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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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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