A dialogue with Satan

Deep at night, I had this dialogue with Satan. Shortly, I heard the
Fajr (dawn) prayer call. I wanted to go to the mosque.
He said: "The night is stilllong, so take a nap."
I said: "I'm afraid I'll missmy obligatory prayer!"
He said: "There is much time to go "
I said: "I'm afraid I'll misspraying in congregation."
He said: "Don't be too harsh on yourself in worship."
Then, I didn't wake up until the sun had already risen.
He whispered to me again saying: "Don't feel sorry for what you have
missed. The day is still fullof many other chances."
As soon as I started mentioning Allaah, he brought to my mind all
kinds of thoughts.
I said: "You are diverting me from making Du'aa (supplication)."
He said: "Just delay it until the night." Shortly, Iintended to repent.
He said: "Enjoy your young age before it comes to an end"!
I said: "I'm too afraid of death."
He said: "But your life willnot end now."
I started to memorize Quran
He said: "Entertain yourself with songs."
I said: "But it's an unlawful thing to do."
He said: "Scholars differed on that matter
I said: "The evidences from the Prophet's sayings [ ) )] are with me"
He said: "But you know their sources are weak!"
A beautiful lady passed by, so I lowered my gaze.
He said: "What's wrong? It's just a gaze"!
I said: "A gaze puts me in a dangerous place."
He said: "It's lawful to contemplate in grace."
I went to the Ka'bah (Sacred Mosque in Makkah). There he was with me on the way.
He said: "What's the reason behind this trip?"
I said: "To make 'Umrah (minor Hajj)."
He said: "You have risked dangers (on your travel) to do this 'Umrah.
Don't you know that good deeds have plenty of other doors?!!"
I said: "But my life needs a change for the better"
He said: "Don't you know that you can't enter Paradise through your deeds?
I went to give advice to people.
He said: "Don't put yourself in an embarrassing situation.
I said: "But, my only aim is to benefit others."
He said: "That's a trap of self-admiration, and it is indeed the head
of corruption."
I said: "Tell me your opinion about some people."
He said: "I can answer you of the private, as well as the general."
I said: "Ahmad Ibn Hanbal?"
He said: "His calling to follow Quran and Sunnah(Prophet's Tradition )
was killing me."
I said: "Ibn Taymiyyah?"
He said: "His words hit myhead like a daily beating."
I said: "Al-Bukhaari?"
He said: "I can even burn my house with his book."
I said: "Al-Hajjaaj (a tyrant ruler)?"
He said: "I wish 1000 of men are like him. His wayis cure and
happiness to my colleagues of devils."
I said: "Pharaoh?"
He said: "Oh, to him victory and support we owe."
I said: "Saladin, the Hero of the battle of "Hitteen"?"
He said: "Let us not talk of him…he brought humiliation to my sons,
and buried our heads in mud."
I said: "Mohammad Ibn Abdul Wahhaab?"
He said: "His messages were like the heavenly fiery stars that were
burning my heart"
I said: "Abu Jahl?"
He said: "The best kinshipand brothers we are."
I said: "Abu Lahab?"
He said: "We are togetherin every step forever."
I said: "Lenin?"
He said: "Bounded by me,with Stalin on fire."
I said: "Nude Magazines?"
He said: "Are my holy books."
I said: "Satellites?"
He said: "Make people diabolical."
I said: "Coffee Shops and internet cafes?"
He said: "Welcome everyone who is divertedfrom Allaah and the right way."
I said: "What is your Athkaar (supplication)?"
He said: "Songs."
I said: "What is your job?"
He said: " False Hopes."
I said: "What do you think about the markets?"
He said: "Clubs where my friends meet."
I said: "How do you misguide people?"
He said: "By desires, doubts, distracting amusements, hopes and songs."
I said: "How do you misguide women?"
He said: "I tempt them towards showing off their beauty, and favoring
the prohibited over the lawful.
I said: "How do you misguide the scholars?"
He said: "By paving the way for them to admiration and showing off,
and by planting envy and pride in their hearts."
I said: "How do you misguide people as general?"
He said: "Through back-biting, tale-fabrication, wasting their times
in things of no value and in useless cheap conversations."
I said: "How do you misguide merchants?"
He said: "By tempting them to deal with bribery, making them hate
paying charity and by making spendthriftness beloved."
I said: "How do you misguide young people?"
He said: "By making themfall in the trap of love, reckless in
following Allaah's orders and committing the prohibited."
I said: "What do you think of Abu Nawwas (a poet who used to celebrate
alcohol and wantonness)?"
He said: "Such a respectful character. His poems really inspired me."
I said: "And "modernity"?"
He said: "The inheritors of our Satanic knowledge."
I said: "Secularity?"
He said: "That's my belief,and its believers are the cheating
magicians and creators of false hopes. We all bear same names."
I said: "What do you think of those people who call to the Word of Allaah?"
He said: "They are torturing me! They inflict a lot of pain and misery
on me. They made me an old man with gray hair! They destroy all what I
build! They make noise when I speak, read whenI sing, and seek refuge
from me when I show up."
I said: "What do you say about newspapers?"
He said: "Means for wasting people's time, especially that of the
elite, and means for stealing money."
I said: "What did you do with the crow?"
He said: "I made him kill his brother and bury him under earth till he
disappeared."
I said: "What did you do with Qaaroon (Korah)?"
He said: "I whispered to him: You son of the old man. Save the
treasuries to win. You are one of the greatest men."
I said: "What did you say to Pharaoh?"
He said: "I told him: You are the greatest one in the palace. To win
say: "Isn't it me who possess the power over Egypt ?""
I said: "What did you say to the one who drinks wine?"
He said: "I told him you should drink this grape's juice. It is the
answer to all your problems. It wipes out your troubles. And don't
worry, you know the way to repentance and its doors are always open
for you."
I said: "What kills you?"
He said: "Reading the verses of "Al-Kursy" (the Footstool) [Quran
2:255]. It prevents me from breathing and makes me feel I'm in an
eternal prison, in a night full of misery."
I said: "Who are the most beloved people to you?"
He said: "Singers, poets that aim at misguiding people, sin-doers, and
every cunning person who goes astray."
I said: "Who is the most hateful person to you?"
He said: "Mosque-goers, everyone who kneels andprostrates to Allaah,
every pious and sincere worshipper, and every fighter in the cause of
Allaah."
I said: "I hereby seek refuge in Allaah from you."
The moment I said so, he disappeared as though melting into the sand -
and this is the liar's end.

Associating partners withAllaah (Shirk) -I

First: Major Shik
One of the most important things Muslimsmust know and pay attention to
is the issue of Shirk (Associating partners with Allaah in worship),
its seriousness and its different types, sothat our Tawheed (belief in
the Oneness of Allaah) and our Islam may be complete, and our faith
may be sound.
The word Shirk in Arabic means taking a partner, i.e., regarding
someone as the partner of another. It is used in Arabic when one
wishes to express that he regards two people as equal in status; or
that two people are involved in it.
In terms of Sharee'ha or Islamic terminology, Shirk means ascribing a
partner or rival to Allaah in Lordship (Ruboobiyyah), worship
(Uloohiyyah) or in His Names and Attributes.
A rival is a peer or counterpart. Hence Allaahforbids setting up
rivals with Him and He condemns those who take them (rivals) as
godsinstead of or besides Allaah in many verses of the Quran. Allaah
Says (what means): "Then do not set up rivals to Allaah (in worship)
while you know (that He Alone has the right to be worshipped)." [Quran
2:222]
And (what means): "And they set up rivals to Allaah, to mislead
(people) from His path! Say (O Muhammad, to the polytheists): 'Enjoy
(your brief life)! But certainly, your destination is the Fire!'"
[Quran14:30]
Prophet Muhammad sallallaahu alahyi wa sallam said: "Whoever dies
claiming that Allaah has a rival, will enter Hell." [Al-Bukhaari]
The types of Shirk:
The texts of the Quran and Sunnah (narrations of the Prophets
sallallaahu alahyi wa sallam) indicate that Shirk sometimes puts a
person beyond the pale of Islam and sometimes does not. Hence, the
scholars divided Shirk into two types: major Shirk and minor Shirk.
Following is a brief description of each type:
1 – Major Shirk
This means ascribing to someone other than Allaah something that
belongs only to Allaah, such as Lordship (Ruboobiyyah), Worship
(Uloohiyyah) and the Divine Names or Attributes (Al-Asmaa'
Was-Sifaat).
This kind of Shirk may sometimes be outwardly, such as the Shirk of
thosewho worship idols and graves, or the dead or even living people.
Other times, it may be hidden, such as those who put their trust in
other than Allaah, or the Shirk of thehypocrites. For even though
their (hypocrites') Shirk puts them beyond the pale of Islam and means
that they will abide forever in Hell, it is a hidden Shirk, because
they makean outward display of Islam and conceal their disbelief and
Shirk, so they are inwardly Polytheists but not outwardly.
Shirk in the form of beliefs, such as:
- The belief that there is someone else who creates, gives life and
death, reigns or controls the affairs of the universe along with
Allaah.
- The belief that there is someone else who must be obeyed absolutely
besides Allaah.
- Associating others with Allaah in love and veneration, by loving a
created being as loving Allaah. This is the kind of Shirk that Allaah
does notforgive, and it is the Shirk about which Allaah Says (what
means):
"And of mankind are some who take (for worship) others besides Allaah
as rivals. They love them asthey love Allaah." [Quran 2:165]
- The belief that there arethose who know the Unseen that only Allaah
Knows. This is very common among some of the deviant sects.
- The belief that there is someone who bestows mercy in a manner that
isbefitting only for Allaah, so he shows mercy as Allaah does and
forgives sins and overlooks the bad deeds of his 'worshippers'.
Shirk in the form of words:
Such as those who supplicate to someone other than Allaah, or seekhis
help or seek refuge with him with regard to matters over which no one
has control except Allaah, whether the person called upon is a
Prophet, a Wali (righteous person), an angel or a jinn, or some other
created being. This is a kind of major Shirk which puts one beyond the
pale of Islam.
Also, those who make funof religion or who liken Allaah to His
creation, or say that there is another creator, provider or controller
besides Allaah are included in this type of Shirk. All of these fall
under major Shirk and are grave sins that are not forgiven.
Shirk in the form of actions:
Such as one who sacrifices, prays or prostrates to something other
than Allaah, or whopromulgates laws to replace the rulings of Allaah
and makes such laws the reference whichpeople are obliged to refer to
for judgement; or one who supports the disbelievers and helps them
against the believers, and other acts that go against the basic
meaning of faith and put the one who does them beyond the pale of
Islam.

He issued a conditional divorce in a state of extreme anger in which he almost lost his mind.

Dought & clear, - My wife left for Kuwait on September 2011, from
Pakistan, to meet her parents with my consent. After a while we found
out about her pregnancy. Meanwhile I had arguments with my wife so I
asked her to return home. In the same tenure my Sister's Nikkah was
held on 15thDecember 2011. (We found a good match for her and we were
desperately looking for one) the boy had come from France and his
return flight was on 16thDecember 2011.
I wanted my wife to attend the ceremony of my sister's nikkah but she
said that she cannot come as she had some issues with the authorities
(my in-laws in Kuwait were black listed due to expiry of my brother in
law's residency for a long time) my wife informed me about this but I
did not believe her under the circumstances and got very angry with
her and thought that she was making an excuse. My anger was outrageous
and I have a previous history of going nuts due to anger.
The situation was that infront of my family members who were trying to
calm me down Iuttered the words "if shedidn't come on nikkah divorce
(3 times) I was so infuriated that I did not know at the time thewords
which were coming out of my mouthdidn't even remember what I was
saying, due to extreme anger, without knowing the meanings, and its
effect, I uttered the above words.
After the people around me realised what I had uttered and made me
aware of the situation, my elder brother called some mufti sahib, on
that time Mufti sahib said that its talaq e bain. One Divorce has
taken place. I was in shock thatthis was not what I meant; divorce was
far from my mind I was having a happy life with her and just wanted to
express my anger.
We called and informed my in laws of the situation. They were shocked
as well and theytried to send my wife back with in this time period
but she could notexit on account that her entire family would haveto
exit with her for goodplus they'll arrest her and then deport her.
They tried their level best to make it possible but there were some
concerned officers who were not working because of Muharram which
delayed the process. Mean while one of mufti sahib informed us that
three divorces are affected. We were shocked to learn that. They tried
a lot, used all of their references and resources but they didn'tget
the exit till Nikkah (we could not delay nikkah or make it an
engagement as we had pressure from boy's family).
I have the proof for that my father in law got the visa on 25th of
December 2011 and my wife got visa on 27th of December 2011.
My question is , please answer: 1. I divorced in extreme anger without
knowing the words coming out my mouth and I am ready to swear on it.
2. My in laws tried to send my wife but she could not make it on time.
3. I believed that she was lying to me whereasshe was telling the truth.
Praise be to Allah.
If this situation is as you describe, that when you uttered the word
of divorce you were not really aware of what youwere saying because of
severe anger, to the extent that you did not remember what you hadsaid
until those who were present told you about it, then this divorce does
not count as such. Shaykh Ibn Baaz(may Allah have mercy on him) said:
Divorce uttered in a state of severe anger does not count as such,
whether itis threefold or a single talaaq, according to the more
correct of the two scholarly opinions, if there is proof to supportthe
claim that one was in that state at the time. But if his anger was so
intense that he did not know what he was saying or doing, then
hisdivorce does not count as such according to scholarly consensus, as
in the case of one who isinsane or in a state of intoxication where no
committing of sin in involved.
End quote from Majmoo'Fataawa Ibn Baaz, 21/275
We have previously discussed the ruling on adivorce issued by one who
is angry; please see fatwa no. 45174
A similar case is that of a man who divorces his wife based on
something and if it werenot for that he would not have divorced her,
then he finds out that this matter was not correct, such as if he
divorces her thinking that she was having a relationship with another
man, then he finds out that she is innocent. In that case, this
divorce does not count as such.
See the answer to question no. 36835
To sum up: if the matter is as described, your divorce did not count as such.
And Allah knows best.

Ruling on dealing in so-called “healing crystals”.

Dought & clear, - I am Unez from India. Weare into the business of
Exporting healing crystals. There are non-muslims believers who use
crystals and related semi-precious stones for alternative healing.
Although it is not directly related to any religion I am not sure if
it is haram to trade in such healing stone.
The items that we sell are believe to generate peace and calmness. If
it is Haram, I will Inshallah stop trading in such articles.
Any help would be appreciated.
Praise be to Allah.
Firstly:
The ruling on dealing in these crystals and exporting them to those
who use them for healing depends on the ruling on using them for
treating illness. The basicprinciple with regard to medical treatment
is thatthere is nothing wrong with using anything thatis proven to be
beneficial and useful in treating sickness. That inturn implies that
it is permissible to buy and sell it, give it as a gift, and so on.
This applies whether its benefit is proven in shar'i ways, as in the
case of the Qur'an and honey, or through trial and experience, as in
the case of all permissible remedies and medical drugs, because the
Prophet (blessings and peace of Allah be upon him) permitted treating
sickness. It was narrated from Abu Hurayrah (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"Allah has not sent downany sickness but He has sent down a remedy for
it." Narrated by al-Bukhari, 5678. It was narrated that Abu'd-Darda'
said: The Messenger of Allah (sa) said: "Allah has created the
sickness and the remedy, so treat sicknessbut do not treat sickness
with anything that is haraam." Narrated by at-Tabaraani in al-Mu'jam
al-Kabeer, 24/254; classed as saheeh by Shaykh al-Albaani in
as-Silsilah as-Saheehah, 1633
If something is not proven to be beneficial according to sharee'ah or
according to trial or experience, then it is notpermissible to use it
to treat sickness; that in turn implies that it is notpermissible to
sell it for the purpose of treating sickness or as a remedy, because
that is helping in sin and transgression.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said, explaining
the means that it is permissible to use for treating sickness:
The means that Allah, may He be exalted, has caused to be means are of
two types:
1.
Means that are prescribed in Islam, such as the Holy Qur'an and du'aa'
(supplication), as the Prophet (blessings and peace of Allah be upon
him) said concerning Soorat al-Faatihah: "How did you know it is a
ruqyah?" And the Prophet (blessings and peace of Allah be upon him)
used to perform ruqyah for the sick by offering du'aa' asking Allah,
may He be exalted,to heal by means of his du'aa' whomever He wanted to
heal thereby.
2.
Physical means such as regular medicine that is known through
sharee'ah, such as honey, and through trialand experience, such as
many other kinds of medicine and remedies. For this category, the
effect should be direct, not by way of imagination. If it is proven
that something has a direct effect, then it is valid to be used to
treat sickness and healing will be achieved thereby, by Allah's leave.
But if it is just somethingimaginary that the sick person imagines
will bring him psychological relief based on that imagination and that
it will alleviate the sickness, and perhaps this psychological sense
of relief may lead to recovery from sickness, then in this case it is
not permissible to rely on it and that does not prove that it is a
remedy. That is so that people will not pin their hopes on illusions.
Hence it is forbidden to wear halaqah bracelets, strings and the like
to cure or ward off disease,because that is not a means that is
prescribed in sharee'ah, nor is it proven on the basis of trial and
experience. So long as there is no proof that it is a means of healing
in either shar'i or scientific terms, it is not permissible to take
itas a means, because taking it as a means is a kind of contesting the
sovereignty of Allah, mayHe be exalted, and it is associating
something else with Him, because He is the only One Who creates cause
and effect (and such actions attribute effects to causes that Allah
has not made to be such).
End quote from Majmoo'Fataawa wa Rasaa'il al-'Uthaymeen, 17/70
Secondly:
So-called "healing crystals" are various kinds of stones, gems or
crystals that some people use to seek well-being and healing from
psychological and physical sickness, because they believe that they
have extraordinary powers to strengthen the body andheart, to bring
peace of mind and ward off anxiety, tension, depression and so on from
the individual.
Based on that, it is not permissible to use these crystals for
treating sickness, and what appears to be the case is that it is not
permissible to sell them or give themto those who will use them for
this purpose, because there is no proof that they are beneficial in
treating sickness, either from shar'i sources or from scientific
sources. What connection is there between stones or crystals and
healing from sickness, whether physical or psychological? Rather this
comes under the heading of wearing amulets and seashells (worn for
protection against the evil eye) thatwas known in ancient times.
Ahmad (17440) narrated that 'Uqbah ibn 'Aamir (may Allah be pleased
with him) said: I heard the Messenger of Allah (blessings and peace of
Allah be upon him) say: "Whoever wears an amulet, may Allah never
fulfil his wish and whoever wears a seashell, may Allah neverprotect
him from what he fears."
This hadeeth was classedas saheeh by al-Arna'oot in his commentary on al-Musnad.
See also the answer to question no. 138578 .
Based on that, it is not permissible to sell these rocks or crystals,
and thelike, for the purpose of treating sickness or seeking healing
from them. And believing thatthey are of benefit for such purposes
comes under the heading of associating others with Allah, may He be
exalted.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: With regard
to wearing halaqah bracelets and the like, if the one who wears it
believes that it has any effect in and of itself independently of
Allah, then he is a mushrik in the sense of major shirk, which is
contrary to belief in the Divine Lordship (Tawheed ar-Ruboobiyyah),
because he believes that there is another creator with Allah.
If he believes that it is a means but it does not have any effect in
and ofitself, then he is a mushrik in the sense of minor shirk,
because by believing that something is a means when it is not, he has
associated something with Allah, may He be exalted, by believing
thisthing to be a means when Allah has not caused it to be such.
End quote from Majmoo'Fataawa wa Rasaa'il al-'Uthaymeen, 9/155