Wednesday, 11 May 2011

He found out that his Shaykh deals with jinn

He found out that his Shaykh deals with jinn
A young man is studying with a sheikh who deals with jinn in order to treat the possessed people and those suffering from spells. This young man knew about this recently. Should he stop learning from this sheikh and leave the place? Bearing in mind that he has only few months left to complete his Qura’anic studies with him. What is the ruling on seeking knowledge through this sheikh and what is the ruling on the alms given to this student by his sheikh?.

 

Praise be to Allaah.

Firstly: 

Dealing with the jinn is a serious issue, and is a door that
leads to evil and mischief; how often have people are affected by this evil?
It is sufficient for you to know that shirk only came to mankind through
them. The Prophet (peace and blessings of Allaah be upon him) said,
telling us how Allaah taught His slaves: “ ‘I have created all My slaves
with the inclination to worship Me alone, but the devils come to them and
turn them away from their religion. They forbid to them that which I have
permitted to them, and they tell them to associate others with Me for which
I have not sent down any authority.’” Narrated by Muslim (2865). 

There are believers and Muslims among the jinn, and also
kaafirs and evildoers. But the fact that they are concealed from man means
that we cannot be sure about any one of them, and gives us cause for concern
about their tricks and treachery, especially with the spread of ignorance
and bid’ah (innovation), which is the harbinger of shirk. Usually these
creatures make man fall into that which is haraam, and bring only a little
benefit. 

Allaah says (interpretation of the meaning): 

“And verily, there were men among mankind who took shelter
with the males among the jinn, but they (jinn) increased them (mankind) in
sin and transgression”

[al-Jinn 72:6] 

Hence the fatwas of the scholars state that it is haraam to
deal with the jinn at all – whether with the believers or the kaafirs among
them – and it is essential not to take this matter lightly, so as to close
the door to fitnah and confusion, and out of concern for those who have
faith in Allaah.  

It says in al-Insaaf by al-Mardaawi (10/351): 

“As for the one who claims to have power over the jinn and
claims that he can summon them and they obey him, he should not be denounced
as a kaafir or executed, but he should be given a ta’zeer punishment.” He
should be given a severe ta’zeer punishment that should not reach the extent
of execution, according to the correct view of our madhhab; and it was said
that his ta’zeer punishment may reach the extent of execution. End quote. 

It says in al-Mawsoo’ah al-Fiqhiyyah (14/18): 

As for seeking help from anyone other than Allaah, it is
either from humans or from the jinn. If it is seeking help from the jinn,
then this is forbidden and it may be shirk and kufr. “And verily, there
were men among mankind who took shelter with the males among the jinn, but
they (jinn) increased them (mankind) in sin and transgression” [al-Jinn
72:6]. 

Shaykh al-Albaani said in al-Silsilah al-Saheehah
(hadeeth no. 2760): 

This also includes some who appear outwardly to be righteous
treating people by means of that which they call “spiritual medicine
(al-tibb al-roohaani)”, whether that is in the ancient manner by contacting
his qareen  or jinn companion – as they used to do during the Jaahiliyyah –
or it is done by means of what they call “summoning the spirits”. Similar to
that in my opinion is hypnotism. All of these are means that are not
acceptable in sharee’ah, because they all boil down to seeking the help of
the jinn who were the cause of the mushrikeen going astray as it says in the
Holy Qur’aan (interpretation of the meaning): 

“And verily, there were men among mankind who took shelter
with the males among the jinn, but they (jinn) increased them (mankind) in
sin and transgression”

[al-Jinn 72:6] 

The claims of some of those who seek their help, that they
only seek the help of the righteous among them, are false claims, because
they usually cannot mix with them and live with them in ways that will show
whether they are righteous or not. We know from experience that most of the
humans with whom you keep company turn out not to be good friends. Allaah
says (interpretation of the meaning):  

“O you who believe! Verily, among your wives and your
children there are enemies for you (who may stop you from the obedience of
Allaah); therefore beware of them!”

[al-Taghaabun 64:14] 

This has to do with people who can be seen, so what do you
think about the jinn, concerning whom Allaah says (interpretation of the
meaning): 

“Verily, he [Shaytaan] and Qabeeluhu (his soldiers from
the jinn or his tribe) see you from where you cannot see them” [al-A’raaf
7:27]? End quote. 


The first thing that the seeker of knowledge must do is to
choose trustworthy scholars, people who are religiously-committed,
trustworthy and pious. He should only acquire knowledge from those who are
qualified, and those who are truly qualified are those who have the
knowledge and act upon it, by obeying Allaah and adhering to His laws and
commands. The teacher has the greatest effect on the student, so he should
have the quality of fear of Allaah (taqwa). 

It was narrated that Ibraaheem al-Nakha’i said: 

When they came to a man to acquire knowledge from him, they
would look at his character, his prayer and his situation, then they would
take knowledge from him. Al-Jaami’ li Akhlaaq al-Raawi (1/127). 

The scholars stated that this is especially important with
regard to learning the Qur’aan. 

Al-Nawawi (may Allaah have mercy on him) said in
al-Tibyaan fi Adaab Hamalat al-Qur’aan (p. 13): 

It should not be learned except from one who is fully
qualified and whose religious commitment is apparent, whose knowledge is
proven to be sound and whose piety is well known. Muhammad ibn Sireen,
Maalik ibn Anas and others among the salaf said: This knowledge has to do
with religion, so look to whom you take your religion from. End quote. 

Al-Zarnooji (may Allaah have mercy on him) said in Ta’leem
al-Muta’allim (p. 7): 

He should choose the most knowledgeable, the most pious and
the oldest, as Abu Haneefah chose Hammaad ibn Abi Sulaymaan after much
thinking and consideration, and he said: I found him to be a patient,
forbearing and dignified old man. End quote. 

Ibn Jamaa’ah al-Kinaani said in his book Tadhkirah
al-Saami’ wa’l-Mutakallim (p. 133): 

The seeker of knowledge should look and pray istikhaarah,
asking Allaah for guidance concerning the one from whom he will take
knowledge and learn good attitude and manners; if possible he should be one
who is fully qualified, and is proven to be kind, compassionate and
chivalrous, and who is well known for his chastity and piety, and who is
well versed and has deep understanding. 

The student should not continue to learn when there is a
shortcoming in (the teacher’s) piety or religious commitment, or his
attitude is not good. It was narrated from one of the salaf: This knowledge
has to do with religion, so look to whom you take your religion from. 

If you explore the lives of the earlier and later
generations, you will find that the student usually only benefits and
succeeds if the Shaykh is clearly sincere towards his students. 

Even if you look at books, you will find that you will
benefit from books authored by those who are more pious and have less
interest in worldly gains.  End quote. 

Thirdly: 

Our advice to this seeker of knowledge is to leave this
teacher who uses the services of the jinn – if there is certain proof of
that – and he should not learn anything from him of knowledge, attitude or
religion. That is the most cautious approach, to be on the safe side, if he
is able to make up what he has missed and complete his studies with a Shaykh
who follows the Sunnah and is righteous. 

But if there are no righteous people in his city who can do
that for him, then what we think is that he should complete the short time
that remains of his studies, if the situation is as described and he only
uses the jinn for treating those who are bewitched or sick, and he is not
known to practice sihr (witchcraft) or harm the Muslims, or transgress
against their wealth or honour. The basic principle according to the
scholars is that one may be pardoned for continuing that which one may not
be pardoned for starting. Although we would tell a seeker of knowledge not
to begin studying with a Shaykh who follows bid’ah, or who is obviously
deviant in his knowledge or action, in cases such as this, there is a
concession allowing him to continue these studies until he finishes,
especially since the remaining time is very short, and especially since he
cannot find an alternative teacher in his city who is a righteous follower
of the Sunnah. 

But what we have said here should also be balanced against
the fact that this Shaykh may be following the opinion of those who say that
it is permissible to employ the jinn with regard to permissible matters,
such as those mentioned in the question; he may be excused for following
that (weak) view and in that case we cannot say that he is a follower of
bid’ah (innovation) or is misguided. 

Although some of Ahl al-Sunnah are of this view, the correct
view is that which we mentioned first of all, which is that it is forbidden
to employ the services of the jinn at all. But the correct view concerning
the issue is one thing, and finding an excuse for those who follow a weaker
view is something else. 

Fourthly: 

Our advice concerning the charity is also to try to do
without it, and always look for ways of earning a living by yourself,
without falling short in seeking knowledge or spending all your time and
effort in seeking a living. Rather you should be moderate and refrain from
taking that which is in people’s hands (i.e., by earning your living by your
own efforts), and strive to learn about issues of religion, and thus you
will attain the pleasure of Allaah. 

The Prophet (peace and blessings of Allaah be upon him)
said: “Whoever follows a path seeking knowledge, Allaah will make a path to
Paradise easy for him.” Narrated by Muslim (2699).  

But if a seeker of knowledge cannot earn enough to live on
and he has no choice but to accept charity given by this teacher, there is
no sin on him, in sha Allaah, if he takes it. 

And Allaah knows best.

Kinds of Tawassul

 

Kinds of Tawassul
I have been discussing the subject of using "waseela" while supplicating to Allah (swt) with some Muslims, and have come to know that there are quite different opinions about fact whether the use of "waseela" in duaa is halaal or haraam. Could you please provide me with some information about this subject, some ayaat from the Holy Qur'an or authentic ahaadeeth? With the term "use of waseela" I mean asking via the agency of someone, fx "I ask You (O Allah) to grant me forgiveness via the agency of Prophet Muhammad (Peace be upon him and his household)" or via the agency of other Prophets (Peace be upon them), saints or other pious Muslims.

Praise be to Allaah.

What is meant by tawassul and waseelah is four things:

the kind of tawassul without which faith cannot be complete, which is seeking to reach Allaah (tawassul) by believing in Him and His Messengers, and obeying Him and His Messenger, This is what is meant in the aayah (interpretation of the meaning):

“O you who believe! Do your duty to Allaah and fear Him. Seek the means of approach to Him…”

[al-Maa’idah 5:35]

This includes seeking to approach Allaah through His Names and Attributes, or by doing acts of obedience and worship by which one seeks to approach Allaah, and so on.

Seeking to approach Allaah by asking His Messenger (peace and blessings of Allaah be upon him) to make du’a’ for one during his lifetime, and the believers asking one another to make du’aa’ for one another. This follows on from the first type and is encouraged.

Seeking to approach Allaah by virtue of the status and virtues of some created being, such as saying, “O Allaah, I ask You by virtue of Your Prophet” and so on. This is allowed by some of the ‘ulama’, but this opinion is da’eef (weak). The correct view is that it is definitely haraam, because there can be no tawassul in du’aa’ except by virtue of the Names and Attributes of Allaah.

Tawassul as it is understood by many of the Muslims of later times, which is calling on the Prophet (peace and blessings of Allaah be upon him) and seeking his help (or seeking the help of the dead and so-called awliya’). This is a form of major shirk, because calling on or seeking help from anyone other than Allaah with regard to something that that only Allaah is able to do is a kind of worship, and directing worship to anyone or anything other than Allaah is major shirk. And Allaah knows best.

 

It is permissible to say Ya Muhammad (O Muhammad)

It is permissible to say Ya Muhammad (O Muhammad)?
Can we say like ya Muhammad to our prophet?.

 

Praise be to Allaah.

Firstly: 

It was not permissible to
address the Prophet (peace and blessings of Allaah be upon him) by
saying “Ya Muhammad” during his lifetime, because Allaah says
(interpretation of the meaning): 

“Make not the calling of
the Messenger (Muhammad صلى الله عليه وسلم)
among you as your calling one of another”

[al-Noor 24:63]. 

Al-Dahhaak said, narrating
from Ibn ‘Abbaas: They used to say Ya Muhammad, Ya Aba’l-Qaasim, but Allaah
told them not to do that, out of respect to His Prophet (peace and
blessings of Allaah be upon him). So they said Ya Rasool Allaah (O Messenger
of Allaah), Ya Nabi Allaah (O Prophet of Allaah). Mujaahid and Sa’eed ibn
Jubayr said something similar.  

Qataadah said: Allaah
enjoined that His Prophet (peace and blessings of Allaah be upon him)
should be treated with respect and venerated and honoured as a leader.
Muqaatil ibn Hayyaan said: Do not address him by name when you call him and
say Ya Muhammad, and do not say Ya Ibn ‘Abd-Allaah. Rather address him with
honour and say Ya Nabi Allaah or Ya Rasool Allaah. 

Maalik said, narrating from
Zayd ibn Aslam: Allaah enjoined them to address him with honour. 

So the Prophet (peace
and blessings of Allaah be upon him) should not be addressed by name only,
rather it should be said: Ya Rasool Allaah, Ya Nabi Allaah. 

Secondly: 

It is not permissible to
call on the Prophet (peace and blessings of Allaah be upon him) in
du’aa’ after his death, because du’aa’ is an act of worship that can only be
directed to Allaah. Allaah says (interpretation of the meaning): 

“And the mosques are for
Allaah (Alone), so invoke not anyone along with Allaah”

[al-Jinn 72:13] 

“And who is more astray
than one who calls  on (invokes) besides Allaah, such as will not answer him
till the Day of Resurrection, and who are (even) unaware of their calls
(invocations) to them?”

[al-Ahqaaf 46:5] 

And the Prophet (peace
and blessings of Allaah be upon him) said to Ibn ‘Abbaas (may Allaah be
pleased with him): “If you ask, then ask of Allaah, and if you seek help
then seek help from Allaah.” 

Narrated by al-Tirmidhi
(2516) and classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi. 

Du’aa’ is asking for
benefit and asking for harm to be warded off, and it is not only done by
saying Yaa (O…), rather it has become  customary among people to use this
call in du’aa’, especially when hardship comes and calamity strikes, so they
say Ya Allaah, meaning O Allaah, save us, give us help, support us. 

This is the action of
monotheists (believers in Tawheed) who do not call upon anyone other than
Allaah. As for those who worship graves and tombs, they call upon their
“saints” and revered ones, saying Ya Badawi, Ya Rifaa’i, Ya Jilaani, and
what they mean is, O Badawi, help us, come to our aid, save us. 

And some of them say: Ya
Rasool-Allaah, Ya Muhammad, in this manner also. This is calling upon him,
seeking his help and turning to him. 

It is well known that this
is one of the worst ways of going against the message that was brought by
Muhammad (peace and blessings of Allaah be upon him) and the other
Messengers, and that was revealed in the Books, namely the call to Tawheed
and worshipping Allaah alone, and forsaking the worship of all others. 

It is not acceptable in the
religion of Islam, which Allaah has chosen as the religion for His slaves,
to call upon anyone except Allaah, not any Prophet who was sent or any angel
who is close to Him. Rather we are to call upon Him alone. Hence Allaah says
(interpretation of the meaning): 

“Is not He (better than
your gods) Who responds to the distressed one, when he calls on Him, and Who
removes the evil, and makes you inheritors of the earth, generations after
generations? Is there any ilaah (god) with Allaah? Little is that you
remember!”

[al-Naml 27:62] 

Thus it is known that if a
person says Ya Muhammad or Ya Rasool Allaah, not intending thereby to call
upon him and seek his help, then there is nothing wrong with it, such as if
he wants to call him to mind and remember him, such as if he reads a hadeeth
and says Sall-Allaah ‘alayka ya Rasool-Allaah (May Allaah send
blessings upon you, O Messenger of Allaah) or How great and beautiful are
your words, O Messenger of Allaah. But saying Ya Muhammad is contrary to
good manners, as explained above. 

Shaykh Ibn Baaz (may Allaah
have mercy on him) was asked: Is it shirk if someone says in any place on
earth, Ya Muhammad Ya Rasool-Allaah, calling him? 

He replied: 

Allaah has stated in His
Holy Book and on the lips of His Messenger (peace and blessings of
Allaah be upon him) that worship is the right of Allaah alone and no one
else has any share of it, and that du’aa’ is a kind of worship, so if a
person says in any place on earth, Ya Rasool-Allaah, Ya Nabi Allaah or Ya
Muhammad, help me, or save me, or support me, or heal me, or support your
ummah, or heal the sick Muslims, and guide their misguided ones and so on,
then he is making him a partner with Allaah in worship. The same applies to
those who do the same thing with regard to other Prophets, angels, awliya’
(“saints), jinn, idols or any other created beings, because Allaah says
(interpretation of the meaning): 

“And I (Allaah) created
not the jinn and mankind except that they should worship Me (Alone)”

[al-Dhaariyaat 51:56] 

“O mankind! Worship your
Lord (Allaah), Who created you and those who were before you so that you may
become Al-Muttaqoon (the pious”

[al-Baqarah 2:21] 

End quote from Majmoo’
Fataawa al-Shaykh Ibn Baaz (2/453). 

Shaykh Ibn ‘Uthaymeen (may
Allaah have mercy on him) was asked: Some people at times of hardship say Ya
Muhammad or Ya ‘Ali or Ya Jilaani. What is the ruling on that? 

He replied: 

If the intention is to call
upon them and seek their help, then the person is a mushrik in the sense of
major shirk that puts one beyond the pale of Islam, and he must repent to
Allaah and call upon Allaah alone, as Allaah says (interpretation of the
meaning):  

“Is not He (better than
your gods) Who responds to the distressed one, when he calls on Him, and Who
removes the evil, and makes you inheritors of the earth, generations after
generations? Is there any ilaah (god) with Allaah? Little is that you
remember!”

[al-Naml 27:62] 

As well as being a mushrik,
he is also fooling himself. Allaah says (interpretation of the meaning): 

“And who turns away from
the religion of Ibraaheem (Abraham) (i.e. Islamic Monotheism) except him who
befools himself?”

[al-Baqarah 2:130] 

“And who is more astray
than one who calls on (invokes) besides Allaah, such as will not answer him
till the Day of Resurrection, and who are (even) unaware of their calls
(invocations) to them?”

[al-Ahqaaf 46:5] 

 

One who believes that there is anyone controlling the universe other than Allaah is a kaafir

One who believes that there is anyone controlling the universe other than Allaah is a kaafir
If a person says that there is anyone controlling the universe other than Allaah, is he a kaafir?.

 

Praise be to Allaah.

The Muslims believe that Allaah is the only controller of the
universe; He is the only One Who controls the affairs of all created things.
This comes under the idea of Tawheed al-Ruboobiyyah (Oneness of Divine
Lordship), which is the belief that there is no creator but Allaah, no
sovereign except Allaah, no controller of the affairs of creation except
Allaah. The one who believes anything other than that is a kaafir. 

The mushrikeen who worshipped idols and statues used to
affirm that Allaah was the one who controlled the affairs of all created
things.  

Allaah says (interpretation of the meaning):

“Say (O Muhammad): ‘Who provides for you from the sky and
the earth? Or who owns hearing and sight? And who brings out the living from
the dead and brings out the dead from the living? And who disposes the
affairs?’ They will say: ‘Allaah.’ Say: ‘Will you not then be afraid of
Allaah’s punishment (for setting up rivals in worship with Allaah)?’”

[Yoonus 10:31]. 

The scholars of the Standing Committee for Issuing Fatwas
were asked: Is the one who believes that there is anyone controlling the
universe other than Allaah a kaafir? 

They replied: The one who believes that is a kaafir, because
he has ascribed a partner to Allaah in His Lordship (ruboobiyyah). Indeed,
he is a worse kaafir than many of the mushrikeen who ascribed partners to
Allaah in His Divinity (uloohiyyah). 

And Allaah is the Source of strength. May Allaah send
blessing and peace upon our Prophet Muhammad and his family and companions.
End quote. 

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd
al-Razzaaq ‘Afeefi. 

Fataawa al-Lajnah al-Daa’imah
(1/4). 

And Allaah knows best.

 

Islam Q&A

Does the one who goes to a fortune teller and asks him about something become a kaafir

Does the one who goes to a fortune teller and asks him about something become a kaafir?
How can we reconcile between the two following hadeeths? 


1 – “Whoever goes to a fortune teller and asks him about something and believes him, his prayers will not be accepted for forty days.” Narrated by Muslim in his Saheeh. 


2 – “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad.” Narrated by Abu Dawood. The first hadeeth does not point to kufr whereas the second hadeeth does.

 

Praise be to Allaah.

There is no contradiction between the two hadeeth. What is
meant by the hadeeth “ Whoever goes to a soothsayer and believes what he
says has disbelieved in that which was revealed to Muhammad” is that the one
who asks a soothsayer a question, believing that he tells the truth and that
he knows the unseen, has committed an act of kufr, because he has gone
against the Qur’aan in which Allaah says (interpretation of the meaning):
“Say: “None in the heavens and the earth knows the Ghaib (Unseen) except
Allaah” [al-Naml 27:65]. As for the second hadeeth, “Whoever goes to a
fortune teller and asks him about something and believes him, his prayers
will not be accepted for forty days”, which was narrated by Muslim, it does
not contain the words “and believes him”. 

Thus we learn that if a person goes to a fortune teller and
asks him anything, his prayer will not be accepted for forty days, and if he
believes him, then he has committed an act of kufr. 

And Allaah is the source of strength. May Allaah send
blessings and peace on our Prophet Muhammad and his family and companions.
End quote. 

Standing Committee for Academic Research and Issuing Fatwas 

Shaykh ‘Abd al-‘Azez ibn baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan 

 

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’ (2/48) 

Ruling on taking lightly the matter of ruling in accordance with the sharee’ah of Allaah and not applying it

Ruling on taking lightly the matter of ruling in accordance with the sharee’ah of Allaah and not applying it
Many Muslims take lightly the matter of ruling according to something other than the sharee’ah of Allaah. Some believe that taking this matter lightly does not have any impact on their adherence to Islam, and others think it is permissible to rule according to something other then that which Allaah has revealed and do not care about the consequences of that. What is the ruling on this?.

 

Praise be to Allaah.

This matter is subject to further discussion, which is that
the one who rules according to something other than that which Allaah has
revealed, knowing that it is obligatory to rule according to that which
Allaah has revealed and that he is going against sharee’ah, but he thinks
that this is permissible and that there is nothing wrong with it and that it
is permissible for him to rule according to something other than the
sharee’ah of Allaah, is a kaafir in the sense of major kufr, according to
all scholars. This applies to ruling in accordance with man-made laws which
have been invented by men, be they Christians or Jews or anyone else, if he
claims that it is permissible to rule according to them, or that they are
better than the rulings of Allaah, or that they are equal to the rulings of
Allaah, and that man has the choice: if he wishes he may rule according to
the Qur’aan and Sunnah, and if he wishes he may rule according to man-made
laws. The one who believes that is a kaafir according to scholarly
consensus, as stated above. 

But if a person rules according to something other than that
which Allaah has revealed because of his whims and desires or because of
some worldly interest he may achieve, knowing that he is disobeying Allaah
and His Messenger, and that he is committing a great evil and that what he
should do is rule according to the laws of Allaah, he is not guilty of major
kufr because of that, but he has committed a great evil, major sin and minor
kufr, as stated by Ibn ‘Abbaas, Mujaahid and other scholars, and he has
committed thereby a lesser form of kufr, wrongdoing and evil, but it is not
major kufr. This is the view of Ahl al-Sunnah wa’l-Jamaa’ah. Allaah says
(interpretation of the meaning): 

“And
so judge (you O Muhammad

صلى الله عليه وسلم)
among them by what Allaah has revealed”

[al-Maa’idah 5:49] 

“And whosoever does not judge by what Allaah has revealed,
such are the Kaafiroon (i.e. disbelievers — of a lesser degree as they do
not act on Allaah’s Laws)”

[al-Maa’idah 5:44] 

“And whosoever does not judge by that which Allaah has
revealed, such are the Zaalimoon (polytheists and wrongdoers — of a lesser
degree)”

[al-Maa’idah 5:45] 

“And whosoever does not judge by what Allaah has revealed
(then) such (people) are the Fâsiqûn [the rebellious i.e. disobedient (of a
lesser degree)] to Allaah”

[al-Maa’idah 5:47] 

“But no, by your Lord,
they can have no
Faith, until they make you (O Muhammad
صلى
الله عليه وسلم)
judge in all disputes 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]. 

So the rule of Allaah is the best of rules, and it is the one
that must be followed; in it are the best interests of the ummah and its
happiness in this world and in the Hereafter, and the best interests of the
entire world, but most people are unaware of that. Allaah is the One Whose
help we seek, and there is no power and no strength except with Allaah, the
Most High, the Most Great. End quote. 

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz. 

He went to a fortuneteller and is asking whether he can repent and how he may repent

He went to a fortuneteller and is asking whether he can repent and how he may repent?
Seven years ago I went to a fortuneteller then to a soothsayer; at that time I was suffering from waswaas. 


I knew that going to fortunetellers and soothsayers was shirk, but I did not know what shirk meant, or that it put one beyond the pale of Islam. All these years later I have repented to Allaah from all sins. I started to read books of Tawheed so as to correct my ‘aqeedah, and I found out that I had fallen into major shirk. Can I repent? Should I repeat the shahaadah?.

 

Praise be to Allaah.

Firstly: 

We praise Allaah for having guided you to repent, and we ask
Him to bless you with steadfastness in adhering to the truth. 

Secondly: 

The ahaadeeth of the Prophet (peace and blessings of
Allaah be upon him) clearly state that it is forbidden to go to soothsayers
and fortunetellers. 

But not everyone who goes to a fortuneteller or a soothsayer
is a mushrik in the sense of major shirk that puts one beyond the pale of
Islam. Rather going to a fortuneteller or soothsayer falls into different
categories. It may be major shirk, or it may be a sin, or it may be
permissible. 

Shaykh Ibn ‘Uthaymeen said: 

Those who go to fortunetellers fall into three categories: 

1 – The one who goes to a fortuneteller and asks him things
without believing in what he says. This is haraam, and the punishment of the
one who does that is that his prayers are not accepted for forty days, as it
is narrated in Saheeh Muslim (2230), that the Prophet (peace and
blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and
asks him about something, his prayer will not be accepted for forty days.” 

2 – When a person goes to a fortuneteller and asks him about
something and believes what he says. This is disbelief in Allaah (kufr),
because he is believing the fortuneteller’s claim to have knowledge of the
unseen, and believing a human’s being claim to have knowledge of the unseen
constitutes disbelief in the verse in which Allaah says (interpretation of
the meaning): 

“Say: None in the heavens
and the earth knows the Ghayb (Unseen) except Allaah”

[al-Naml 27:65].  

Hence it says in the saheeh hadeeth: “Whoever goes to a
fortuneteller and believes what he says has disbelieved in that which was
revealed to Muhammad (peace and blessings of Allaah be upon him).” 

3 – When he goes to a
fortuneteller and asks him questions so that he can explain to the people
what he is really doing, which is deceiving people and leading them astray.
There is nothing wrong with this. The evidence for that is the fact that the
Prophet (peace and blessings of Allaah be upon him) went to Ibn
Sayyaad. The Prophet (peace and blessings of Allaah be upon him) though
of something to himself.  The Prophet (peace and blessings of Allaah be
upon him) asked him what he was thinking of and he said, “Al-dukh” meaning
al-dukhaan (smoke). End quote. 

Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen,
2/184 

Based on this, whoever goes to a fortuneteller or soothsayer
and believes what he says and believes that he has knowledge of the unseen
has committed major kufr which puts him beyond the pale of Islam. But if he
does not believe what he says then he has not committed kufr. 

Whatever the case, the door of repentance is open, as the
Prophet (peace and blessings of Allaah be upon him) said: “Allaah will
accept the repentance of His slave so long as the death rattle has not
reached his throat.” (3537) 

i.e., so long as the soul has not reached the throat. Every
sin from which a man repents, Allaah will accept his repentance. Allaah says
(interpretation of the meaning): 

“Say: O ‘Ibaadi (My slaves) who have transgressed against
themselves (by committing evil deeds and sins)! Despair not of the Mercy of
Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most
Merciful”

[al-Zumar 39:53] 

Whatever sin a person
falls into, if he repents from it, his repentance will be accepted – even
shirk. 

The basic principle is that the kaafir – and also the
apostate from Islam – is required to utter the Shahaadatayn in order to
enter Islam. If your going to the fortuneteller falls under the third
category mentioned above, then you must utter the Shahaadatayn. As you have
repented and started to live aright, you must have repeated the Shahaadatayn
many times, so now you do not have to do anything. But you must resolve
never to go back to such things again. 

And strive to acquire knowledge so that you may worship
Allaah with understanding. 

We ask Allaah to help you to do that which He loves and is
pleased with.

He went to a fortune teller then he repented, but he found that what the fortune teller told him is coming true, day after day!

He went to a fortune teller then he repented, but he found that what the fortune teller told him is coming true, day after day!
One of my friend did a big mistake, he went to a furtune teller before starting his medical studies. After that he got knowledge and he repented sincerely towards Allah, and made Taubah for his sin. But the problem here is that whatever the Fortune teller informed him is coming true day by day. He want to remove his thinkings from this but unable to act such. He started offer praying. Whats the solution for such problems according to Islam. What you advice him about this.

 

Praise be to Allaah.

Firstly: 

It is not permissible to go
to soothsayers and fortune tellers, because the Prophet (peace and
blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and
asks him about something, his prayer will not be accepted for forty nights.”
Narrated by Muslim (2230). 

And he (peace and
blessings of Allaah be upon him) said: “Whoever has intercourse with a
menstruating woman or with a woman in her back passage, or goes to a fortune
teller and believes what he says, has disbelieved in that which Allaah
revealed to Muhammad (peace and blessings of Allaah be upon him).”
Narrated by Abu Dawood (3904), al-Tirmidhi (3904) and Ibn Majaah (936);
classed as saheeh by al-Albaani in Saheeh Ibn Maajah. 

The kufr mentioned in the
hadeeth is to be understood in the sense of minor or lesser kufr, according
to many scholars, unless he believes that the witch or soothsayer has
knowledge of the unseen or he believes his claims to have knowledge of the
unseen. 

For more information please
see the answer to question no. 8291

The one who has fallen into
any of these matters must repent to Allaah, by regretting what he has done
and resolving not to do it again. 

Secondly: 

As for what the fortune
teller told him coming true day after day, this doesn’t matter, and it does
not affect the shar’i ruling in such cases at all. This may be due to one of
two things: 

1 – That the fortune teller
used general words and phrases that reflect things that happen to all
people, such as saying “you will go through some trials, then you will find
relief” or “you will be blessed with some wealth” or “you will get married”
and so on, and the person thinks that the fortune teller is telling the
truth because of that. 

2 – The fortune teller told
him of something true that would happen in the future, then it happened as
he said it would. This is something that the shaytaan snatched for him from
the heavens, then passed it on to the fortune teller, who added lies and
false things to it. If the incident that he spoke of happens, people believe
everything he said. This is what the Prophet (peace and blessings of
Allaah be upon him) pointed out when he explained this matter. Al-Bukhaari
(6213) and Muslim (2228) narrated that ‘Aa’ishah (may Allaah be pleased with
her) said: Some people asked the Messenger of Allaah (peace and
blessings of Allaah be upon him) about soothsayers. The Messenger of Allaah
(peace and blessings of Allaah be upon him) said to them: “They are
nothing.” They said: O Messenger of Allaah, sometimes they tell us something
that turns out to be true. The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: “That is a word from the jinn that the jinni
snatches, and he cackles it into the ear of his familiar as a hen cackles,
but they mix more than a hundred lies with it.” 

al-Bukhaari (4701) narrated
from Abu Hurayrah (may Allaah be pleased with him) that the Prophet
(peace and blessings of Allaah be upon him) said:  “When Allaah decrees a
matter in heaven, the angels beat their wings in submission to His words,
making a sound like a chain striking a rock. When the fear is banished from
their hearts, they say, What is it that your Lord has said? They say: The
truth, and He is the Most High, the Most Great. Then the one who is
listening out hears that, and those who are listening out are standing one
above the other” – Sufyaan [one of the narrators] demonstrated with his
hand, holding it vertically with the fingers outspread. – “So he hears what
is said and passes it on to the one below him, and that one passes it to the
one who is below him, and so on until it reaches the lips of the soothsayer
or fortune-teller. Maybe the meteor will hit him before he can pass anything
on, or maybe he will pass it on before he is hit. He tells a hundred lies
alongside it, but it will be said, Did he not tell us that on such and such
a day, such and such would happen? So they believe him because of the one
thing which was heard from heaven.” i.e., he is believed because of the one
true word that was heard from heaven and passed on to the fortune teller. 

If we assume that the
fortune teller told him something that did actually happen, such as if he
told him about where a lost item was to be found, or some such, and this is
what happened, if the questioner did not know it, then it is not “unseen” in
absolute terms, rather it was “unseen” to the one who did not see it or know
it. The fortune teller is able to see such things, either by himself or with
the help of his helpers among the devils of mankind and the jinn, as is well
known. 

To sum up: So long as your
friend has repented to Allaah, then he should not pay any attention to what
the fortune-teller said or be afraid of what he said. Some of the things he
mentioned may happen, or they may not. Usually they do not happen, because
the ratio of truth – if the fortune teller receives information from the
jinn – is no more than 1%. 

Qaseedat al-Burdah by al-Busayri and an explanation of what it contains of kufr and heresy

Qaseedat al-Burdah by al-Busayri and an explanation of what it contains of kufr and heresy
I have heard several things about the Burdah. Some say its good and beneficial and I have also read that it may be shirk as some of the verses are praising the Prophet (pbuh) with attributes of Allah. I am asking for your opinion on this and whether you think it is shirk and to be avoided.

 

Praise be to Allaah.

Firstly: 

The qaseedah or ode al-Burdah is regarded as one of
the most famous poems in praise of the Prophet (blessings and peace of Allah
be upon him), if not the most famous. It was written by al-Busayri, whose
full name was Muhammad ibn Sa‘eed ibn Hammaad al-Sunhaaji. He was born in
608 AH and died in 696 AH. 

It was said that the reason for his composing it was that
al-Busayri was afflicted by a chronic disease, and no remedy was of any
help; he used to send a great deal of blessings (salawaat) upon the Prophet
(blessings and peace of Allah be upon him) until he saw the Prophet
(blessings and peace of Allah be upon him) in a dream one night, and he
covered him with his cloak (burdah), and when al-Busayri woke up, he stood
up and there was no trace of sickness in him, so he composed this qaseedah.
And Allah knows best whether this story is true or not. 

Secondly: 

The poem referred to includes blatant and obvious kufr and
heresy. The scholars of Ahl al-Sunnah wa’l-Jamaa‘ah have studied it and
criticised it, pointing out its faults and the ways in which it is contrary
to the beliefs of Ahl al-Sunnah wa’l-Jamaa‘ah. 

Among the most prominent verses for which this poem has been
criticised are the following: 

1.    
O noblest of creation, I have
no one but you to turn to except you when major calamity strikes.

2.    
If you do not take my hand out
if kindness on the Day of Resurrection, then what great trouble I will be
in.

3.    
This world and the Hereafter
are part of what you control, and part of your knowledge is the knowledge of
al-Lawh al-Mahfooz and the Pen

4.    
Stay away from the way of the
Christians in praising their Prophet, then (after that) praise him in any
way you want

5.    
If he were to perform miracles
commensurate with his real status, his name would bring dead people back to
life.

6.    
I have a connection to him
because I am called Muhammad as he is, and he is the kindest of creation in
taking care of this connection. 

Thirdly: 

Some of the comments of the scholars, commenting on and
criticising these lines of verse: 

1.

Shaykh Muhammad ibn ‘Abd al-Wahhaab said: 

With regard to control (of this world and the Hereafter), we
will discuss it. Allah says: “The Only Owner (and the Only Ruling Judge)
of the Day of Recompense (i.e. the Day of Resurrection)” [al-Faatihah 1:4].
Its meaning according to all mufassireen is as Allah explained it in the
verse in which He says (interpretation of the meaning):

“And what will make you know what the Day of Recompense
is?

18. Again, what will make you know what the Day of
Recompense is?

19. (It will be) the Day when no person shall have power
(to do anything) for another, and the Decision, that Day, will be (wholly)
with Allaah”

[al-Infitaar 82:17-19]. 

The one who understands the interpretation of this verse and
realises that Allah will be the sole Sovereign (and controller) of that Day
in particular, even though He is the Sovereign (and controller) of all days,
that Day and others, will realise that it is emphasising this important
matter (that Allah is the Sovereign and controller), because of knowledge of
which a person may enter Paradise and because of ignorance of which he may
enter Hell. What a serious matter it is; if a man were to travel for more
than twenty years to learn about it, that would not be too much. What
comparison can there be between this concept, believing in what the Qur’aan
states clearly, as well as the words of the Prophet (blessings and peace of
Allah be upon him): “O Faatimah bint Muhammad, I cannot help you before
Allah in any way”, and the words of the author of al-Burdah:

“O Messenger of Allah, undoubtedly your high position will
enable you to help me when al-Kareem [Allah] takes the name of al-Muntaqim
[the Avenger - i.e., on the Day of Resurrection].

I have a connection with him because my name is Muhammad and
he is the kindest of all creation in taking care of this connection.

If you do not take my hand out of kindness on the Day of
Resurrection, then what great trouble I will be in.” 

Let the one who is honest with himself and those who are
infatuated with it and those who claim to be scholars but prefer to recite
this rather than reciting the Qur'aan ponder the meanings and implications
of these lines of verse. Could any person believe in these lines of poetry
and at the same time believe in the words of Allah (interpretation of the
meaning): “(It will be) the Day when no person shall have power (to do
anything) for another, and the Decision, that Day, will be (wholly) with
Allaah” [al-Infitaar 82:17-19] and the words of the Prophet, “O Faatimah
bint Muhammad, I cannot help you before Allah in any way”? No, by Allah, no,
by Allah, no by Allah, except if one may believe that Moosa was truthful and
Pharaoh was truthful at the same time, or that Muhammad was following the
path of truth and Abu Jahl was following the path of truth at the same time.
No, by Allah, they are not equal and will never meet until the head of the
crow turns grey. 

One who examines and understands this issue and knows
al-Burdah and those who are infatuated with it, will understand that Islam
has become a stranger once again. End quote. 

Tafseer Soorat al-Faatihah, by
Shaykh Muhammad ibn ‘Abd al-Wahhaab, 5/13 

2.

Shaykh ‘Abd al-Rahmaan ibn Hasan Aal al-Shaykh (may Allah
have mercy on him) said: 

From ‘Abd al-Rahmaan ibn Hasan and his son ‘Abd al-Lateef to
‘Abd al-Khaaliq al-Hifzi: 

Peace be upon you and the mercy of Allah and His blessings.
To proceed: 

We heard two years ago that you were interested in
al-Burdah by al-Busayri, but it
contains major shirk that is not hidden. For example he says “O noblest of
creation, I have no one to turn to except you…” and so on until the end of
the poem, in which he asks for reward in the Hereafter from the Prophet
(blessings and peace of Allah be upon him) alone. 

The fact that the Prophet (blessings and peace of Allah be
upon him) is the best of the Prophets does not mean that he may be allowed
exclusively something that Allah has forbidden to His slaves in totality;
rather he is enjoined to forbade it and disavow it, as the Messiah son of
Maryam disavowed it in the verses at the end of Soorat al-Maa’idah and as
the angels disavowed it in Soorat Saba’. 

With regard to turning to, this is the same as seeking
refuge; seeking refuge is to ward off evil and turning to is to attain
something good. Imam Ahmad and others narrated that there was consensus that
it is not permissible to seek refuge except in Allah and His names and
attributes. As for seeking refuge with anyone else, that is shirk and there
is no difference of opinion concerning that. 

With regard to the phrase “this world and the Hereafter are
part of what you control”, this is contrary to fact that sovereignty and
control belong exclusively to Allah on the Day of Resurrection, as He says:
“Whose is the kingdom this Day? (Allaah Himself will reply to His
Question:) It is Allaah’s, the One, the Irresistible!” [Ghaafir 40:16]. 
And He says in Soorat al-Faatihah: “The Only Owner (and the Only Ruling
Judge) of the Day of Recompense (i.e. the Day of Resurrection)” al-Faatihah
1:4]. And there are other similar verses. 

And he [the author] discussed this line further to highlight
how how much reprehensible shirk it contains. 

End quote from Rasaa’il wa Fataawa al-Shaykh ‘Abd
al-Rahmaan ibn Hasan ibn Muhammad ‘Abd al-Wahhaab, 1/82 

3.

Shaykh Sulaymaan ibn ‘Abd-Allah Aal al-Shaykh (may Allah have
mercy on him) quoted some of the lines mentioned above, then he said: 

Think of how much shirk there is in these lines, such as: 

(i)

He denied that there is any refuge when calamity strikes
except the Prophet (blessings and peace of Allah be upon him). But that
applies only to Allah alone, with no partner or associate. He is the one in
Whom people can find no refuge except Him. 

(ii)

He called upon the Prophet (blessings and peace of Allah be
upon him), beseeched him, expressed his need of him, and stated that he had
no choice but to seek his help, and asked of him these things that can only
be asked of Allah. This is associating partners with Allah in His divinity (shirk
al-uloohiyyah). 

(iii)

He asked him to intercede for him in the words: “undoubtedly
your high position will enable you to help me when al-Kareem [Allah] takes
the name of al-Muntaqim [the Avenger - i.e., on the Day of Resurrection].”
This is what the mushrikoon sought from those whom they worshipped, relying
on their high position and intercession before Allah, and this is shirk.
Moreover, intercession cannot be granted except with the permission of
Allah, so it makes no sense to seek it from anyone else. Allah is the One
who gives permission to the intercessor to intercede; no intercessor can
initiate his intercession. 

(iv)

“I have a connection with him because my name is Muhammad and
he is the kindest of all creation in taking care of this connection” 

This is telling a lie about Allah and His Messenger
(blessings and peace of Allah be upon him). There is no special connection
between him and one whose name is Muhammad except through obedience, not by
just having the same name yet committing shirk. 

This is a great contradiction and obvious shirk, because he
is asking first and not doubting that his high position will enable him to
help him, then he asks him to take him by the hand out of generosity and
kindness, otherwise he will be doomed. 

It may be said: How can you ask him first for intercession,
then ask him to be kind to you? If you say that intercession can only come
after permission from Allah, then how can you call upon the Prophet
(blessings and peace of Allah be upon him) and ask him to intercede? Why
don't you ask for intercession from the One under Whose authority all types
of intercession come, the One Who is the Sovereign and Controller of heaven
and earth, the One Who there is no intercession except after His permission.
This renders invalid your seeking intercession from anyone other than
Allah. 

If you say: All I want is to seek his help by means of his
high position and intercession, by the permission of Allah.

 The response is: How can you ask him (the Prophet) to be
generous to you and take you by the hand on the Day of Recompense, when this
is contrary to the words of Allah, “And what will make you know what the
Day of Recompense is? 18. Again, what will make you know what the Day of
Recompense is? 19. (It will be) the Day when no person shall have power (to
do anything) for another, and the Decision, that Day, will be (wholly) with
Allaah” [al-Infitaar 82:17-19]? How can belief in both this and that
coexist in one heart? 

If you say: I asked him to take me by the hand and be kind to
me by virtue of his high status and intercession, 

The response is: It comes back to seeking intercession from
someone other than Allah, and that is the essence of shirk. 

(v)

In these lines of verse there is turning away from the
Creator -- may He be exalted and sanctified -- and relying on created beings
with regard to calamities of this world and the Hereafter, as is obvious to
the believer. What comparison can there be between this and the words of
Allah?

“You (Alone) we worship, and You (Alone) we ask for help
(for each and everything)”

[al-Faatihah 1:5]

“But if they turn away, say (O Muhammad): ‘Allaah is
sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped
but He) in Him I put my trust and He is the Lord of the Mighty Throne’”

[al-Tawbah 9:129]

“And put your trust (O
Muhammad صلى
الله عليه وسلم) in the Ever Living One Who dies not, and glorify His
Praises, and Sufficient is He as the All‑Knower of the sins of His slaves”

[al-Furqaan 25:58]

“Say: “It is not in my power to cause you harm, or to
bring you to the Right Path.”

22. Say (O Muhammad صلى الله
عليه وسلم): “None can protect me from Allaah’s punishment (if I were
to disobey Him), nor can I find refuge except in Him.

23. “(Mine is) but conveyance (of the truth) from Allaah
and His Messages”

[al-Jinn 72:21-23] 

If it is said: He did not ask him to be kind to him; rather
all he said was that if he is not included among those who receive his
intercession, he will be doomed, 

The response is: What is meant is still asking him and
seeking help from him, as he called upon him the first time and said that
there was no refuge for him except with him. Then he clearly asks for favour
and kindness in the form of a supplication and condition, because just as
asking may come in the form of a request, it may also come in the form of a
condition, as Nooh (peace be upon him) said: “And unless You forgive me
and have mercy on me, I would indeed be one of the losers” [Hood 11:47]. 

End quote from Tafseer al-‘Azeez al-Hameed fi Sharh Kitaab
al-Tawheed, 1/187-189 

4.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)
was asked:

I read a hadeeth - how sound is it? It says: “Whoever is
named Muhammad, do not hit him or insult him.” 

He replied: This hadeeth is fabricated and falsely attributed
to the Messenger (blessings and peace of Allah be upon him). It has no basis
in the Sunnah. The same applies to the saying “Whoever is called Muhammad
has a special bond to Muhammad (blessings and peace of Allah be upon him)
and soon he will admit him to Paradise by virtue of that” and “Whoever is
called Muhammad, his house will get such and such (blessings).” All of these
reports have no basis of soundness. What matters is following Muhammad
(blessings and peace of Allah be upon him), not just having his name. How
many of those who are called Muhammad are evildoers, because they do not
follow Muhammad and do not adhere to his sharee’ah. Names do not purify
people; what purifies them is their righteous deeds and their fear of Allah,
may He be glorified and exalted. Whoever is called Ahmad or Muhammad or
Abu’l-Qaasim, but is a kaafir or an evildoer, it will not benefit him;
rather the individual has to obey Allah, strive to obey Allah and adhere to
the sharee‘ah of Allah with which He sent His Prophet Muhammad. This is what
will benefit him and this is the way of salvation. Mere names without acting
upon Islamic teachings have nothing to do with salvation or punishment. 

But al-Busayri made a mistake in his Burdah when he
said: “I have a connection to him because I am called Muhammad as he is, and
he is the kindest of creation in taking care of this connection,” and he
made an even bigger mistake when he said:

“O noblest of creation, I have no one to turn to except you
when major calamity strikes.

If you do not take my hand out of kindness on the Day of
Resurrection, then what great trouble I will be in.

This world and the Hereafter are part of what you control,
and part of your knowledge is knowledge of al-Lawh al-Mahfooz and the Pen” 

This poor man made his refuge in the Hereafter with the
Messenger (blessings and peace of Allah be upon him) and not with Allah, may
He be glorified and exalted. He said that he will be doomed if he (the
Prophet) does not take him by the hand, and he forgot Allah, may He be
glorified, in Whose hand is harm and benefit, giving and withholding; He is
the One Who will save His close friends and those who obey Him. The poet is
making the Messenger (blessings and peace of Allah be upon him) the
sovereign and controller of this world and the Hereafter. He described him
as having knowledge of the unseen, part of which is knowledge of what is in
al-Lawh al-Mahfooz and the Pen. This is blatant kufr and ultimate
exaggeration; we ask Allah to keep us safe and sound. 

If he died believing that, and did not repent, then he died
in the worst kind of kufr and misguidance. What every Muslim is required to
do is to beware of this exaggeration and not be deceived by al-Burdah and
its author. And Allah is the one Whose help we seek, and there is no power
and no strength except in Allah. End quote. 

Fataawa al-Shaykh Ibn Baaz,
6/370, 371 

The scholars said more than this, and there is more in the
lines of this poem that could be subject to criticism, but we have chosen
just some of that and it is sufficient to make the point, which is that we
should beware of this qaseedah (ode) and realize that it contains blatant
exaggeration, kufr and heresy. 

For more information on the criticism of this poem, see the
book: al-‘Aqeedah al-Salafiyyah fi Maseeratiha al-Tareekhiyyah, by
Shaykh ‘Abd al-Rahmaan al-Maghraawi, part 5 (p. 139-154), and the article 
Fawaadih ‘Aqadiyyah fi Burdah al-Busayri, by Shaykh ‘Abd al-‘Azeez ibn
Muhammad Aal ‘Abd al-Lateef, which is to be found in the following link [in
Arabic]:

Ruling on promulgating manmade laws and Shaykh Ibn ‘Uthaymeen’s view on that

Ruling on promulgating manmade laws and Shaykh Ibn ‘Uthaymeen’s view on that
Is the promulgation of man-made laws and drawing up a constitution for ruling by them instead of the laws of Allah a matter concerning which the scholars differed and both opinions are views of Ahl al-Sunnah? There is a discussion among some brothers as to whether this action is kufr that puts one beyond the pale of Islam or is a sin. Please explain and clarify. 


Is the muqallid entitled to follow either of the two views or not?  


Did Shaykh Ibn ‘Uthaymeen say at the end of his life that promulgating man-made laws is a sin, which contradicted his earlier view that it was major kufr?.

 

Praise be to Allaah.

Firstly: 

Promulgating man-made laws that are contrary to the rulings
of Allah and His Messenger concerning matters of blood, honour and wealth,
is an act of major kufr which puts one beyond the pale of Islam. There is no
doubt whatsoever concerning that, and there is no difference of opinion
concerning it among the Muslim scholars. Promulgating such laws is competing
with Allah, may He be exalted, in His rule and is going against Him in His
laws. Allah says (interpretation of the meaning): “Or have they partners
with Allaah (false gods) who have instituted for them a religion which
Allaah has not ordained?” [al-Shoora 42:21]. 

And Allah says concerning obedience to one who permits dead
meat (interpretation of the meaning):

“Eat not (O believers) of that (meat) on which Allaah’s
Name has not been pronounced (at the time of the slaughtering of the
animal), for sure it is Fisq (a sin and disobedience of Allaah). And
certainly, the Shayaateen (devils) do inspire their friends (from mankind)
to dispute with you, and if you obey them [by making Al‑Maytah (a dead
animal) legal by eating it], then you would indeed be Mushrikoon
(polytheists); [because they (devils and their friends) made lawful to you
to eat that which Allaah has made unlawful to eat and you obeyed them by
considering it lawful to eat, and by doing so you worshipped them; and to
worship others besides Allaah is polytheism]”

[al-An‘aam 6:121]. 

And Allah says (interpretation of the meaning):

“Have you not seen those (hypocrites) who claim that they
believe in that which has been sent down to you, and that which was sent
down before you, and they wish to go for judgement (in their disputes) to
the Taaghoot (false judges) while they have been ordered to reject them. But
Shaytaan (Satan) wishes to lead them far astray.

61. And when it is said to them: ‘Come to what Allaah has
sent down and to the Messenger (Muhammad صلى
الله عليه وسلم),’ you (Muhammad صلى الله
عليه وسلم) see the hypocrites turn away from you (Muhammad
صلى الله عليه وسلم) with aversion”

[al-Nisa’ 4:60-61]. 

If this is the ruling of Allah concerning the one who wants
to refer for judgement to false judges, then how about the false judge
himself who promulgates laws instead of Allah. 

How can legislation that is contrary to the laws of Allah not
be kufr, when it inevitably implies permitting that which is forbidden and
forbidding that which is permitted, or giving the legislators the right to
do that, so they have the right to permit whatever they want and to forbid
whatever they want; whatever the majority agrees upon must be carried out
and the one who goes against it is punished and criminalised. This is the
ultimate kufr. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him)
said: If a person regards as permissible that on which there is scholarly
consensus that it is forbidden, or regards as forbidden that on which there
is scholarly consensus that it is permitted, or he alters a law on which
there is consensus, then he is a kaafir and apostate, according to the
consensus of the fuqaha’.

End quote from Majmoo‘ al-Fataawa, 3/267 

Ibn Katheer (may Allah have mercy on him) said: The one who
forsakes the law that was revealed to Muhammad ibn ‘Abd-Allah, the Seal of
the Prophets (blessings and peace of Allah be upon him) and refers for
judgement to any other law that has been abrogated, has committed an act of
kufr, so how about the one who refers for judgement to al-Yaasa and gives it
precedence? The one who does that is a kaafir according to the consensus of
the Muslims.

End quote from al-Bidaayah wa’l-Nihaayah, 13/139. 

Al-Yaasa (also known as al-Yaasiq) refers to the laws of the
Tatar Genghis Khan, who forced the people to refer to them for judgement.

Undoubtedly the one who promulgates laws himself commits a
greater act of kufr and is more misguided than one who refers to them for
judgement. 

Al-‘Allaamah Muhammad al-Ameen al-Shanqeeti (may Allah have
mercy on him) said: From verses such as that in which Allah says
(interpretation of the meaning) “and He makes none to share in His
Decision and His Rule” [al-Kahf 18:26], it may be understood that the
followers of those who promulgate laws other than those which Allah has
ordained are associating others with Allah (shirk). This understanding is
explained clearly in other verses, such as the verse which speaks of those
who follow the laws of the Shaytaan in permitting dead meat, claiming that
it has been killed by Allah [and thus should be permitted]:

“Eat not (O believers) of that (meat) on which Allaah’s
Name has not been pronounced (at the time of the slaughtering of the
animal), for sure it is Fisq (a sin and disobedience of Allaah). And
certainly, the Shayaateen (devils) do inspire their friends (from mankind)
to dispute with you, and if you obey them [by making Al‑Maytah (a dead
animal) legal by eating it], then you would indeed be Mushrikoon
(polytheists)”

[al-An‘aam 6:121]. 

Here Allah clearly states that they would be mushrikoon by
obeying them. This is associating others with Allah in terms of obedience
and following laws that are contrary to that which Allah has ordained --
which is what is meant by worshipping the Shaytaan in the verse in which
Allah says (interpretation of the meaning):

“Did I not command you, O Children of Adam, that you
should not worship Shaytaan (Satan). Verily, he is a plain enemy to you.

61. And that you should worship Me [Alone
Islamic Monotheism, and set up not rivals, associate‑gods with Me]. That is
the Straight Path”

[Ya-Seen 36:60-61]. 

And Allah tells us that His Prophet Ibraaheem said
(interpretation of the meaning):

“ ‘O my father! Worship not Shaitân (Satan). Verily,
Shaitân (Satan) has been a rebel against the Most Gracious (Allaah)’”

[Maryam 19:44]. 

And Allah says (interpretation of the meaning):

“They (all those who worship others than Allaah) invoke
nothing but female deities besides Him (Allaah), and they invoke nothing but
Shaytaan (Satan), a persistent rebel!”

[al-Nisa’ 4:117], i.e., they do
not worship anything but a devil, i.e., by following his laws. Hence Allah
calls those whom they obey in the sins that they made attractive to them
“partners”, as in the verse (interpretation of the meaning) “And so to
many of the Mushrikoon (polytheists) their (Allaah’s so‑called) ‘partners’
have made fair-seeming the killing of their children, in order to lead them
to their own destruction and cause confusion in their religion” [al-An ‘am
6:137]. The Prophet (blessings and peace of Allah be upon him) explained
this to ‘Adiyy ibn Haatim (may Allah be pleased with him) when he asked him
about the verse in which Allah says (interpretation of the meaning):
“They (Jews and Christians) took their rabbis and their monks to be their
lords besides Allaah” [al-Tawbah 9:31]. He explained that they permitted
to them that which Allah has forbidden and they forbade to them that which
Allah has permitted, and they [the people] followed them in that; that is
how they took them as lords. 

One of the clearest proofs concerning that is the fact that
in Soorat al-Nisa’, Allah, may He be glorified and exalted, mentioned those
who want to refer for judgement to something other than the laws prescribed
by Him and wonders at their claim to be believers, because their claim to be
believers even though they want to refer for judgement to false judges shows
that they have reached a level of lying which is astounding. That is what
Allah says (interpretation of the meaning):

“Have you not seen those (hypocrites) who claim that they
believe in that which has been sent down to you, and that which was sent
down before you, and they wish to go for judgement (in their disputes) to
the Taaghoot (false judges) while they have been ordered to reject them. But
Shaytaan (Satan) wishes to lead them far astray”

[al-Nisa’ 4:60]. 

From the divinely revealed texts that we have quoted, it
becomes very clear to everyone that with regard to those who follow man-made
laws promulgated by the Shaytaan on the lips of his supporters which are
contrary to that which Allah has prescribed on the lips of His Messengers
(blessings and peace of Allah be upon them), there is no doubt that they are
kaafirs and mushriks, except for the one whom Allah has blinded to the light
of Revelation and left to go astray.  

And he said: 

As for the legal system that is contrary to the laws
prescribed by the Creator of heaven and earth, ruling according to it
constitutes disbelief in the Creator of heaven and earth, such as the claim
that giving precedence to the male over the female in inheritance is not
fair and it is necessary to make them equal in inheritance, and the claim
that plural marriage is unjust, or that divorce is unfair to the woman, and
that stoning, cutting off the hand and so on are barbaric acts that should
not be done to people, and so on. 

Making this kind of system rule the lives of people in
society and their wealth, honour, lineage, reason and religion, is disbelief
in the Creator of heaven and earth and a transgression against the divine
system prescribed by the One Who created all things and Who knows best what
is in their best interests; may He be glorified and exalted far above having
any lawgiver besides Him.

“Or have they partners with Allaah (false gods) who have
instituted for them a religion which Allaah has not ordained?”

[al-Shoora 42:21]

“Say (O Muhammad to these
polytheists): ‘Tell me, what provision Allaah has sent down to you! And you
have made of it lawful and unlawful.’ Say (O Muhammad): ‘Has Allaah
permitted you (to do so), or do you invent a lie against Allaah?’”

[Yoonus 10:59]

“Say: ‘Verily, those who invent a lie against Allaah will
never be successful’”

[Yoonus 10:69]. 

End quote from Adwa’ al-Bayaan, commentary on the
verse (interpretation of the meaning): “and He makes none to share in His
Decision and His Rule” [al-Kahf 18:26]. 

 

Secondly: 

What is well established and known of the view of Shaykh Ibn
‘Uthaymeen (may Allah have mercy on him) is that he clearly stated that
promulgating laws that are contrary to what Allah has revealed constitutes
major kufr. He mentioned that in several places in his books, such as
Sharh Kitaab al-Tawheed, Sharh al-Usool al-Thalaathah, Sharh
al-Siyaasah al-Shara‘iyyah, and his fatwas which have been published in
al-‘Aqeedah and Liqaa’aat al-Baab al-Maftooh. All his comments
on these subjects are consistent and point to the same conclusion, which is
that legislating and promulgating laws that are contrary to the sharee‘ah of
Allah constitutes major kufr. As for the one who rules according to
something other than that which Allah has revealed, he may be a disbeliever
or a wrongdoer or an evildoer according to the crime that he has committed.
We do not know of any opinion of the Shaykh concerning this matter, in which
he suggested that this promulgation of laws is minor kufr. If the Shaykh had
any other opinion, it would have widely known, and the Shaykh would have
clearly recanted his first opinion, and striven to prevent it being
published. Whoever thinks that any of the scholars would recant something
that it became clear to him was wrong, then would continue to publicise the
mistaken opinion until he died, without denouncing it or instructing that it
be erased, has thought badly of him and has impugned his religious
commitment and honesty, because it is not permissible to publicise a false
opinion or to keep quiet about it, especially if it has to do with an
important matter such as this. 

Among the things that he (may Allah have mercy on him) said
concerning this matter is what appears in Sharh al-Usool al-Thalaathah,
where he said: Whoever does not rule in accordance with that which Allah has
revealed because he thinks little of it or looks down on it or believes that
something else is better than it and more beneficial to people or is equal
to it, is a kaafir whose kufr puts him beyond the pale of Islam. That
includes those who promulgate laws for people that are contrary to Islamic
laws, to be a system that the people follow. They only promulgate those laws
that are contrary to Islamic laws because they believe that they are better
and more beneficial for people, because it is known on the basis of reason
and sound human nature that no one turns away from one path to a different
path unless he believes that what he has turned to is better and what he has
turned away from is lacking. 

End quote from Majma‘ al-Fatawa wa Rasaa’il al-Shaykh Ibn
‘Uthaymeen, 6/161. 

And Allah knows best.

Umar did not seek the help of Allaah by virtue of the status of al-‘Abbaas (may Allaah be pleased with him)

Umar did not seek the help of Allaah by virtue of the status of al-‘Abbaas (may Allaah be pleased with him)
Hadeeth: Anas ibn Maalik (may Allaah be pleased with him) narrated that when they suffered drought, ‘Umar (may Allaah be pleased with him) would seek rain by virtue of al-‘Abbaas ibn ‘Abd al-Muttalib, and he would say: “O Allaah, we used to ask You for rain by virtue of our Prophet and You gave us rain. Now we ask You for rain by virtue of the paternal uncle of our Prophet, so give us rain” and they would be given rain. Is this saheeh? Is this evidence that it is permissible to seek the help of Allaah by virtue of the status of the awliya’ (close friends of Allaah)?.

 

Praise be to Allaah.

The hadeeth referred to by the questioner is a saheeh hadeeth
which was narrated by al-Bukhaari, but anyone who studies it will find that
it is evidence that one should not seek help from Allaah by virtue of the
status of the Prophet (peace and blessings of Allaah be upon him) or of
anyone else, because tawassul (using a means to achieve a goal) and
al-waseelah is the thing that helps you to achieve that goal. The waseelah
referred to in this hadeeth (“we used to ask You for rain by virtue of our
Prophet and You gave us rain. Now we ask You for rain by virtue of the
paternal uncle of our Prophet, so give us rain” and they would be given
rain) is seeking the help of Allah by virtue of the du’aa’ of the Prophet
(peace and blessings of Allaah be upon him), as a man said: “O
Messenger of Allaah, our wealth has been destroyed and the roads are cut
off, so pray to Allaah to help us.” And because ‘Umar said to al-‘Abbaas:
“Get up, O ‘Abbaas, and pray to Allaah, so he prayed to Allaah.” If this had
come under the heading of seeking Allaah’s help by virtue of a person’s
status only, then ‘Umar (may Allaah be pleased with him) would have sought
the help ofo Allaah by virtue of the status of the Prophet (peace and
blessings of Allaah be upon him) before doing so by virtue of the status of
al-‘Abbaas, because the status of the Prophet (peace and blessings of
Allaah be upon him) is greater before Allaah than that of al-‘Abbaas or
anyone else. If this hadeeth came under the heading of seeking the help of
Allaah by virtue of status that it would have been more appropriate for the
ameer al-mu’mineen ‘Umar (may Allaah be pleased with him) to seek the help
of Allaah by virtue of the status of the Prophet (peace and blessings
of Allaah be upon him), not the status of al-‘Abbaas ibn ‘Abd al-Muttalib. 

To sum up, there is nothing wrong with seeking the help of
Allaah by means of the du’aa’ of a person who it is hoped will have his
du’aa’s answered because of his righteousness. The Sahaabah (may Allaah be
pleased with them) used to seek the help of Allaah by means of the du’aa’ of
the Prophet (peace and blessings of Allaah be upon him) for them.
Similarly, ‘Umar sought the help of Allaah by means of the du’aa’ of
al-‘Abbaas ibn ‘Abd al-Muttalib (may Allaah be pleased with him). So if you
think a man is righteous and likely to have his du’aa’s answered because his
food, drink, clothing and housing are halaal, and because he is known to be
a man of worship and piety, there is nothing wrong with asking him to pray
to Allaah for you and ask for what you like, on condition that this does not
stir up self-admiration in this person whom you ask to make du’aa’ for you.
If it does stir up self-admiration, then it is not permissible for you to
doom him by making this request of him, because that will harm him. 

I also say: This is permissible, but I do not recommend it. I
think that each person should ask Allaah by himself, without appointing any
intermediary between him and Allaah. That brings a greater hope and is
nearer to fear of Allaah. I also encourage anyone who asks his brother whose
du’aa’s he hopes will be answered to make du’aa’ for him, to intend thereby
to treat him kindly – i.e., the one who will make du’aa’ – and not do it for
the sake of meeting his own needs, because if he asks him for the sake of
meeting his own needs, then it will become like asking him for money and the
like, which is blameworthy. But if he intends thereby to benefit his brother
who will make du’aa’ by treating him kindly, then treating a Muslim kindly
is something for which a person will be rewarded, as is well known – and
that is better. And Allaah is the source of strength. End quote. 

Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen
(2/277). 

For more information on the hadeeth about ‘Umar seeking the help of Allaah by virtue of al-‘Abbaas (may Allaah be pleased with them both) and the fact that this tawassul was by virtue of his du’aa’ and not of his status, please see the book al-Tawassul by Shaykh al-Albaani (may Allaah have mercy on him), pp. 50-68.

Ruling on sick person visualizing the one who put the evil eye on him

Ruling on sick person visualizing the one who put the evil eye on him
How correct is it for a sick person to visualize the one who put the eye on him as a result of Qur’aan being recited over him, or the raaqi asking his qareen (jinn companion) to show the sick person who put the eye on him?

 

Praise be to Allaah. 

For the sick person to visualize the one who put the eye
on him as a result of Qur’aan being recited over him, or the qaari’
(reciter) telling him to do so, is a devilish action and is not permitted,
because it is seeking the help of the shayaateen (devils). The jinn
is the one who makes him visualize the person who afflicted him with
the evil eye, and this is haraam, because it is seeking the help of
the shayaateen, and because it creates enmity among people and causes
fear and terror to be spread among people. It comes under the aayah
(interpretation of the meaning):

“And
verily, there were men among mankind who took shelter with the males
among the jinn, but they (jinn) increased them (mankind) in sin and
transgression”

[al-Jinn 72:6]

And Allaah knows best.

 [Translator’s note: Raaqi means one who does ruqyah i.e., reciting
Qur’aan and du’aa’s over the sick for the purpose of seeking healing]

 

Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’