Ruling on one who thinks that sihr is OK so long as it does not cause any problems

What do you think abouta man who used ruqyah,but he did not think
thatit helped him, so he turned from that to sihr (magic, witchcraft),
and he says, I think that it is OK so long as it does not cause any
problems?
Praise be to Allaah.
Sihr is evil and is kufr. If a sick person is not cured by reading
(Qur'aan and du'aa's), then we should note that medicine does not
guarantee a cure either, because not every treatment produces the
desired result. Allaah may delay the healing for a long time, or the
person may die from thissickness. It is not a condition of treatment
that the person should be healed. If a person is treated by reading
Qur'aan and does not recover, that is not an excuse for turning to
sihr, because we are commanded to take the permissible means
prescribed in sharee'ah, and we are forbidden touse haraam means. The
Prophet (peace and blessings of Allaah be upon him) said, "O slavesof
Allaah, seek treatmentbut do not seek treatment with that which has
been forbidden to you." And itwas narrated that he (peace and
blessings of Allaah be upon him) said: "Allaah does not make your
healing in that which He has forbidden to you."
All things are in the handof Allaah, may He be glorified. He is the
One Who heals whomsoever He wills, and He decrees sickness and death
for whomsoever He wills, as He says (interpretation of the meanings):
"And if Allaah touches you with harm, none canremove it but He, and if
He touches you with good, then He is Able to do all things" [al-An'aam
6:17]
"And if Allaah touches you with harm, there is none who can remove it
but He; and if He intends any good for you, there is none who can
repel His Favour which He causes it to reach whomsoever of His slaves
He wills. And He is the Oft-Forgiving, the Most Merciful [Yoonus
10:107]
So the Muslim must be patient and seek rewardwith Allaah. He must
limit himself to the means that Allaah has permitted, and beware of
that which Allaah has forbidden, whilst also believing that the decree
of Allaah is beneficial and that His command cannot be put back, as
Allaah says (interpretation of the meanings):
"Verily, His Command, when He intends a thing,is only that He says to
it, 'Be!' and it is! [Yaa-Seen 36:82]
"And you cannot will unless (it be) that Allaah wills the Lord of the
'Aalameen (mankind, jinn and all that exists) [al-Takweer 81:29]
And there are many similar aayaat.

Why do we yawn in Ramadaan when the devils have been chained up? And is the transmission of television pictures haraam?

It is well known that the devils are chained up in Ramadaan and that
yawning comes from theShaytaan, so why do we yawn in Ramadaan?
And it is known that making images of human beings is haraam, so is
the transmission of television pictures regarded as haraam?.
Praise be to Allaah.
Al-Bukhaari (6226) and Muslim (2994) narrated from Abu Hurayrah (may
Allaah be pleased with him) that the Prophet (peace and blessings of
Allaah be upon him) said: "Allaah likes sneezing and dislikes yawning,
so if one of you sneezes and praises Allaah (by saying Al-hamdu
Lillaah), it is a duty upon every Muslim who hears him to say to him,
Yarhamuk Allaah (may Allaah have mercy on you). With regard to
yawning, it is from the Shaytaan so if one of you feels like yawning,
let him suppress it as much as he can, for if one of you yawns the
Shaytaan laughs at him.
Concerning the meaningof that, it was said that the Shaytaan likes to
seea person yawning because it makes him look different and so he
laughs at him. It does not mean that the Shaytaan is the one whomakes
him yawn. And it was said that yawning isattributed to the Shaytaan
because yawning comes from fullness of the stomach, which generates
laziness, which happens under the influence of the Shaytaan.
Al-Nawawi(may Allaah have mercy on him) said: Yawning is attributed to
the Shaytaan because it promotes whims and desires, because it stems
from heaviness of the body, excessive relaxation and fullness of the
stomach. So what is meant is a warning against the thing that leads to
that, which is eating too much.
Al-Manaawi (may Allaah have mercy on him) said:It is attributed to him
because he is the one who calls for giving the self its share of
desires. What is meant here is to warn against the things that lead to
that, which is eating too much and eating one's fill, which makes the
body feel too heavy and tired to do acts of worship.
There should be no confusion stemming from the fact that peopleyawn
during Ramadaan even though the devils are chained up at that time,
because what is meant by saying that it isfrom the Shaytaan is that he
likes it. The fact that he likes it and approves of it does not mean
that he is not chained, rather that could happen even if he was
chained.
Based on the view that this is caused by the influence of the
Shaytaan, either directly or indirectly, it was said that the ones who
are chained up during Ramadaan are the maarids among the devils (i.e.,
the strong evil ones) only, and that others remain as they are, so
yawning may be caused by those who arenot chained up.
But based on the view that what is meant by the chaining up of the
devils is that their influence on the believers is less during that
month than in othermonths, perhaps yawning results from thelittle
influence that they are still able to have during Ramadaan.

* The story of magic against the Prophet (peace and blessings of Allaah be upon him) and its meaning

* Is the hadith about the magic on Prophet (PBUH)authentic? i've heard
alot about this.
Praise be to Allaah.
The hadeeth of magic against the Prophet (peace and blessings of
Allaah be upon him) is a saheeh hadeeth which was narrated by
al-Bukhaari, Muslim and other imams of hadeeth.Ahl al-Sunnah accept
thisstory and no one denies it except an innovator. There follows the
text of the hadeeth, its source, its meaning and the refutation by the
scholars of those who deny it.
It was narrated that 'Aa'ishah (may Allaah be pleased with her) said:
A spell was put on the Prophet (peace and blessings of Allaah be upon
him) until he imagined that he had done a thing when he had not done
it. One dayhe made du'aa' then he said: "Do you know that Allaah has
shown me in what lies my cure? Two men came to me and one of them sat
at my head and the other at my feet. One of them said to the other,
'What is ailing the man?' He said: 'He has been bewitched.' He said:
"Who has bewitched him?' He said: 'Labeed ibn al-A'sam.' He said,
'With what?' He said: 'With a comb, the hair that is stuck to it, and
the skin of pollen of a male date palm. He said: 'Where is it?' He
said, 'In the well of Dharwaan.'" The Prophet (peace and blessings of
Allaah be upon him) went out to the well, then he came back and said
to 'Aa'ishah when he came back: "Its date palms are like the heads of
devils." I said: "Did you take it out?" He said: "No. Allaahhas healed
me, and I feared that that might bring evil upon the people." Then the
well was filled in.
Narrated by al-Bukhaari,3268; Muslim, 2189.
'A comb
and the hairs stuck to it and.' The first one asked,'Where is that?'
The other replied, '(That is) in the well of Dharwan.' " So
Allah's Apostle along with some of his companions went
there and came back saying, "O 'Aisha, the color of its
water is like the infusionof Henna leaves. The tops of
the date-palm trees nearit are like the heads of the
devils." I asked. "O Allah'sApostle? Why did you not
show it (to the people)?"He said, "Since Allah cured me,
I disliked to let evil spread among the people." Then he
ordered that the well be filled up with earth
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Al-Maazari said: The innovators rejected this hadeeth and claimed that
it detracted from the status of Prophethood and cast aspersions upon
it. Theysaid: Everything that leads to that is false. Andthey said
that accepting that meant that we could not be sure of the laws that
he prescribed, because it is possible that he imagined that hewas
seeing Jibreel when he was not there, and that something had been
revealed to him when nothing had been revealed. Al-Maazari said: All
of this is to be rejected, because the evidence that the Prophet
(peace and blessings of Allaah be upon him) was truthful in what he
conveyed from Allaah and that he was infallible in conveying it is
well established. The miraclesbear witness to his truthfulness and
accepting something when there is evidence to the contrary is false.
With regard to some worldly matters for which he was not sent and
which have nothing to do with his message, then he was exposed to the
same as all other human beings, such as sickness. It is not
far-fetched to say that he could be made to imagine something
withregard to worldly matters that was not true, whilst at the same
time he was protected against such things with regard to matters of
religion.
Some people said that what is meant by this hadeeth is that he (peace
and blessings of Allaah be upon him) imagined that he had had
intercourse with his wives when he had not done so. This is something
that people frequently imagine in their dreams, so it is not
far-fetched to say that he could have imagined that when he was awake.
I – Ibn Hajar – say: This is what is stated clearly in the report of
Ibn 'Uyaynah that is narrated by al-Bukhaari, which says: "until he
thought that he had hadintercourse with his wives when he had not done
so."
'Iyaad said: Thus it is clear that the witchcraft prevailed over his
body and physical faculties, not over his discernmentand beliefs…
Al-Mahlab said: The protection of the Prophet (peace and blessings of
Allaah be upon him) against the devils does not mean that they would
not try to harm him. In al-Saheeh it is narrated that a devil wanted
to spoil his prayer but Allaah protected him against him. The same
applies to witchcraft; theharm that affected him did not have any
impact on his conveying of the message, rather it was akin to any
other kind ofsickness that afflicted him, such as having difficulty in
speaking or doing certain things, or experiencing illusions that did
not last. Rather it passed and Allaah foiled the plots of the devils.
End quote.
Fath al-Baari, 10/226, 227
Ibn al-Qayyim (may Allaah have mercy on him) said:
How the Prophet (peace and blessings of Allaah be upon him) was guided
to treat the spell which Jews cast on him:
This has been denied by some people who said that this could not have
happened to him, and they thought that it was a shortcoming and a
fault. But it is not as theythink, rather it comes under the heading
of sickness and pain that befell him; it is a kind of illness which
befell him just as he was also affected by poison – there is no
difference between the two. It is proven in al-Saheehayn that
'Aa'ishah (may Allaah be pleased with her) said: "The Messenger of
Allaah (peace and blessings of Allaah be upon him) wasbewitched until
he thought that he had hadintercourse with his wives when he had not
done so, and that is the worst kind of witchcraft." Al-Qaadi 'Iyaad
said: Witchcraft is a kind of sickness which happened to him like
other kinds of sickness. That cannot be denied and it does not detract
from his Prophethood.
With regard to his imagining that he had done something when he had
not done it, that does not have any impact on his truthfulness,
because of the evidence to that effect and the scholarly consensus
that he was protected from that. Rather it was one of the matters of
this world which are not the reason for which he wassent, and which
are not the basis of his virtue and in which he was likeall other
human beings. It is not far-fetched to say that he might imagine some
things that were not real, then things became clear to him later on,
as indeed happened. End quote.
Zaad al-Ma'aad, 4/124
So it is clear that the hadeeth is saheeh, and that it does not
detract from the status of Prophethood. Allaah, may He be glorified
and exalted, protected His Prophet (peace and blessings of Allaah be
upon him) and made him infallible before thisspell was cast, during it
and afterwards. The spell did no more than make the Prophet (peace and
blessings of Allaah be upon him) think that he had had intercourse
with his wives when he had not done so; it had to do with a purely
worldly matter, and had nothingto do with his conveyingof the message
at all. The words of the scholars quoted above are sufficient, and
whoever wants to know more may refer to Fath al-Baari and Zaad
al-Ma'aad.
And Allaah knows best.

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Umayr ibn Wahb - Biographies of the Companions (Sahabah)

Umayr ibn Wahb al-Jumahi returned safely from the Battle of Badr. His
son, Wahb, was left behind, a prisoner in the hands of the Muslims.
Umar feared thatthe Muslims would punish the youth severely because of
the persecution he himself had meted out to the Prophet and the
torture he had inflicted on his companions.
One morning Umayr went to the Sacred Mosque to make tawaf around the
Kabah and worship his idols. He found Safwan ibn Umayyah sitting near
the Kabah, went up to him and said:
Im Sabahan (Good Morning), Quraysh chieftain."
"Im Sabahan, Ibn Wahb," repliedSafwan. "Let us talk for some time.
Time only goes by with conversation."
Umayr sat next to him. The two men began to recall Badr, the great
defeat they had suffered and they counted the prisoners who had fallen
into the hands ofMuhammad and his companions. They became deeply
distressed at the number of great Quraysh men who had been killed by
the swords of the Muslims and who lay buried in the mass grave at
al-Qalib in Badr.
Safwan ibn Umayyah shook his head and sighed, "By God, there can be no
better after them."
"You are right," declared Umar. He remained silent for a while and
then said, "By the God of theKabah, if I had no debts and no family
whose loss I fear after me, I would go to Muhammad and kill him,
finish off his mission and check his evil." He went on in a faint,
subdued voice, "And as my son Wahb is among them, my going to Yathrib
would be beyond doubt."
Safwan ibn Umayyah listened intently to the words of Umayr and did not
wish this opportunity to pass. He turned to him and said:
"Umar, place all your debt in my hands and I will discharge it for you
whatever the amount. As foryour family, I shall take them as my own
family and give them whatever they need. I have enough wealth to
guarantee them a comfortable living."
"Agreed," said Umar. "But keep this conversation of ours secret and do
not divulge any of it to anyone."
"That shall be so," said Safwan.
Umar left the Masjid al-Haram with the fire of hatred against Muhammad
blazing in his heart. He began to count what he needed for the task he
had set himself. He knew that he had the full support and confidence
of the Quraysh who had members of their families held prisoner in
Madinah .
Umar had his sword sharpened and coated with poison. His camel was
prepared and brought to him. He mounted thebeast and rode in the
direction of Madinah with evil in his heart.
Umar reached Madinah and wentdirectly towards the mosque looking for
the Prophet. Near the door of the mosque, he alighted and tethered his
camel.
At that time, Umar was sitting with some of the Sahabah near the door
of the Mosque, reminiscing about Badr, the number of prisoners that
had been taken and the number of Quraysh killed. They also recalledthe
acts of heroism shown by the Muslims, both the Muhajirun and the Ansar
and gave thanks to God for the great victory He had given them.
At that very moment Umar turned around and saw Umayr ibn Wahb
alighting from his camel and going towards the Mosque brandishing his
sword. Alarmed, he jumped up and shouted. "This is the dog, the enemy
of God, Umayr ibn Wahb. By God, he has only come to do evil. He led
the Mushrikeen against us in Makkah and he wasa spy for them against
us shortlybefore Badr. Go to the Messenger of God, stand around him
and warn him that this dirtytraitor is after him."
Umar himself hastened to the Prophet and said, "O Rasulullah, this
enemy of God, Umayr ibn Wahb, has come brandishing hissword and I
think that he could only be up to something evil.""Let him come in,"
said the Prophet.
Umar approached Umayr, took hold of him by the tails of his robes,
pressed the back of his sword against his neck and tookhim to the
Prophet.
When the Prophet saw Umayr in this condition he said to Umar:"Release
him.' He then turned toUmayr and said: "Come closer." Umayr came
closer and said, "ImSabaha" (the Arab greeting in the days of
Jahiliyyah)."
"God has granted us a greeting better than this, Umayr," said the
Prophet. "God has granted us the greeting of Peace--it is the greeting
of the people of Paradise." "What have you come for?" continued the
Prophet.
"I came here hoping to have the prisoner in your hands released, so
please oblige me." "And whatis this sword around your neck for?"
quizzed the Prophet. "Tell me the truth. What have you come for,
Umayr?" prodded the Prophet. "I have only come to have the prisoner
released," insisted Umar.
"No. You and Safwan ibn Umayyah sat near the Kabah recalling your
companions who lie buried at al-Qalib and then you said, 'If I had no
debt or no family to look after, I would certainly go out to kill
Muhammad.' Safwan took over your debt and promised to look after your
family in return for your agreeing to kill me. But Godis a barrier
between you and your achieving your aim."
Umar stood stupefied nor a moment, then said: "I bear witness that you
are the messenger of God." "We used, O messenger of' God." he
continued, "to reject whatever good you had brought and whatever
revelation came to you. But my conversation with Safwan ibn Umayyah
was not known to anyone else. By God, I am certain that only God could
have made this known to you. Praise be to God Who has led meto you
that He may guide me to Islam.' He then testified that there is no god
but Allah and that Muhammad is the messenger of Allah and became a
Muslim. Thereupon, the Prophet instructed his companions: "instruct
your brother in his religion. Teach him the Quran and set free his
prisoner."
The Muslims were extremely happy with Umayr's acceptance of Islam.
Even Umar who once said of him, "A pig is certainly dearer to me than
Umayr ibn Wahb" came up to the Prophet and exclaimed "Today, he is
dearer to me than some of my own children."
Thereafter Umayr spent much time increasing his knowledge of Islam and
filling his heart with the light of the Quran. There, in Madinah, he
spent the sweetest and richest days of his life away from what he had
known in Makkah .
Back in Makkah, Safwan was filled with hope and would say to the
Quraysh, "I will soon give you some great news that would make you
forget the events of Badr." Safwan waited for a long time and then
gradually became more and more anxious. Greatly agitated, he would go
out and ask travelers what news they had of Umayr ibn Wahb but no one
wasable to give him a satisfactory reply. Eventually a rider came and
said "Umar has become a Muslim."
The news hit Safwan like a thunderbolt. He was certain thatUmayr would
never become a Muslim and if he ever did then everyone on the face of
the earth would become Muslim also. "Never shall I speak to him and
never shall I do anything for him," he said.
Umar meanwhile kept on striving to gain a good understanding of his
religion and memorize whatever he could of the words of God. Whenhe
felt he had achieved a certain degree of confidence, he went to the
Prophet and said:
"O Rasulullah, much time has passed since I used to try to put out the
light of God and severelytortured whoever was on the path of Islam.
Now, I desire that you should give me permission to go to Makkah and
invite the Quraysh to God and His Messenger. If they accept it fromme,
that will be good. And if they oppose me, I shall harass them as I
used to harass the companions of the Prophet."
The Prophet gave his consent and Umayr left for Makkah. He went
straight to the house of Safwan ibn Umayyah and said:"Safwan, you are
one of the chieftains of Makkah and one of the most intelligent of the
Quraysh. Do you really think that these stones you are worship ping
and making sacrifice to, deserve to be the basis of a religion? As for
myself, I declare that there is no god but Allah and that Muhammad is
the Messenger of Allah." At Umayr's hands, many Makkans became
Muslims, but Safwan did not.
Later, during the liberation of Makkah, Safwan ibn Umayyah attempted
to flee from the Muslim forces. Umar, however, obtained an amnesty
from the Prophet for him and he too became a Muslim and distinguished
himself in the service of Islam.

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