeds.
Significantly he was called Muhammad even before he became a Muslim.
It would seemthat his name was itself a pointer to the fact that he
was among the first of the Yathribites to become a Muslim and to
follow the teachings of the great Prophet. (The name Muhammad was
practically unknown at the time but since the Prophet encouraged
Muslimsto name themselves after him, ithas become one of the most
widely used names in the world.)
Muhammad ibn Maslamah was ahalif or an ally of the Aws tribe in
Madinah indicating that he himself was not an Arab. He became a Muslim
at the hands ofMusab ibn Umayr, the first missionary sent out by the
Prophet from Makkah to Madinah. He accepted Islam evenbefore men like
Usayd ibn Hudayr and Sad ibn Muadh who were influential men in the
city.
When the Prophet, peace be on him, came to Madinah, he adopted the
unique method of strengthening the bonds of brotherhood between the
Muhajirin and the Ansar. He paired off each Muhajir with one of the
Ansar. This arrangement also helped to relieve the immediate needs of
the Muhajirin for shelter and food and created an integrated community
of believers.
The Prophet was a keen observer of character and temperament and was
concerned to join in brotherhood persons of similar attitudes and
tastes. He joined inbrotherhood Muhammad ibn Maslamah and Abu Ubaydah
ibn al-Jarrah. Like Abu Ubaydah, Muhammad ibn Maslamah was quiet and
pensive and had a strong sense of trust and devotion. He was also
brave and resolute in action. He was a distinguished horseman who
performed feats of heroism and sacrifice in the service of Islam.
Muhammad ibn Maslamah took part in all the military engagements of the
Prophet except the expedition to Tabuk. On that occasion, he and Ali
were put in charge of an army which was left behind to protectMadinah.
Later in life, he would often relate scenes of these battles to his
ten children.
There are many instances in the life of Muhammad ibn Maslamah which
showed what a dependable and trustworthy person he was. Before the
start of hostilities at the Battle of Uhud, the Prophet and the Muslim
force numbering some seven hundred persons spent a night in an open
camp. He put fifty men under the command ofMuhammad ibn Maslamah and
entrusted him with the task of patrolling the camp the whole night.
During the battle itself, after the disastrous rout of the Muslims by
the Quraysh during which about seventy Muslims lost their lives and
many fled in every possible direction, a small band of the faithful
bravely defended the Prophet till the tide of battle turned. Muhammad
ibn Maslamah was among them.
Muhammad ibn Maslamah was quick to respond to the call of action. He
once stood listening to the Prophet as he spoke to the Muslims about
the designs of some of the Jewish leaders in the region.
At the beginning of his stay in Madinah, the Prophet had concluded an
agreement with the Jews of the city which said inpart:
"The Jews who attach themselves to our commonwealth shall be protected
from all insults and harassment. They shall have equal rights as our
own people to our assistance...They shall jointhe Muslims in defending
Madinah against all enemies...They shall not declare war nor enter in
treaty or agreement against the Muslims."
Jewish leaders had violated this agreement by encouraging the Quraysh
and tribes around Madinah in their designs against the state. They
were also bent on creating discord among the people of Madinah in
order to weaken the influence of Islam.
After the resounding victory of the Muslims over the Quraysh at the
Battle of Badr, one of the three main Jewish groups in Madinah, the
Banu Qaynuqa was especially furious and issued a petulant challenge to
the Prophet. They said:
"O Muhammad! You really think that we are like your people
(theQuraysh)? Don't be deceived. Youconfronted a people who have no
knowledge of war and you took the chance to rout them. If you were to
fight against us you would indeed know that we arc men."
They thus spurned their agreement with the Prophet andissued an open
challenge to fight. The Qaynuqa however were goldsmiths who dominated
the market in Madinah. They were depending on their allies, the
Khazraj, to help them in their declared war. The Khazraj refused. The
Prophetplaced the Banu Qaynuqa's quarters under a siege which lasted
for fifteen nights. The fainthearted Qaynuqa finally decided to
surrender and ask the Prophet for a free passage out of Madinah.
The Prophet allowed them to leave and the tribe - men, women and
children - left unharmed. They had to leave behind them their arms and
their goldsmith's equipment. They settled down at Adhraat in Syria.
The departure of the Qaynuqa did not end Jewish feelings of animosity
towards the Prophet although the nonaggression agreement was still in
force. Oneof those who was consumed with hatred against the Prophet
and the Muslims and who openlygave vent to his rage was Kab ibn
al-Ashraf.
Kab's father was in fact an Arab who had fled to Madinah after
committing a crime. He became an ally of the Banu Nadir, another
important Jewish group, and married a Jewish lady name Aqilah bint
Abu-l Haqiq. She was Kab's mother.
Kab was a tall and impressive looking person. He was a well-known poet
and was one ofthe richest men among the Jews. He lived in a castle on
the outskirts of Madinah where he had extensive palm groves. He was
regarded as a Jewish leader of importance throughout the Hijaz. He
provided means of support and sponsorship to many Jewish rabbis.
Kab was openly hostile to Islam. He lampooned the Prophet, besmirched
in verse the reputation of Muslim women, and incited the tribes in and
around Madinah against the Prophet and Islam. He was particularly
distressed when he heard the news of the Muslim victory at Badr. When
he saw thereturning army with the Qurayshprisoners of war, he was
bitter and furious. He took it upon himself then to make the long
journey to Makkah to express hisgrief and to incite the Quraysh totake
further revenge. He also went to other areas, from tribe to tribe,
urging people to take up arms against the Prophet. News of his
activities reached the Prophet, peace be on him, who prayed: "O Lord,
rid me of the son of Ashfar, however You wish."
Kab had become a real danger to the state of peace and mutualtrust
which the Prophet was struggling to achieve in Madinah.
Kab returned to Madinah and continued his verbal attacks on the
Prophet and his abuse of Muslim women. He refused, afterwarnings from
the Prophet, to stop his dirty campaign and sinister intrigues. He was
bent on fomenting a revolt against the Prophet and the Muslims in
Madinah. By all these actions, Kab had openly declared war against the
Prophet. He was dangerous and a public enemy to the nascent Muslim
state. TheProphet was quite exasperated with him and said to the
Muslims: "Who will deal with Kab ibn al-Ashraf? He has offended God
and His Apostle."
"I shall deal with him for you, O Messenger of God," volunteered
Muhammad ibn Maslamah.
This, however, was no easy undertaking. Muhammad ibn Maslamah,
according to one report, went home and stayed for three days without
either eating or drinking, just thinking about what he had to do. The
Prophet heard of this, called himand asked him why he had not been
eating or drinking. He replied: "O Messenger of God, I gave an
undertaking to you but Ido not know whether I can accomplish it or
not." "Your dutyis only to try your utmost," replied the Prophet.
Muhammad ibn Maslamah then went to some other companionsof the Prophet
and told them what he had undertaken to do. They included Abu Nailah,
a foster brother of Kab ibn al-Ahsraf. They agreed to help him and he
devised a plan to accomplish the mission. They went back to the
Prophet to seek his approval since the plan involved enticing Kab from
his fortress residence through somedeception. The Prophet gave his
consent on the principle that war involved deceit.
Both Muhammad ibn Maslamah who was in fact a nephew of Kab by
fosterage and Abu Nailah then went to Kab's residence. Muhammad ibn
Maslamah was the first to speak: "This man (meaning the Prophet, peace
be on him) has asked us for sadaqah (charitable tax) and we cannot
even find food to eat. He is oppressing us with his laws and
prohibitions and I thought I could come to you to ask for a loan."
"By God, I am much more dissatisfied with him," confessed Kab. "We
have followed him but we do not want to leave him until we see how
this whole business will end. We would like you to lend us a wasaq or
two of gold," continued Muhammad ibn Maslamah.
"Isn't it about time that you realize what falsehood you are
tolerating from him? asked Kab as he promised to give them theloan.
"However," he said, "you must provide security (for the loan)."
"What security do you want?" they asked. "Give me your wives as
security," he suggested. "Howcan we give you our wives as security ,"
they protested,"when you are the most handsome of Arabs?"
"Then give me your children as security," Kab suggested. "How can we
give you our children as security when any one of them would
thereafter be ridiculed by being called a hostage for one ortwo wasaqs
of gold. This would be a disgrace to us. But we could give you our
(means of) protection (meaning weapons) since you know that we need
them."
Kab agreed to this suggestion which they had made to disabuse his mind
of any notion that they had come armed. They promised to come back to
him again to bring the weapons.
Meanwhile, Abu Nailah also came up to Kab and said: "Woe to you, Ibn
Ashraf. I have come to you intending to mention something to you and
you do not encourage me." Kab asked him to go on and Abu Nailah said:
"The coming of this man tous has been a source of afflictionto our
Arab customs. With one shot he has severed our ways and left families
hungry and in difficulties. We and our families are struggling." Kab
replied: "I, Ibn al-Ashraf, by God, I had told you, son of Salamah,
that the matter would end up as I predicted." Abu Nailah replied:
"Iwish you could sell us some food and we would give you whatever form
of security and trust required. Be good to us. I have friends who
share my views on this and I want to bring them to you so that you
could sell them some food and deal well towards them. We will come to
you and pledge our shields and weapons to you as security." "There is
loyalty and good faith in weapons," agreed Kab.
With this they left promising to return and bring the required
security for the loan. They went back to the Prophet and reported to
him what had happened. That night, Muhammad ibn Maslamah, Abu Nailah,
Abbad ibn Bisnr, Al-Harithibn Aws and Abu Abasah ibn Jabrall set off
for Kabs house. The Prophet went with them for a short distance and
parted with the words:
"Go forth in the name of God." And he prayed: "O Lord, help them." The
Prophet returned home. It was a moonlit night in the month of Rabi
al-Awwal in the third year of the hijrah.
Muhammad ibn Maslamah and the four with him reached Kab's house. They
called out to him. Ashe got out of bed, his wife held him and warned:
"You are a manat war. People at war do not go down at such an hour."
"It is only my nephew Muhammad ibnMaslamah and my foster brother, Abu
Nailah..." Kab camedown with his sword drawn. He was heavily scented
with the perfume of musk.
"I have not smelt such a pleasant scent as today," greeted Muhammad
ibn Maslamah. "Let me smell your head." Kab agreed and as Muhammad
bent over, he grasped Kab's head firmly and called on the others to
strike down the enemy of God.
(Details of this incident vary somewhat. Some reports state that it
was Abu Nailah who gave the command to strike down Kab and this was
done after Kab had emerged from his house and walked with them for
some time. )
The elimination of Kab ibn al-Ashraf struck terror into the hearts of
those, and there were many of them in Madinah, who plotted and
intrigued against the Prophet. Such open hostility as Kab's diminished
for a time but certainly did not cease.
At the beginning of the fourth year of the hijrah, the Prophet went to
the Jewish tribe of BanuNadir on the outskirts of Madinah to seek
their help on a certain matter. While among them, he found out that
they were planning to kill him then and there. He had to take decisive
action. The Banu Nadir had gone too far. Straight away, the Prophet
went back to the center of the city. He summonedMuhammad ibn Maslamah
and sent him to inform the Banu Nadir that they had to leave Madinah
within ten days because of their treacherous behavior and that any one
of them seen after that in the city would forfeit his life.
One can just imagine Muhammad ibn Maslamah addressing the Banu Nadir.
His towering stature and his loud and clear voice combined to let the
Banu Nadir know that the Prophet meant every word he said and that
they had to stand the consequences of their treacherous acts. The fact
that the Prophet chose Muhammad ibn Maslamah for the task is a tribute
to his loyalty, courage and firmness.
Further details of the expulsion of the Banu Nadir from Madinah do not
concern us here: their plan to resist the Prophet with outside help;
the Prophet's siegeof their district and their eventual surrender and
evacuation mainly to Khaybar in the north. Two of the Banu Nadir
though became MusIims - Yamin ibn Umayr and Abu Sad ibn Wahb. Ali this
happened exactly one year after the elimination of Kab ibn al-Ashraf.
Both during the time of the Prophet and after, Muhammad ibn Maslamah
was known for carrying out any assignment he accepted exactly as he
was ordered, neither doing more norless than he was asked to do. It
was these qualities which made Umar choose him as one of his ministers
and as a trusted friendand guide.
When Amr ibn al-Aas requested reinforcements during his expedition to
Egypt, Umar sent him four detachments of one thousand men each.
Leading these detachments were Muhammad ibn Maslamah, az-Zubayr ibn
aI-Awwam, Ubadah ibn as-Samit and al-Miqdad ibn al-Aswad. To Amr, Umar
sent a message saying,"Let me remind you that I am sending Muhammad
ibn Maslamah to you to help you distribute your wealth. Accommodate
him and forgive any harshness of his towards you."
Ibn Maslamah went to Amr in Fustat (near present-day Cairo).. He sat
at his table but did not touch the food. Amr asked him:"Did Umar
prevent you from tasting my food?" "No," replied ibn Maslamah, "he did
not prevent me from having your food but neither did he command me to
eat of it." He then placed a flat loaf of bread on the table and ate
it with salt. Amr became upset and said:"May God bring to an end the
time in which we work for Umaribn al-Khattab! I have witnessed a time
when al-Khattab and his son Umar were wandering around wearing clothes
which could not even cover them properly while Al-Aas ibn Wail (Amr's
father) sported brocade lined with gold..."
"As for your father and the father of Umar, they are in hell,"
retorted Muhammad ibn Maslamah, because they did not accept Islam. "As
for you, if Umar did not give you an appointment, you would have been
pleased with what you got from their udders," continued Ibn Maslamah
obviously disabusing Amr's mind of any ideas he might have of
appearing superior because he was the governor of Egypt.
"Assemblies must be conducted as a form of trust," said Amr in an
attempt to diffuse the situation and Muhammad ibn Maslamah replied:
"Oh yes, so long as Umar is alive." He wanted to impress upon people
the justice of Umar and the egalitarian teachings of Islam. Muhammad
ibn Maslamah was averitable scourge against all arrogant and haughty
behavior.
On another occasion and at another end of the Muslim state under his
caliphate, Umar heard that the famous Sad ibn Abi Waqqas was building
a palace atKufa. Umar sent Muhammad ibn Maslamah to deal with the
situation. On reaching Kufa, Muhammad promptly burnt the palace down.
One does not know whether people were more surprised by the
instructions of Umar or by the humiliation of Sad ibn Abi Waqqas, the
famed fighter, conqueror at Qadisiyyah, and theone praised by the
Prophet himself for his sacrifices at Uhud.
Sad did not say a word. This wasall part of the great process of
self-criticism and rectification which helped to make Islam spread and
establish it on foundations of justice and piety.
Muhammad ibn Maslamah served Umar's successor, Uthman ibn Allan,
faithfully. When, however, the latter was killed and civil war broke
out among the Muslims, Muhammadibn Maslamah did not participate. The
sword which he always used and which was given to him by the Prophet
himself he deliberately broke. During the time of the Prophet, he was
known as the "Knight of the Prophet". By refusing to use the sword
against Muslims he preserved this reputation undiminished.
Subsequently, he made a sword from wood and fashioned it well. He
placed it in a scabbard and hung it inside his house. When he was
asked about it he said: "I simply hang it there to terrify people."
Muhammad ibn Maslamah died in Madinah in themonth of Safar in the year
46 AH.He was seventy seven years old.

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Iblees was not one of the angels

My friend told me that iblis (shaitan) used to be an angel. My wife
says that this is not true. Could you please give me some information.
Praise be to Allaah.
Iblees was definitely not one of the angels. This is indicated by
three things: the clear texts of the Qur'aan, the physicalattributes
of Iblees and the attitude of Iblees.
1 – With regard to the clear statements of the Qur'aan, Allaah says
(interpretation of the meaning):
"And (remember) when We said to the angels: 'Prostrate yourselves unto
Adam.' So they prostrated themselves except Iblees (Satan). He was one
of the jinn"
[al-Kahf 18:50]
Al-Hasan al-Basri said: Iblees was never one of the angels, not even
for an instant. He is the father of the jinn, just as Adam (peace be
upon him) is the father of mankind.
This was narrated by al-Tabari with a saheeh isnaad as stated by Ibn
Katheer in his Tafseer, 3/89.
2 – With regard to his physical attributes, Allaah stated that He
created him from fire. Allaah says (interpretation of the meaning):
"He created man (Adam) from sounding clay like the clay of pottery.
And the jinn He created from a smokeless flame of fire"
[al-Rahmaan 55:14, 15]
and it was narrated in Saheeh Muslim (2996) from the hadeeth of
'Aa'ishah (may Allaah be pleased with her) that the Prophet (peace and
blessings of Allaah be upon him) said: "The angels were created from
light, the jinn werecreated from smokeless fire, and Adam was created
from that which has been described to you."
So it is clear that there is a difference between the physical nature
of the angels and that of Iblees, and he is definitely not one of
them.
3 – With regard to his attitude, Iblees disobeyed Allaah by not
prostrating to Adam, butwe know from the Qur'aan that it is impossible
for the angelsto disobey Allaah. Allaah says (interpretation of the
meaning):
"…angels stern (and) severe, who disobey not,(from executing) the
Commands they receive from Allaah, but do that which they are
commanded"
[al-Tahreem 66:6]
Some reports which are not saheeh have been narrated from some of the
salaf, suggesting that Iblees was the best of the angels, that he was
one of the keepers of Paradise, etc. Imaam Ibn Katheer commented on
that by saying:
Many reports to that effect have been narrated from the salaf, but
most of them come from the Isra'eeliyyaat (reports narrated from
Jewish sources) which were narrated to be examined. Allaah knows best
about the true status of many of them. There are some which can be
rejected out of hand because they go against the truth that wehave
before us. In the Qur'aan there is sufficient information that we have
no need of earlier reports, because hardly any of them are free from
alterations, additions and subtractions, and many things have been
fabricated in them. The earlier nations did not have scholars to
examine these reports and eliminate those which are not sound, as
this ummah has its imams and scholars who have great knowledge and are
pious and righteous, who wrote down the hadeeth and examined it and
showedwhat is sound and what is not, and what is fabricated,
identifying the fabricators, liars and those narrators who were
unknown, and other categories of narrators. All of that was to protect
the status of the Prophet, the Seal of the Prophets and the leader of
mankind (peace and blessings of Allaah be upon him), lestany lie be
attributed to him and lest anything beattributed to him that hedid not
say or do. May Allaah be pleased with them and make them please and
make the Paradise of al-Firdaws their abode.
Tafseer al-Qur'aan il-'Azeem, 3/90.

He went to a practitioner of witchcraft to undo a spell – can he repent?

Pain squeezes my heart and I am becoming insane. I do not know what is
right and what iswrong anymore. I have done things I always avoided
doing. I moreover did things which I fear are shirk. I fear that all
my deeds are in vain. I feel that mysalaah, fasting, hajj and every
deed that might be good is fruitless. Whenever I read this ayah "If
you join others in worship with Allah, (then) surely, (all) your deeds
will be in vain" it breaks my heart by Allah.What I am saying now is
not of riyaa', it is really what I feel.
Going to pray has become heavy on me. I cannot open the Quran; Ifeel
that the Quran is cursing me because I didnot implement what I have
memorized. Even when I start reading I feel unable to continue, so I
just close it. I ask myself how I will be ableto stand in front of
Allah and say (Wa Eyyaka nasta'een) "You (Alone) we ask for help (for
eachand everything)." Wherehas this "seeking help" gone? I used before
to depend only on Allah and ask His help. I used to make du'a and
persistin it; I always felt I am close to Allah, even after this spell
matter I used tomake much du'a but I did not have patience. I feel
that Allah has tested me and I failed this test due to lack of
patience.
I feel that all my deeds are not accepted. I almost hear a sound
saying to me: "why do anything when it will not be accepted? After
what you have done all your deeds are not, nor will be accepted, all
yourdeeds are in vain".
What I have done in brief is that I went to a magician to counteract
aspell that was put on me after marriage. For morethan one month he
has been giving me things that are not understandable while I feel
hatred to be with him. I hatefully took them while I was like
heedless. Is not this a type of shirk that makes all deeds in vain and
nullifies his Islam? Did not the prophet (PBUH) say: "Incantations,
amulets and being attached to tangible things are shirk."? And said
also: "Whoever goesto a fortune-teller and believes what he says, is
kaafir of what has been revealed on Muhammad"?
Please help me; I am in pain by Allah. I have no luck in this life,
nothing of my wishes has become true, and I fear Ihave a bad end so I
lose everything in life and hereafter.
Praise be to Allaah.
Firstly:
Your feeling that you have sinned, and the pain that you feel in your
heart because of that, indicate that your faith is sound and that your
heart is pure. This isa blessing that Allaah hasbestowed upon you, for
those whose hearts are truly alive are those whoare affected by sin
and who flee to Allaah in repentance and seeking forgiveness. As for
those whose hearts are deadened, they are not affected by commission
of sins, as it is said: The dead feel no pain.
Allaah says concerning the people of faith (interpretation of the meaning):
"Verily, those who are Al-Muttaqoon (the pious), when an evil thought
comes to them from Shaytaan (Satan), they remember (Allaah), and
(indeed) they then see (aright)"
[al-A'raaf 7:201]
What is meant is that they commit sins, then they remember the
punishment of Allaah and His great reward, and His promises and
warnings, so they repentand turn to Him, and they seek refuge with
Allaah, and come straight back to Him. "and (indeed) they then see
(aright)" i.e., they realize the error of their ways and set
themselves straight. End quote from Tafseer Ibn Katheer.
All you have to do is repent and seek forgiveness, and remember that
you are turning to a Lord Who is Most Merciful, Who rejoices over the
repentance of His slave and accepts it from him, and turns his bad
deeds into good deeds, no matter what these bad deeds were.
It is as if you do not realize that Allaah acceptthe repentance of
kaafirs, atheists, evildoers and sinners if they repent and turn back
to Him, so how can He not accept the repentance of believers if they
fall into sin, whenthey are the ones who love Him and turn to Him, who
bow and prostrate, who do wudoo' and purify themselves, and know that
no one can forgive their sins except Him, and no one can help them to
mend their waysexcept Him; so they hasten to regret (their sin) and
seek His forgiveness, and say: OurLord, we have wronged ourselves, and
if You do not forgive us and have mercy on us, we will be among the
losers. The Most Merciful says to His angels: My slave knew that no
one forgives sinsexcept Me. I bear witnessto you that I have forgiven
him. Then his sorrow and worry disperse, and contact with Allaah is
re-established and he feels comforted. By Allaah, how sweet is the joy
of the penitents and how beautiful is the return of the sinners.
The Most Merciful Lord says (interpretation of the meaning):
"Know they not that Allaah accepts repentance from His slaves and
takes the Sadaqaat (alms, charity), and that Allaah Alone is the One
Who forgives and accepts repentance, Most Merciful?"
[al-Tawbah 9:104]
"And those who invoke not any other ilaah (god) along with Allaah, nor
kill such person as Allaah has forbidden, except for just cause,
norcommit illegal sexual intercourse __ and whoever does this shall
receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and
he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and
do righteous deeds; for those, Allaah will change their sins into good
deeds, and Allaah is Oft-Forgiving, Most Merciful"
[al-Furqaan 25:68-70]
al-Bukhaari (7507) and Muslim (2758) narrated that Abu Hurayrah (may
Allaah be pleased with him) said: I heard the Prophet (peace and
blessings of Allaah be upon him) say: "A man committed a sin and said:
'O Lord, forgive me.' His Lord said: 'Does My slave realize that he
has a Lord Who forgives sin, and calls people to account for sin? I
have forgiven My slave.' Then as much time passed as Allaah willed,
then he sinned again and said: 'My Lord, I have sinned again, please
forgive it.' [Allaah] said: 'Does My slave realize that he has a Lord
Who forgives sin, and calls people to account for sin? I have forgiven
My slave.' Then as much time passed as Allaah willed, then he sinned
again and said: 'My Lord, I have sinned again, please forgive it.'
[Allaah] said: 'Does My slave realize that he has a Lord Who forgives
sin, and calls people to account for sin? I have forgiven My slave.'"
And Muslim (2749) narrated that Abu Hurayrah (may Allaah be pleased
with him) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "By the One in Whose hand is my soul, if you did
not commit sin, Allaah would dispense with you and create people who
would commit sins then ask Allaah for forgiveness, then he would
forgive them."
So hasten to repent, regret your sin and seek forgiveness, and do a
lotof righteous deeds, and receive glad tidings of goodness and
success.
Secondly:
One of the tricks of the shaytaan is to make sin appear attractive to
a person, so as to make him fall into it, then make him despair of
repenting; he gives him false advice: How can you return to Allaah
when you have done what you did? Do you not feel ashamed before Him?
Do you think He will accept it from you? Aperson's sin may be major,
such as zina, thenhe leads him through that into something that
constitutes kufr, such as not praying. So think about how the shaytaan
toys with this man.
As for the believer, the shaytaan has no way to reach him in this
manner, because he knows what we have stated above, about repentance
being essential and about his Lord rejoicing over it, and how He
honours those who repent and turns their bad deeds into good deeds.
Thirdly:
It is not permissible to go to practitioners of witchcraft,
soothsayers or fortune-tellers, even ifthat is in order to undo
aspell, which is called nushrah. Rather spells are to be treated with
Qur'aanic verses and Prophetic du'aa's, and by turning to the
Creatorof mankind, may He be glorified and exalted. See the answer to
question no. 11290 and 48967 .
The Prophet (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 (2230).
And he said: "Whoever has intercourse with a menstruating woman or
with a woman in her back passage, or goes to a fortune-teller and
believes what he says, has disbelieved in that which Allaah revealed
toMuhammad (peace and blessings of Allaah be upon him)."
Narrated by Ahmad (9779), Abu Dawood (3904), al-Tirmidhi (135) and Ibn
Majaah (936); classed as saheeh by al-Albaani in Saheeh Ibn Majaah.
This is to be understood as referring to minor kufr, according to many
scholars, unless he believes that the practitioner of witchcraft or
fortune-teller has knowledge of the unseen.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: "...and
askshim about something, his prayer will not be accepted for forty
days" - the apparent meaning of the hadeeth is that just asking him
something means that his prayer will not be accepted for forty days,
but this is not absolute. Asking a fortune-teller and the like falls
into several categories:
1 - Asking him a question. This is haraam because the Prophet (peace
and blessings of Allaah be upon him) said: "Whoever goes to
afortune-teller ..." The fact that punishment is confirmed when asking
him indicates that it is haraam, because there isno punishment except
for doing a haraam action.
2 - Asking him and believing him, and paying attention to what he
says. This is kufrbecause believing that he has knowledge of theunseen
is disbelieving the Qur'aan, as Allaah says (interpretation of the
meaning):
"Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah"
[al-Naml 27:65].
3 - Asking him in order to test him and find out whether he is telling
the truth or lying, not in order to follow what he says. There is
nothing wrong with this and it is not included in the hadeeth. The
Prophet (peace and blessings of Allaah be upon him) asked Ibn Sayyaad:
"What am I hiding from you?" He said: Al-dukh (referring to Soorat
al-Dukhaan).
He said: "Be off with you! You will never go beyond your rank." The
Prophet (peace and blessings of Allaah be upon him) was asking about
something that hewas concealing from him in order to test him, and he
told him of it.
4 - Asking him in order to show up his inability and lies, so he tests
him with things. This may be obligatory or essential.
Undoubtedly, disprovingthe sorcerer's statementsis something
essential, and it may be obligatory. So asking questions of the
fortune-teller is not haraam in allcases, rather it depends on what is
indicated by the shar'i evidence. End quote from al-Qawl al-Mufeed
(2/49).
Based on this, if you did not believe that this practitioner of
witchcraft had knowledge of the unseen, then you are safe from major
kufr, praise be to Allaah.
Some scholars are of the view that it is permissible to undo
witchcraft with witchcraft, but this is a weak view, that opens the
door to evil and encourages practitionersof witchcraft to carry on
with their falsehood andencourages others to learn witchcraft on the
grounds that they will benefit people.
Wearing an amulet in the belief that it can bring benefit or cause
harm is major shirk. Believing that it has some effect is minor shirk.
See question no. 34817 .
We ask Allaah to accept your repentance and to erase your sins, and to
give you well being in your religious and worldly affairs.
And Allaah knows best.

She thinks that the jinn are stealing from her house

I am a Muslim woman living in Europe. I have been living in my home
for a year. Few months ago I noticed that some things are disappearing
from my home. Initially I did not care about it. Butsomething returned
after it disappeared, I have been looking for this thing for three
months in the same place where I found it eventually. I became really
frightened and started to remember all things that disappeared before.
My heart is full offear and doubt. Are there devils or something in
this house?I pray regularly and readQuran daily, Alhamdulillah. I may
neglect the daily adhkaar sometimes but now I am Alhamdulillah regular
in saying them. I still fear for myself and family. Shall I leave this
home or not? I cannot tolerate living here anymore, I am really tired,
please help me.
Praise be to Allaah.
Firstly:
You have done well to pray regularly and reciteQur'aan daily, because
these are among the best of deeds and meansof protection against
destructive and harmful things. We ask Allaah to protect you and give
youwell being in your religious and worldly affairs.
Secondly:
If you are certain that some things have disappeared from your house,
and that no one who lives with you has taken something for some
reason, and that has happened repeatedly, then it is not unlikely that
that was done by the jinn, because there are good and bad among them,
and there are some who steal for themselves or for others. But the
remedy for that is simple, praise be to Allaah. If you mention the
name of Allaah whenyou put something down, and you say the name of
Allaah when you enter the house, andwhen you shut the door,then the
jinn will have no way of entering your house or taking any of your
things.
Muslim (2018) narrated from Jaabir ibn 'Abd-Allaah (may Allaah be
pleased with him) that he heard the Prophet (peace and blessings of
Allaah be upon him) say: "When a man enters his house, and mentions
Allaah, may He be glorified and exalted, when he enters and when he
eats, the shaytaan says: 'You have no place to stay and no dinner.'
But if he enters and does not mention Allaah when he enters, the
shaytaan says, 'You have found a place to stay.' And if he does not
mention Allaah when he eats, he says: 'You have found a place to stay
and dinner.'"
And Muslim (2012) narrated from Jaabir (may Allaah be pleased with him
that the Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Cover vessels, tie up waterskins, close doors and
extinguish lamps, for the shaytaan does not undo waterskins or open
doors or uncover vessels.If one of you cannot findanything but a stick
to place over his vessels, or to mention the name of Allaah, let him
do so…"
Al-Bukhaari (3280) narrated it with the wording: "Shut your door and
mention the name of Allaah; extinguish your lamps and mention the name
of Allaah; tie up your waterskins and mention the name of Allaah;
cover your vessels and mention the name of Allaah, even if you just
place something on top of it."
Based on this, if you shutthe door and mention the name of Allaah, and
you put your things in a box, for example, and say the name of Allaah,
then they will be protected, in sha Allaah, because the shaytaan
cannot upon a door or uncover a vessel.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said, concerning
the lessons learned from the hadeeth of Abu Hurayrah and his
conversation with the jinni who was stealing from the zakaah dates:
The jinn eat human food, and they speak human words, and they steal
and cheat. It also points to the virtue of Aayat al-Kursiy and the
virtue of the last verses of Soorat al-Baqarah, and tells us that the
jinn can get food over which the name of Allaah has not been
mentioned. End quote.
If you take these means, but you still do not feel comfortable staying
in the house, then it is better to look for another house. Abu Dawood
(3942) narratedthat Anas ibn Maalik (may Allaah be pleased with him)
said: A man said: O Messenger of Allaah, we lived in a house and we
were great in number and wealthy, then we movedto another house where
our numbers and our wealth grew less. The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Leave it for it is bad."
Classed as hasan byal-Albaani in Saheeh Abi Dawood.

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Sultan ul Arifin Hazrat Sultan Bahu (R.A) - Sufism Biographies

HU is within, HU is without, HU always reverberates in my heart.
The would in my heart aches constantly
With the un-abating pain of HU's love.
The darkness of ignorance departs
From the heart lit by HU (God Allah)
I sacrifice myself to the one, O Bahu,
Who has realized the significance of HU.
God is within you, say allmasters and saints
During the reign of Mughal king Shah Jehan,Bazid Muhammad was one of
his important officials. He was not onlyHafiz-e-Quran but also a great
scholar and was very much respected even by the king. He married to a
very religious women of his own family namely Rasti Bibi.
Shah Jehan appointed him the official (magistrate) of Kohistan and
after sometime he was sent to Multan. This area was very much liked by
him and he refused the king to go back to Kohistan, as the king
regarded him very much, he did not stress him to leave Multan. Shah
Jehan gave a village namely Kehar Gan. After sometime Hazrat Bazid
shifted to Shorkot permanently.
Rasti Bibi was very religious women and it was due to her religious
personality that Hazrat Bazid's life also changed.Rasti Bibi was such
a pious lady that she offered her "Tahjad" prayer even on that morning
Hazrat Sultan Bahu was born. She had great place in spirituality.
Hazrat Sultan Bahu cameinto this world in 1039 AH 1629 AD. He
belongedto Awan family. Awans are the descendents of Hazrat Qutab Shah
who was the uncle of Hazrat Sheikh Abdul Qadir Jilani. Hazrat Qutab
shah was the descendent of Hazrat Muhammad Bin Hanifia (Hazrat Ali
(RA))
Hazrat Sultan Bahu was a born saint and his name Bahu was given tohim
on the order of Hazrat Muhammad (S.A.W).
Her mother educated him spiritually in his childhood and Hazrat Sultan
Bahu's face was so much attractive that many Hindus accepted Islam
just after seeing his Face. At last a group of Hindus met Hazrat Bazid
Muhammad and requested him to make aschedule, for the safety of their
religious. His father died in his childhood and his mother arranged
best teacher of his time for his education and he acquired all the
knowledge very quickly because of his extra ordinary intelligence.
Soon, he became famousas a religious scholar. Owing to his mother's
teaching, he had a great inclination towards spirituality and his
immersion was extraordinary.
He got married in his early youth and twice or thrice afterwards.
When he was thirty year of age, he had a very extraordinary vision in
which he saw Prophet Muhammad (PBUH) through the spiritually
recommendations and support of Hazrat Ali(RA) and Hazrat Sheikh Abdul
Qadir Jilani. The Prophet (PBUH) himself took his bay'ah and allowed
him to pass on the sufi teaching.
He often mentioned in his books about his presence in the spiritual
meetings presided by the Prophet (S.A.W) himself. However in the
treatise of the spirit, he calls Hazrat Sheikh AbdulQadir Jilani his
Murshid . He is always lavish in thepraise of Hazrat and callshimself
Qadiri. In his eyes, the teaching of theQadiriya order were most
effective for the spiritual development bythe disciplines. But at the
same time it is evidently clear that by the Qadiriya order, he means
the one that he himself represented. He names it Sarwari Qadiri.
His mother was very pleased to hear the vision and asked him to have a
bay'ah of 'murshid'. Hazrat Sultan Bahu requested his mother to take
his bay'ah but she replied a women can take bay'ah if it was possible
then the wives of Holy Prophet (PBUH) and Hazrat Rabia Basri had also
taken a bay'ah.
So she asked Hazrat Sultan Bahu to go east wards. Finally Hazrat
Sultan Bahu met Hazrat Shah Habibullah who welcomed him very warmly
and asked aboutthe reason of his comingHazrat Sultan Bahu told
everything. After listening, he replied Hazrat Sultan Bahu that wordly
love and Faqr can't go side by side. So Hazrat Sultan Bahu cameback
home and sold most of his land and distributed the money among the
poor. When he returned to Hazrat Shah Habibullah and requested him to
take his bay'ah.
He asked him to go to Delhi, where Sheikh Abdur Rehman Qadri is
living. He will take bay'ah. So he left that place and when he reached
Delhi, a person asked him name and told him that he is the disciple of
Sheikh Abdur Rehman Qadri, he was orderd to welcome Sultan Bahu was
much astonished to hear all this and said, yes I am Sultan Bahu.
That person guided him to the residence of Sheikh Abdur Rehman took
the bay'ah of Hazrat Sultan Bahu. Hazrat Sultan Bahu was much pleased
after the bay'ah and started giving solution of people's problems.
People started visiting him and soon he becamefamous all around. He
became a hope of light for hopeless people. When Sheikh Abdul Rehman
heard this he called on Sultan Bahu and said, we did not give you all
this to distribute in such a way. Hazrat Sultan Bahu replied, I did
this because if I need more so that I can get it from you.
Secondly I know that here you are on my backand thirdly Holy prophet
(PBUH) orderd me to help the people. Then Hazrat Sheikh Abdur Rehman
gave him the permission to serve will remain forever. When hecame back
home Rasti Bibi was very much pleased to see him. He started working
on his remaining land and preaching also due to which a large number
ofpeople embraced Islam.
It is narrated that a poorbut respectable Sayed was advised by a
dervishto seek Hazrat Sultan Bahu(RA) for his materialneeds. The sayed
found Hazrat Sultan Bahu(RA) working in the fields under intense heat.
Sayed was disappointed that what can this man give him when himself
seems in want and dressed in tattered clothes. Disappointed, Sayed
decided to return to his village. As he was turning back, Hazrat
Sultan Bahu(RA) called Sayed Sahib, why are you turning back speak
what do you see? Sayed narrated his material needs to the Saint.
Hazrat Sultan Bahu(RA) asked Sayed to excuse him while he attended the
call of nature. After returning, the Saint threw the stone with which
he dried himself in anger at the direction of the Sayed .
Wherever the stone made contact with the clay ground wher they were
standing turned into gold ingots. Sayed was told to take the goldfor
his needs and depart immediately so that nobody could be aware of what
had taken place.It is said that this gold in the form of jewellery is
still extent in the same family for several generation.
Once Hazrat Sultan Bahu(RA) was accompanied by his attendant Sultan
Naurang Khatran (RA) a dervish who was blessedwith spiritual light by
the Saint himself when they approached the vicinity of kellar Keha,
the approach of the month of Ramazan had been heralded in by the
drumbeat of a caller form nearby village. Hazrat Sultan Bahu(RA) spent
the entire month of Ramazan meditating in an isolated cave in
themountains nrearby. Drowned in the ocean ofmercy and remembrancethe
entire month of Ramazan passed with out the intake of food on the part
of the saint.
The dervish who accompanied the Saint had received daily his food for
Sehri and Iftaar miraculously by a deer which used to appear with the
food tied on its horns. This happening has been put into verse by
Hazrat Naurang Khatran (RA) the attendat himself.
He said:
Strange and wonderous,my sight did witness.
Spectacle of Bahu,
Load of lover; carried on horns of a deer.
At the approach of Eid, a call was heard from the nearby village
announcing the end of Ramazan. Disturbed by the sound of drumbeats
from the village, Hazrat Sultan Bahu(RA) raised his head from the
meditation and enquired his attendant as to what all the noise was
about. Sultan Naurang Khatran (RA) replied Hazrat the Eid moon has
been sited and you in a state of intoxication and annihilation in the
remembrance of Allah for the entire month. The Saint exclaimed: What
about my fast, salaam and taravee for the month or Ramazan. It is
narrated by his attendant that despite having being in a state of
intoxication in the remembrance of Allah, Hazrat Sultan Bahu(RA)
performed all his Qaza fasts and Salaats. This is the state of the
true friends of Allah that theydo not even for one moment leave aside
the Sunna of the Holy Prophet (PBUH) or any other obligatory commands
of the Shari'a. it is said that thisepisode of cave is the only one
time that Hazrat Sultan Bahu(RA) had been in a state of intoxication,
otherwise his entire life had been spent in a state of sobriety, so
much so thathe did not miss even a single Mustahab act of the Shari's.
Hazrat SultanBahu(RA) completed his Qaza fasts and Salaats. It is
narrated that thereafter the Saint gavespiritual attention to thedeer
and it expired.
A grave was dug and thedeer was buried near the cave in which the
saint had passed his month of Ramazan. My grand Sheikh, Hazrat Faqir
Noor Muhammad Sarwari Qaderi (RA), visited this place and reported
that even today one can feel the spiritual light, radiance, brilliance
and luminous vibration energy in the cave and surrounding area.
It has such a magnetic effect on the visitor that any sincere seeker
sitting in the cave in the remembrance of Allah experience a state of
illumination.

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Why The Prophet peace be upon him cannot be Allah's Noor?

Allah's noor can never beparted in any case. If some one believes that
he sallallahu alaihi wasallam was a part of Allah's noor he is really
amushrik. However he sallallahu alaihi wasallam was from the noor
Allah Almighty in such a way that no part of Allah's noor
separatedfrom the noor of Allah Almighty. It can be understood by an
example that if we put a mirror in the direction of Sun so its
reflection will appear in the mirrorand no part of the sun will
separate from it or itcan be understand by the example that if we
kindle a lamp by anotherburning lamp likewise if we kindle hundreds of
lamps no light decreases from the first lamp but the all other lamps
also be kindled. Likewise wasthe example of our beloved Prophet
sallallahu alaihi wasallam, when the eternal noor of Allah Taala came
on the mirror of edam (nothing) the first creation which came into
being was our holy Prophet sallallahu alaihi wasallam in a manner no
light separated from the eternal light of Allah Almighty.
Here I write down some proofs that our Holy Prophet sallallahu alaihi
wasallam was not only a bashar but he was a noor too. These examples
have been written in order to makeit easy to understand otherwise
Allah Almightyis beyond the examples.
Hazrat Ibn-e-Abbas (Allahis well pleased with him)cousin of the holly
prophet (Allah's Grace and Peace be upon Him) says in the commentary
of the verse 35 from chapter 24: Sura Noor."The similitude of the Noor
(Light) of Allah is Noor (light) of the Holy Prophet (Allah's Grace
and Peace be upon Him),when he was in the backs of ancestors".
(Tafseer-e-Ibne Abbas page 372)
Now I am giving you the names of the books in which this hadith has
been narrated. Allama Ibne Hagar hatiami wrote in his book that the
hadith,"Undoubtedly Allah Almighty created the"Noor of Prophet
Muhammad (Allah's grace and Peace be upon Him) before every thing",
has been narrated by Imam Abdur Razzaq in his book of hadith (Fatawa
-e- Hadithia, page 289) There are many other great ulmas who have
narrated this hadith in their books , I am writing for you the names
of few books with their writers
1. Allama Hassan -bin- Muhammad Diyar Becri,"Tarekh -ul- Khamees".
2. Shah Abdul Haq Muhaddith Dehlvi,"Madarig-un-Nabuwwah" Vol 2, page 2
3. Allama Zarqani,"Sherha Movahib", vol. 1,page 55
4. Allama Abdul Ghani, " Al Hadiqa tul Ndiyah", Vol. 2, page 375

The Permissibility of Proclaiming Ya RASOOLALLH

Question: What is the ruling of the Ulema of Islam on the following matter?
Zaid, who is a Muslim and believes in Almighty Allah and the
Prophethood of his beloved Prophet (sallal laahu alaihi wasallam),
recites after
every Salaah and at other times, the following verses:As Salaatu Was
Salaamu Alaika Ya Rasoolullah -"Peace and Blessings upon you, O
Messenger of Allah."Or As Alukash Shafaa'atu Ya Rasoolullah - "I seek
from you Shafaa'at (Intercession), O Messenger of Allah." I ask the
learned Scholars of Islam:
(1) Are such calls to the Holy Prophet (sallal laahu alaihi wasallam)
permitted in Islam?
(2) What is the ruling of the Learned Scholars concerning individuals
who refer to those who call to the Prophets and Saints as Kaafirs and
Mushriks?
Please enlighten us on this. We pray that you enjoy the mercy of Allah
on the Day of Judgement. Aameen.
Answer:
Alhamudullilahi wa Kafaa Was Salaatu Was Salaamu alaa Habeebihil
Mustafa wa Aalihi Wa Ashaabihi Oolis Sidqi Was Safaa
The utterance of the above words are indeed permitted and no
personother than those who are misled would argue with it. For
reference on this matter, we shall consult the following great Jurists
of Islam andtheir books:
A. "Shifa-us-Siqaam", by Imaam Taqi'udeen Abul Hasan Subki (radi Allahu anhu),
B. "Mawaahibbe Ladunnia", by Imaam Ahmed Qastalaani (radi Allahuanhu),
being the Sharah (Commentary) of Sahih-ul-Bukhari,
C. "Sharah of the Muwaahibbe Laddunnia", by Allama Zarqaani (radi Allahu anhu),
D. "Mutaali-ul-Mussarraat" by ImaamAllama Faasi (radi Allahu anhu),
E. "Sharah of Mishkaat", by Allama Mulla Ali Qaari (radi Allahuanhu),
E. "Ashatul Lamaat", including the books,"Jazbul Quloob"and"Madaarijun
Nubuwat", by Shaikh Muhaqqiq Allama Abdul Haq Muhaddis Dehlwi (radi
Allahu anhu),
G. "Afdalul Qur'a", which is the "Sharah of Ummul Qur'a" by Imaam ibn
Hajar Makki (radi Allahu anhu).
I will now quote a Hadith, proving that it is permissible to utter the
above mentioned words.This Hadith has been certified authentic by the
following great Scholars of Islam:
A. Imaam Nisaai (radi Allahu anhu),
B. Imaam Tirmidhi (radi Allahu anhu),
C. Imaam ibn Maaja (radiAllahu anhu),
D. Imaam Haakim (radi Allahu anhu),
E. Imaam Baihaqi (radi Allahu anhu),
F. Imaam ibn Hazeema (radi Allahu anhu),
G. Imaam Abul Qasim Tabraani (radi Allahu anhu),
H. Imaam Manzari (radi Allahu anhu),
I. Imaam Muslim (radi Allahu anhu),
J. Imaam Bukhari (radi Allahu anhu).
(1) All the above mentioned Scholars of Ahadith, narrate on the
authority of Hazrat Uthman bin Haneef (radiAllahu anhu), that a Sahabi
who was blind bybirth was taught a special Du'a by the Holy Prophet
(sallal laahu alaihi wasallam), which he was to recite after every
Salaah.
The Du'a is as follows: Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika
Binabiyika MuhammadinNabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu
Bika ila Rabbi FiHaajati haazihi lituqda li.Allahumma Fashaf'fi'u
Fiya. "O Allah, I ask from you, and turn towards you through the
Wasila (Medium) of Your Nabi Muhammad (sallal laahu alaihi wasallam),
who is indeed a Prophet of Mercy. O Muhammad, with your Wasila
(Medium) I turn towards Allah for my need so thatit may be bestowed.
O Allah, accept the Prophet's intercession for me."
(2) Imaam Tabraani (radiAllahu anhu), in his"Muhjam" records the
following incident:
A person in dire need visited Ameerul Mu'mineen Hazrat Uthman Ghani
(radi Allahanhu). The Caliph was busy with some other work and he did
not attend to his need. Thereafter, the person went to Hazrat Uthman
bin Haneef (radi Allahu anhu) and complained about the matter. Hazrat
Uthman bin Haneef (radiAllahu anhu) ordered the man to perform the
Wudhu (ablution), enter the musjid and to offer two Rakaats of Nafil
Salaah. He was then to recite the following Du'a:Allahumma Inni As
Aluka Wa Ata Wajjahu Ilaika Binabiyina Nabiyyir rahmati Ya Muhammadu
Inni Ata Wajjahu Bika ila Rabbi Fayadiha Haajati wa tazkuru haajataka
wa ruh illaya hatta arooha
ma'aka. "O Allah, I beg ofyou and I seek your assistance, with the
Wasila (Medium) of your beloved Prophet (sallal laahu alaihi wasallam)
who is the Prophet of Mercy. O Muhammad! I turn to Allah with your
Wasila so that my needs be fulfilled."
Thereafter, he was told to mention his need. On completion, he was
told to visit Hazrat Uthman bin Haneef (radi Allahu anhu), so that
both could visit the august court of Hazrat Uthman Ghani (radi Allahu
anhu).When he presented himself in front of the great Caliph, he was
not only shown great respect, but his need and wish were also
immediately granted. The Caliph, then addressing the man stated: "In
future if you require any favour, come immediately to me."
After they had left the court of the great Caliph,the man thanked
Hazrat Uthman bin Haneef (radiAllahu anhu) for mentioning him to the
Caliph, the latter clearly stated that he had not even approached the
Caliph. He then stated:"By Allah, I saw the Holy Prophet (sallallaahu
alaihi wasallam) teaching the very same Du'a to a blind man.
Miraculously, the blind man then approached usbefore we could even
complete our conversation, and it appeared as if he had never been
blind."
Imaam Tabraani and Imaam Munzari (radi Allahu anhuma) have both stated
that this Hadith is authentic.
(3) Imaam Bukhari (radi Allahu anhu) in his"Kitaabul Adaabul Mufrad",
Imaam Ibnus Sinni and Imaam ibn Bashkool (radi Allahu anhuma) have
recorded that, Hazrat Abdullah IbnOmar (radi Allahu anhu) once
suffered from a cramp. Someone advisedhim to remember the person whom
he loved the most. The great companion then proclaimed loudly, "Ya
Muhammadah." It is recorded that he was immediately relieved.
(4) Imaam Nawawi (radi Allahu anhu) in his commentary of the Sahih
Muslim, including in his book, "Kitaabul Azkaar", records that some
individuals were sitting in the company ofHazrat Abdullah ibn Abbas
(radi Allahu anhu),when suddenly one of them suffered from cramps. The
great companion advised the man to remember the person whom he loved
the most. The man proclaimed, "Ya Muhammadah." He was immediately
cured. There are in fact many Ashbaab who narrate incidents of similar
incident.
(5) Substantiating this, Allama Shahaab KhafaajiMisri (radi Allahu
anhu) states in his "Naseem-ur Riyaaz" a commentary ofthe "Shifa" by
Imaam Qaadi Ayaaz (radi Allahu anhu), that it is an established
practice of the people of Medina Shareef to proclaim "Ya Muhammadah"
in times of difficulty and anxiety.
(6) Hazrat Bilal bin Al Haarith Muzani (radi Allahu anhu) states: A
drought which was known as "Aamur Ramadah" once occurred during the
Caliphate of Hazrat UmarAl Farouk (radi Allahu anhu). His tribe the
Bani Muzaina approached him and complained that they were dying of
hunger, and thus requested the Caliph to sacrifice a few sheep. When
he told them that there was nothing left ofthe sheep, they still
insisted. After the sheep were cut and cleaned they noticed that only
red bones were to be seen. Hazrat Bilal (radi Allahu anhu), seeing
this state of affairs, proclaimed loudly, "Ya Muhammadah", in grief
and concern.
He was then blessed with seeing the Holy Prophet (sallal laahu alaihi
wasallam) in his dream, who informed him of future glad tidings which
did occur later on.
(7) Imaam-e-Mujtahid Sayyidi Abdur Rahman Huzaili Kufi Masoodi (radi
Allahu anhu), was the grandson of Hazrat Abdullah ibn Masood (radi
Allahu anhu). He was also a very great Jurist and a Taabi'in of high
rank. It is stated that he used to wear a long hat with the inscribed
words,"Muhammad, Ya Mansoor."
(8) This was also confirmed by Imam Hasheem bin Jameel Az Zaaki (radi
Allahu anhu) who was among the great Ulema and Muhadditheen of the
time states: "I saw him (ie, Hazrat Abdur Rahman Masoodi) place a long
hat on his head, with the words inscribed, 'Muhammad, Ya Mansoor'."
(9) It is recorded in the Fatawa of Hazrat Imaam,Shaikul Islam,
Shahaab Ramli Ansaari whether it was permissible for the people to
invoke the names of Prophets, Saints and Ulema in times of difficulty
as theynormally did. The great scholar replied:"Undoubtedly it is
permissible to seek the assistance of great Prophets, Saints and
Ulema. They do in fact assist, even after they have departed from this
world."
(10) Imaam Allama Khairudeen Ramli (radi Allahu anhu), the illustrious
teacher of the scholar who has written the authentic book on Islamic
Jurisprudence,"Durre Mukhtaar", states in his "Fatawa Khayria":"People
who proclaim, Ya Sheikh Abdul Qaadir (are merely emulating) acall,
what, therefore, is the reason for it, not to be
permissible?"
(11) Sayyidi Jamal bin Abdullah bin Omar Makki(radi Allahu anhu), in
his Fatawa states that he was questioned about those people who
proclaim in times of difficulty, "Ya Rasoolullah, Ya Ali, Ya Sheikh
Abdul Qaadir" as to these proclamations being permissible in Islam.
The great scholar replied: "Yes, these proclamations are permissible,
to call to them is permissible including using their names as Wasilas.
This is permissible in the light of the Shari'ah. Such an act is
desirable and approved. Only those individuals who are stubborn and
arrogant would oppose or question this reality, andthey certainly are
unfortunate and deprived of the Barakaat(blessing) of the Awliya
Allah."
(12) Imaan ibn Jouzi (radi Allahu anhu), In his book, "Oyunil
Hikaayat", narrates a strange and amazing incident of three brothers
who were constantly engaged in Jihad (Holy Islamic War). He narrates:
Once, while engaged in Jihad with the Christians of Rome, they were
captured and tortured. The King informed them that if they adopted the
religion of Christianity he would set them free. The brothers refused
to do so. Instead they all proclaimed aloud, "Ya Muhammadah." The
Kingbecame furious and ordered two of the brothers to be thrown into
boiling oil. After a while, the youngest escaped from the clutches of
his capturers accompanied by the daughter of the King, whom herself
was amazed at the piety of the young Muslim.
Six months later when they were about to be married, the two martyred
brothers amazingly appeared accompanied by a groupof Angels. When it
was inquired as to how they had survived they replied: "When you saw
us being thrown into theboiling oil, you indeed saw the truth, yet as
we entered the pot, we entered into the high stages of Jannah."
Imam ibn Jouzi (radi Allahu anhu) states that the brothers lived in
Syria and were extremely famous. Many couplets have been written in
their praise. This incident has been shortened.
Our object is to highlighthow beneficial it is to call out to the Holy
Prophet (sallal laahu alaihi wasallam). We have seen that the brothers
at a time of extreme perils and danger did not hesitate in calling to
the Prophet (sallal laahu alaihi wasallam). How were they rewarded?
Very clearly they were rewarded with such blessing that the two
Shuhada immediately entered Jannah, while the youngest brother was
saved and married the King's daughter, andthe two Shuhada were
actually given permission to attend themarriage of their younger
brother accompanied by a groupof Angels.
Where are those personswho proclaim that it is Haraam to call on great
Prophets and Saints for assistance? If they firmly believe that it is
Haraam,why have the great scholars clarified this action (of calling
to Prophet's and Saints) as permissible and extremely beneficial?
(13) Huzoor Pur-Noor, Sayiddina Ghous-e-A'zam (radi Allahu anhu),
states: "If a person in distress or hardships calls out to me, his
hardship will be eradicated. If a person uses my name as his Wasila
(medium) and pleads to Allah, his need will be fulfilled."
The great Saint then goes on to describe a Salaah, which can be
extremely beneficial. He states: "A person should perform two Rakaats
of Salaah, in every Rakaat he should recite eleven times the Sura
Faatiha and thereafter Sura Ikhlaas eleven times. After completing the
Salaah, he should recite the Durood and Salaam upon the Holy Prophet
(sallal laahu alaihi wasallam), then remembering me he should proceed
eleven steps towards the direction of Baghdad invoking my name in
every step, including mentioning his need and wish. In this
manner(Allah willing) his need and wish will be granted."
(14) The above-mentioned medicant hasbeen described and mentioned by
scholars such as, Imaam Abul Hasan Ali bin Jareer, Imaam Abdullah bin
Asad Yafa'ee Makki, Shaikh Mulla Ali Qaari, Moulana Abul Ma'aali
Mohammed Muslimi Qaderi and Shaikh-e-Muhaqqiq Moulana Abdul Haq
Muhaddis Dehlwi (radi Allahu anhum) in their treaties,"Bahjatul
Asraar","Khulaasatul Mafaakhir","Nuzhatul Khaatir","Toh'fa'ee Qaderia"
and"Zubdatul Aasaar", among others. One should also remember that the
great Ulema andSaints attribute extreme authenticity to the mentioned
article.
A point to mention about Imam Abul Hasan Noorudeen Ali (radi Allahu
anhu), the author of "Bahjatul Asraar", is that aside from being a
great Sufi, he was also considered to be a great Imaam of Qiraat. It
is reported that he received his spiritual training under the guidance
of Hazrat Sayyidi Abu Swaleh Nasr (radi Allahu anhu), the great
grandson of HazratGhousal Azam (radi Allahu anhu).
Describing the greatnessand stature of the book,"Bahjatul Asraar",
HazratAbdul Haq Muhaddis (radi Allahu anhu) in his book, "Zubdatul
Aasaar",states that the book is indeed considered to be extremely
authentic and factual in the eyes of thedistinguished and esteemed
Ulema and Saints. The book has alsobeen used as a referenceon many
occasions.

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And Allah Knows the Best!

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Published by :->
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Ruling on objecting to some of the shar’i rulings that have been prescribed by Allaah

A man says that some of the shar'i rulings need tobe re-examined and
they need to be changed, because they are not appropriate to the
current age, such as the male's share of inheritance being equal to
the share of two females. What is the shar'i ruling on those who say
such things?.
Praise be to Allaah.
It must be understood that one of the basic principles of faith is
referring to Allaah, may He be exalted, and His Messenger (blessings
and peace of Allaah be upon him) for judgement, submitting to their
ruling and beingcontent with it. Allaah says (interpretation of the
meaning):
"(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"
[al-Nisa' 4:59].
"But no, by your Lord, they can have no Faith, until they make you (O
Muhammad صلى الله عليه وسلم) judge in alldisputes between them, and
find in themselves no resistance against your decisions, and accept
(them) with full submission"
[al-Nisa' 4:65]
"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 5:50]
Every ruling that goes against the ruling of Allaah is a ruling of
ignorance (Jaahiliyyah). Allaah says (interpretation of the meaning):
"Is not Allaah the Best of judges?"
[al-Teen 95:8]
"The command (or the judgement) is for none but Allaah. He has
commanded that you worship none but Him (i.e. His Monotheism); that is
the (true) straightreligion, but most men know not"
[Yoosuf 12:40]
Thus it is clear that refusing to refer for judgement to Allaah, may
He be glorified and exalted, and His Messenger (blessings and peace of
Allaah be upon him), or rejecting their ruling, or believingthat the
ruling of someone else is better than their ruling, constitutes kufr
(disbelief) and puts one beyond the pale of Islam.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
With regard to the rulings which Allaah has prescribed for His slaves
and explained them in His Holy Book or on the lips of His trustworthy
Messenger (blessings and peace of Allaah be upon him), such as the
rulings on inheritance, five prayers, zakaah, fasting and other things
which Allaah has explained to His slaves and on which the ummah is
unanimously agreed, no one has the right to object to them or to
change them, because this is clear legislation that was decreed for
the ummah at the time of the Prophet (blessings and peace of Allaah be
upon him) and after him until the Hour begins. That includes giving
the male more than the female [ininheritance] among children, sons'
children, siblings through both parents and siblings through the
father, because Allaah has explained it in His Book and the Muslim
scholars are unanimously agreed on that, so it is obligatory to act
upon that out of conviction and faith. Anyone who says that what is
better is something other than that is a kaafir, and similarly the one
who says that it is permissibleto go against that is to be regarded as
a kaafir because he is objecting to the rulings of Allaah, may He be
exalted, and His Messenger (blessings and peace of Allaah be upon him)
and to the consensus of the ummah. The authorities should ask him to
repentif he is a Muslim; if he repents, all well and good, otherwise
he is to be executed as a kaafir and an apostate from Islam, because
the Prophet (blessings and peace of Allaah be upon him) said: "Whoever
changes his religion, execute him." We ask Allaah to keep us and all
the Muslims safe and sound from misguiding turmoil and going against
pure sharee'ah.

The virtue of observing a lot of naafil fasts in themonth of Muharram

Is it Sunnah to observe a lot of naafil [supererogatory] fasts inthe
month of Muharram?Is there anything special about this month compared
with other months?.
Praise be to Allaah.
The month of Muharram is the first month of the Arabic year, and it is
oneof the four sacred months of Allaah. Allaah says (interpretation of
the meaning):
"Verily, the number of months with Allaah is twelve months (in a
year), so was it ordainedby Allaah on the Day when He created the
heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th,
the 11th and the 12th months of the Islamic calendar). That is the
right religion, so wrong not yourselves therein"
[al-Tawbah 9:36]
al-Bukhaari (3167) and Muslim (1679) narrated from Abu Bakrah (may
Allaah be pleased with him) that the Prophet (peace and blessings of
Allaah be upon him) said: "The division of time has turned to its
original form which was current the day Allaah created the heavens
andearth. The year consists of twelve months of which four are sacred:
three consecutive months, Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram, and
Rajab of Mudar which comes between Jumada and Sha'baan."
It was proven from the Prophet (peace and blessings of Allaah be upon
him) that the best fasting after Ramadaan is fasting in the month of
Muharram. It was narrated that Abu Hurayrah (may Allaah be pleased
with him) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "The best fasting after Ramadaan is the month of
Allaah Muharram, and the best prayer after the obligatory prayer is
prayer at night." Narrated by Muslim, 1163.
With regard to the phrase "the month of Allaah", mentioning the month
in conjunction with Allaah is a sign of its great status. Al-Qaari
said: it seems that what is meant is all of the month of Muharram.
But it was proven that the Prophet (peace and blessings of Allaah be
upon him) did not fast any month in full apart from Ramadaan, so this
hadeeth is to be understood as meaning that it is it is encouragedto
fast a lot in the monthof Muharram, not to fast the whole month.
And Allaah knows best.

Praying behind someone who writes amulets

Is it permissible to pray behind an imam who writes amulets, which
some people believe give protection against witchcraft and the evil
eye? If it is not permissible, what shouldwe do? Please note that we
live in a village where there is only one mosque, in which the prayers
led by this imam.
Praise be to Allaah.
Firstly:
It is not permissible to wear amulets, even if they contain words
fromthe Holy Qur'an, because of the general meaning of the words of
the Prophet (blessings and peace of Allah be upon him): "Whoever wears
an amulet, may Allaah never fulfil his wish and whoever wears a
seashell, may Allaah never protect him from what he fears." Narratedby
Ahmad (17440); classed as hasan by Shu'ayb al-Arna'oot in Tahqeeq
al-Musnad.
And he (blessings and peace of Allah be upon him) said: "Whoever wears
an amulet has committed shirk (i.e., associated something with
Allah)."
Narrated by Ahmad and al-Haakim; classed as saheeh by al-Albaani in
Saheeh al-Jaami', no. 6394.
If amulets contain versesfrom the Qur'an, there is a scholarly
difference of opinion concerning that,but the most correct opinion is
that they are not allowed, because of the general meaning of the
evidence, and so as to block the means that may lead to shirk, and
because that usually involves treating the verses with disrespect,
because people usually sleep wearing the amulet, or enter the washroom
with it, and so on.
It says in Fataawa al-Lajnah ad-Daa'imah (1/212): The scholars are
unanimously agreed that it is haraam to wearamulets if they contain
anything other than words from the Qur'an, but they differed if they
do contain words from the Qur'an. Some said that it is permissible to
wear them and others said that it is not permissible. The view that it
is not permitted ismore likely to be correct,because of the general
meaning of the hadeeths and so as to block the means that may lead to
shirk. End quote.
See: Question no. 10543 and 20349
Secondly:
If the amulets that are written by this imam contain any elements of
shirk, such as asking of anyone other than Allah,may He be exalted,
among the jinn or angels or righteous people, or this imam is one of
those who practice this kind of shirk, or he claims to have knowledge
of the unseen, it is not permissible to pray behind him. But if it is
free of shirk and he is one of the people of Tawheed (i.e., he
affirmsthe Oneness of Allah), then prayers offered behind him are
valid. It is essential to advise himin either case, because amulets of
all types are haraam, as stated above.
The Standing Committee for Issuing Fatwas were asked about praying
behind someone who writes amulets for people, and they replied:It is
permissible to pray behind one who writes amulets from the Qur'an and
du'aa's prescribed in Islam, but he should not write them because it
is not permissible to wear them. But if the amulets contain any
elements of shirk, one should not pray behind the one who writes that
and it is essential to explain to him that this is shirk. The one who
should advise him is the one who knows that he does that.
End quote from Fataawa al-Lajnah ad-Daa'imah, 3/65
Shaykh Saalih al-Fawzaan (may Allah preserve him) was askedabout
praying behind someone who writes amulets, and he replied:
With regard to what youhave mentioned about writing amulets,
amuletsare subject to further discussion. If these amulets contain
phrases of shirk, supplication to anyone other than Allah,may He be
glorified and exalted, and unknown names, it is not permissible to
write them or use them, according to scholarly consensus, because they
are shirk. One should notpray behind this man (who writes such
amulets). But if these amulets contain words from the Holy Qur'an,
permissible du'aa's and du'aa's narrated in reports (from the Prophet
(blessings and peace of Allah be upon him)), then this is a matter
concerning which there was a difference of opinion among the scholars.
Some of them regarded it as permissible and others said that it is not
allowed, and not allowing it is more on the safe side, because opening
the door to writing them and wearing them is a meansthat may lead to
haraam types of amulets, and because writing the HolyQur'an in the
form of amulets exposes it to disrespectful treatment and taking it
into places where it is not permissible to take it. But there is
nothing wrong with praying behind the one who writes them.
To sum up: if writing amulets involves phrasesof shirk, unknown names,
calling upon anyone other than Allah or seeking the help of the
devils, created beings or jinn, these are phrases of shirk, and theone
who writes them or uses them, knowing what they contain, is a mushrik.
But if they are from the Holy Qur'an, to be on the safe side it is
better to avoid them andnot use them.
End quote from al-Muntaqa min Fataawaal-Fawzaan
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Is it
permissible to pray behind an imam who is a fraud and a charlatan,
knowing that some of them can recite Qur'an very well? Please advise
us, may Allah reward youwith good.
He replied:
If the imam is a fraud and claims to have knowledge of the unseen or
he follows myths and does evil actions, it is not permissible to
appoint him as an imam or to pray behind him, because the one who
claims to have knowledge of the unseen is a kaafir – we ask Allah to
keep us safe and sound. Allah, may Hebe glorified and exalted,says
(interpretation of the meaning): "Say: None in the heavens andthe
earth knows the Ghaib (unseen) except Allah" [an-Naml 27:65]. The same
applies to one who practices witchcraft; he comes under the same
rulings as the kuffaar because Allah, may He be glorified and exalted,
says (interpretation of the meaning):
"They followed what theShayatin (devils) gave out (falsely of the
magic)in the lifetime of Sulaiman (Solomon). Sulaiman did not
disbelieve, but the Shayatin (devils) disbelieved, teaching men magic
and such things that came down at Babylon to the two angels, Haroot
and Maroot, but neither of these two (angels) taught anyone (such
things) till they had said:We are only for trial, so disbelieve not
(by learning this magic fromus)."
[al-Baqarah 2:102].
But if he commits some sins but does not do any acts of kufr such as
witchcraft or claiming tohave knowledge of the unseen, then prayers
offered behind him are valid, although it is better to look for
someone else who is of good character and righteous, in order to
protect the people's religious commitment and avoid going against
those scholars who say that it is not permissible to pray behind him.
Sinners should not be taken as imams, but if they are already imams,
it is valid to pray behind them because the people may be being tested
with them, and it may be necessary to pray behind them. But inthe case
of one who callsupon anything other than Allah, or who seeks the help
of the dead, one should not pray behind him, because by doing these
things he comes under the same heading as the kuffaar, as these are
the acts of the mushrikeen whom the Prophet (blessings and peace of
Allah be upon him) fought in Makkah and elsewhere. We ask Allah to set
the affairs of the Muslims straight, to bless them with understanding
of their religion, and to appoint over them the best of them, for He
is All-Hearing, Ever Near.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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