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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Where Believers Live in Paradise

Allah has promised the men and women of the believers Gardens with
rivers flowing under them, remaining in themtimelessly, forever, and
fine dwellings in the Gardens of Eden. And Allah's good pleasure is
even greater. That is the great victory. (Surat at-Tawba: 72)
As we said earlier, the houses where believers live their earthly
lives are "places in which Allah has permitted to bebuilt and in which
His name is remembered" (Surat an-Nur, 36), placesthat are cared for
and kept spotlessly clean according to Allah's command. Houses in
Paradise are like these, in that they are incomparably
refreshingplaces in which Allah is remembered and offered
thanksgiving.
In the same way as thesebeautiful houses and mansions may be built
amid natural beauty, it isalso possible that they may have been built
in outstandingly modern cities with aesthetically beautiful
architecture and superior technology.
The houses mentioned in the Qur'an are generally built amid natural
beauty, as the following verse informs us:
But those who heed their Lord will have mansions raised upon mansions
high, beneath which runnning waters flow. That is Allah's promise.
Allah does not break His promise. (Surataz-Zumar, 20)
Mansions located in highplaces, with views around and below
them,provide a detailed panorama that allows their inhabitants to
perceive many beautiful things at the same time.
The Qur'an mentions that water runs below those mansions built in high
places. Thus, in order to see this view, the mansions may contain
sitting-rooms with picture windows orwith glass on all four sides. In
such mansions,"designed to provide the human spiritwith the greatest
amount of pleasure possible, believers lounge on their thrones, enjoy
the best fruits and drinks and, as they look down from above, derive
pleasure from looking at one beautiful view after another.
The mansions are designed and furnished with the highest quality
materials and the most harmonious colors, and feature comfortable
armchairs and thrones facing each other. As"gold-encrusted thrones"
(Surat al-Waqi'a, 15) and"thrones lined up" (Suratat-Tur, 20)
maintain, thrones are symbols of wealth, splendor, and power.
Believers, to whom Allah has granted Paradise's eternal blessings,
have been found worthy of such beauty. Sitting and reclining on their
thrones, and surroundedby unimaginable beauty,they continually
remember Allah. The Qur'an states:
They will enter Gardens of Eden, where they will be adorned with gold
bracelets and pearls, andwhere their clothing willbe of silk. They
will say:"Praise be to Allah, Who has removed all sadness from us.
Truly, our Lord is Ever-Forgiving, Ever-Thankful: He Who has lodged
us, out of His favor, in the Abode of Permanence, where no weariness
or fatigue affects us." (Surah Fatir, 33-35)
Reclining upon soft couches, believers "gaze around them" (Surat
al-Mutaffifin, 23). Just seeing Paradise's magnificent views and
beauties is a feast for the eyes and a great blessing. This will be an
enjoyable banquet for believers to behold.
To share these beauties and pleasures with all believers, regardless
of when they led their earthly existence, is a blessing that can be
realized fully only in Paradise. For example, tosit on facing thrones
andconverse with Musa (as), 'Isa (as), or with pious believers and the
Prophet's Companions, as well as to remember Allah with them, is not a
pleasure that the world can grant; this pleasure belongs only to
Paradise.
In Paradise, everything believers desire will be created and brought
to them by special servants appointed for that task. The Qur'an
informs us that:
Circulating among them will be youths like hidden pearls. (Surat at-Tur, 24)
Believers, whom Allah has made worthy of Paradise, are highly select
and valuable persons. The fact that they are in a position of"high
honor" (Surat as-Saffat, 42) shows the value that Allah places upon
them. The servants mentioned above, who attend immediately to the
believers' every wishand give them free and interrupted service, are
described in the Qur'an as ageless young men:
Ageless youths will circulate among them, serving them. Seeing them,
you would think them scattered pearls. (Surat al-Insan, 19)
These servants, whose sole purpose is to attendto the believers'
wishes, and the fact that the blessings are freely offered with such
perfect service, are otherexamples of glorious beauty. The gadgets
used in this service also have great value and areof high quality,
for:
Platters and cups of goldwill be passed around among them, and they
will have there all that their hearts desire and in which their eyes
find delight. You will remain in it timelessly, forever. (Surat
az-Zukhruf, 71)
While in this world, believers attend to manythings, among them
getting as close as possible to the blessings of life in Paradise. We
can learn about the magnificent material used for clothing there.
Allah teaches people in this world to wear fine clothing, as stated
in:
O Children of Adam! We have sent down clothingto you to conceal your
private parts, and fine apparel. But the garment of the fear of Allah
- that is the best! That is one of Allah's Signs, so that hopefully
you will pay heed. (Suratal-A'raf, 26)
In Surat al-A'raf, 31, Allahurges believers to wear clean and fine
clothing:"O Children of Adam! Wear fine clothing in every mosque. Eat
and drink, but do not be profligate. He does not love the profligate."
Therefore, the clothing worn in Paradise will be several times more
splendid and stylish thanworldly clothing. The Qur'an especially
mentions two kinds of material found in Paradise: silk and brocade.
For example, it states that believers will wear "fine silk and rich
brocade, face to face with one another" (Surat ad-Dukhan, 53). Inthis
world, these two materials are rare, expensive, and of high quality.
Such clothing will give great aesthetic pleasure both to the person
wearing them and the one who sees them being worn. The beauty and
splendor of this clothing only enhances the perfection of those who
wear it.
Of course, the material and clothing found there is not limited to
these two, for Allah, Whogranted these great rewards, will clothe the
people of Paradise in many more beautiful garments made of many more
beautiful materials. He can create clothing styles and materials that
are unknown to us in this world.
The Qur'an tells us that this beautiful clothing is ornamented with
jewelry to enhance its attractiveness. Gold and silver bracelets and
pearls are mentioned specifically, as in the following verses:
Allah will admit those who believe and do right actions into Gardens
with rivers flowing under them, where they will be adorned with gold
bracelets and pearls, andwhere their clothing willbe of silk. (Surat
al-Hajj, 23)
They will wear green garments of fine silk andrich brocade. They will
be adorned with silver bracelets. And their Lord will give them a pure
draught to drink. (Surat al-Insan, 21)
As this verse maintains, beautiful jewelry complements fine clothing,
and both offered for the pleasure of believers.
The basic quality of the materials in Paradise is their varied
delicacy andstriking beauty, both of which are reflections of Allah's
eternal knowledge and artistry. For example, thrones areinlaid with
precious stones and arranged carefully in high places; clothing is
made of silk and brocade, and adorned with gold and silver ornaments.
Allah has given many details about Paradise inthe Qur'an, but the
expressions that He has used allow believers to use their imagination
open. In Paradise, (Allah surely knows best) everybeliever will have
all kinds of blessings, views,and places especially designed for his
or her own pleasure. Of course, apart from the blessings announced in
the Qur'an, Allah has prepared many more surprises for believers, whom
He has made worthy of Paradise.

Endless Delight

Eat and drink with relish for what you did.(Surat al-Mursalat, 43)
The Qur'an announces that the people of Paradise are blessed with the
finest food and various drinks. But since these people require no
nourishment, we can understand that such food and drink have been
created only to give pleasure.
This food resembles the food of this world. The people of Paradise
will express this similarity in the following way:
Give the good news to those who believe and do right actions, that
they will have Gardens with rivers flowing under them. When they are
given fruit there as provision, they will say:"This is what we were
given before." But they were only given a simulation of it. They will
have there spouses of perfect purity, and will remain there
timelessly, forever. (Surat al-Baqara, 25)
Many foods in this worldaddress people's appetites and give pleasure
by their appearance and taste. Ofcourse Allah can easily create
similar foods in Paradise to give pleasure to believers. But, unlike
with earthly food, there will be no need to worry about gaining
weight, cholesterol, overeating, and so on, for Allah tells them: "Eat
and drink with relish for what you did" (Surat al-Mursalat, 43) Being
able to eat and drink beyond any reckoning is a delightfully pleasant
reward.
In order to attain Paradise, people are tested in this earthly
life.Believers show great effort and zeal in order to please our Lord,
for they turn to Him sincerely, thank Him continually, pray to Him,
and repent of their sins. As a reward, Allah offers them the blessings
of Paradise.
Leading all of the food mentioned in the Qur'an is meat. In Paradise,
Allah gives believers"any kind of fruit and meat that they desire"
(Surat at-Tur, 22), and will offer them "any bird-meat they desire"
(Surat al-Waqi'a, 22). Moreover, their food will"never run out" (Surah
Sad, 54), because believers will"enter Paradise, provided for init
without any reckoning" (Surah Ghafir, 40).
They will be able to eat as much as they want, for the amount and
types of food available will never decrease, and no one will be forced
to stop eating due to beingfull or feeling sick.
Fruit is perhaps the food most often mentioned inthe Qur'an. In
Paradise, believers receive whatever type of fruit they desire. The
Qur'an describes this:
Its shading branches willdroop down over them, its ripe fruit hanging
ready to be picked. (Surat al-Insan, 14)
Thus, we understand that fruits of Paradise grow on trees in natural
surroundings and that believers can easily pick and eat them. Surat
al-Waqi'a 28-29 mentions ""fruit-laden lote-trees with thorns removed"
and "[banana]trees layered [with fruit]," meaning that thefruit can be
obtained easily due to Paradise's infinite blessings.
The fruit it so plentiful that the tree branches cannot bear its
weight, and it is easy to reach because the branches bend down to the
ground.
This fruit may be offeredfreely on golden and silver trays and
tastefullydesigned plates to believers, who are sitting on thrones and
conversing with one another. Certainly all seeds and traces of rot and
bruising that annoy people in this world have been removed, as befits
Paradise. All fruits are offered to believers freely, with their
eye-catching beauty andwithout blemish.
Fruit also adds further color and aesthetic beauty to Paradise. The
sight of trees laden with all sorts of colorful fruits lends even more
beauty to the wonderful landscape. The predominant color is green, and
within that green are yellows, oranges, and reds that form a beautiful
view that strikes the human eye. As an indication of Allah's mighty
artistry, this view is another cause for thanksgiving.
Certainly, many kinds of drinks are also desirable.For instance, Surat
as-Saffat, 45 mentions "acup from a flowing spring passing round among
them." In Paradise, believers are given "the choicest sealed wine to
drink, whose seal is musk" (Surat al-Mutaffifin, 25-27). As these
verses state, whatever they drink is also sweet-smelling and, of
course, this wine is unlike any earthly wine.
The people who drink it will not become intoxicated or have
theirawareness impaired. Allah says that these drinks will be offered
in glasses. They will not cause headaches, a loss of control of
themselves, or any alteration in theirminds. Young men whom Allah
appointed for this service freely offer these drinks.

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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 witha
hundred lies and tells to us , In another hadithsProphet 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 freshor dry, but is written in
aClear 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 knowledgeof the Hour, He
sends down the rain, and knows that which is in the wombs. No person
knows what he will earntomorrow, 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: "Whoevertells you that he knows
what will happen tomorrow is lying." Thenshe recited, "No person knows
what he will earntomorrow."
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 byall 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
hasnothing 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 usthat 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 (peaceand blessings of Allaah
be upon him) said: "Thatis 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 itis 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 stealwords that they hear from the angels, but the
angels themselves do not have any knowledgeof 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
noblestof 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.