Archive for September, 2013

The Islamic Ruling on Killing Women and Children in Battle and the Obligation to Avoid the Mistakes of the Scholars

September 30, 2013
Advertisements

Islaam Condemns Every Facet of Terrorism – by Shaykh AbdulLateef al-Kurdi [Audio|Ar-En]

September 30, 2013

Shaikh Fawzaan’s Explanation of Kitaabut Tawheed

September 30, 2013

 

 

The long one which is over 1000 pages and is excellent (from Shaikh Fawzaan’s official website):

http://www.alfawzan.af.org.sa/sites/default/files/mostafeed.pdf

 

 

 

The summarized version (al Mulakh-khas) which is only a little over 450 pages and is also excellent: al mulakhas

 

 

 

 

English explanation (audio and written) of Kitaabut Tawheed by a student of the ulamaa using Shaikh Fawzaan’s al-Mulakh-khas:

http://www.troid.ca/index.php/aqeedah/tawheed/comprehensive-study/1085-explanation-of-kitaab-at-towheed-class-audio

 

The Living Scholar Abdur-Rahmaan bin Naasir al-Barraak

September 23, 2013

 

 

This is a partial translation of the brief biography of Shaikh Abdur-Rahmaan bin Naasir al-Barraak from his website:

http://albarrak.islamlight.net/index.php

 

 

His name is: Abdur-Rahman bin Naasir bin Barraak bin Ibraheem al-Barraak

 

 

His Kunyah is Abu Abdillah

 

 

The Shaikh was born in the city of al-Bukairiyyah in the district of al-Qaseem in the year 1352H. He didn’t know his father because he died when he was young. His mother was responsible for his upbringing and she raised him in the best manner. Allaah decreed that the Shaikh be afflicted with an illness that took away his eyesight when he was nine.

 

 

The Shaikh began seeking knowledge at a young age. He memorized the Quran by the time he was almost 12 years old. He began his recitation to some of his relatives, then to the recitor of the city Abdur-Rahmaan bin Saalim al-Kareedees. He sought knowledge from Shaikh Muhammad bin Muqbil al-Muqbil, the judge of al-Bukairiyyah and Shaikh Abdul-‘Azeez bin ‘Abdullah as-Sabeel (Judge of al-Bukairiyyah, al-Khabraa’, and al-Badaa’i’ after his Shaikh bin Muqbil)

 

 

Then his was able to travel to Makkah. He stayed there for a number of years. While there he read to Shaikh Abdullah bin Muhammad al-Khaleefee – Imaam of al-Masjid al-Haraam. And he met a virtuous man from the students of al-Allaamah Muhammad bin Ibraheem whose name was Shaikh Saalih bin Husain al-‘Iraaqee. In the year 1369 he accompanied Shaikh al-Iraaqee in travelling to Shaikh Bin Baz when he was judge of the city of ad-Dulam. He stayed there with the Shaikh for close to two years which had a huge affect on his life in seeking knowledge.

 

 

Then he joined the Shaikh at the Institute of Knowledge when it opened in Riyadh in 1371H and graduated from it. He joined the College of Sharee’ah in 1378H. While at the Institute and College he studied under many of the Mashaayikh, from the most well-known of them are: al-Allaamah Muhammad al-Ameen ash-Shanqeetee – rahimahullah – who taught Tafseer at the Institute and the Foundations of Fiqh; and al-Allaamah Abdur-Razzaaq al-‘Afeefee – rahimahullah – who taught Tawheed, Grammar, and Foundations of Fiqh; along with many others – (we ask that) Allaah bestow mercy upon all of them. He also attended some of the lessons of al-Allaamah Muhammad bin Ibraheem Aalush-Shaikh.

 

 

The greatest of his Mashaayikh, the one having the biggest impact on his soul was al-Allaamah, al-Imaam ‘Abdul-‘Azeez bin Baz – rahimahullah. He benefited from him for over 50 years starting in the year 1369H when Imaam Bin Baz was in the city of ad-Dulam until his death in the year 1420H. After that, (he benefited most from) his Shaikh al-Iraaqee from whom he learned the love of proofs, the abandonment of blind-following, and precision in the sciences of the language: Grammar, Sarf, and Prosody1

 

 

The Shaikh memorized the Quran, Buloogh al-Maraam, Kitaabut-Tawheed, Kashfush-Shubuhaat, Thalaathatul-Usool, Shurootus-Salaah, al-Ajroomiyyah, Qatrun-Nidaa, the Alifiyyah of ibn Maalik, and other books.

 

 

And there are books (mutoon) the Shaikh gave strong explanations of like at-Tadmuriyyah and Sharh at-Tahaawiyyah. The Shaikh taught them innumerable times and they were read to him (by his students) at the university and the masjid. Likwise (the book) Zaad al-Mustaqna’ and other than it.

 

 

The Shaikh worked as a teacher in the Institute of Knowledge in the city of Riyadh for three years from 1379H to 1381H. After that he taught at the College of Sharee’ah in Riyadh. When the College of Usool ad-Deen opened, he transferred there to the Aqeedah division. He worked as a teacher there until he retired in the year 1420H. He oversaw during his time there dozens of masters (MA) and doctorate (PhD) theses (pl. of thesis)

 

 

The Shaikh taught at his masjid which he was given leadership over – Masjid al-Khaleefee in the district of al-Faarooq – and most of his lessons took place there. He also taught some of his specific students in his house. And he had lessons in other masjids. In addition to that, he participated in many of the intensive, knowledge-based dawrah’s which take place in the summer, and gave lectures in Riyadh and other areas in the Kingdom. He has more than 20 weekly lessons in various Sharee’ah sciences. The Shaikh is also distinguished by his teaching the sciences of the language, pronunciation, and eloquent speech (balaaghah)

 

 

Most of his students are from the teachers at the universities, the known callers, and other than them from those who have benefited from him in general and specifically. Many students of knowledge in foreign countries follow the Shaikh’s lessons over the internet.

 

 

The Shaikh has made large efforts which are known in calling to the good and forbidding the evil, advising those in charge and writing them, and warning people from innovtion, deviations, and oppositions (to the Book and the Sunnah)

 

 

The Shaikh – hafithahullah – gives great importance to the the affairs of the Muslims in all parts of the world. He feels great sadness and is pained by what is happening to them in many of the countries. He always follows (trustworthy) reports about them, especially in times of crises. He is always making qunoot2 and dua for them in salaah and making dua against their enemies. He has a number of fataawaa specifically concerning this which are widespread.

 

 

The Shaikh is distinguished by his expertise in knowledge of the Aqeedah…and he is from the most important of those nowadays who are referred back to in that field.

 

 

Many of the Scholars have praised him – among them Shaikh Ibn Baz and Shaikh Uthaymeen. When Shaikh Uthaymeen was asked towards the end of his life whom the people should ask their questions to after him, he praised Shaikh Fawzaan and Shaikh al-Barraak and directed the people to ask them.

 

The Shaikh has explained numerous books and texts, from them:

 

Thalaathatul-Usool

Al-Qawaa’id al-Arba’ah

Kitaabut-Tawheed

Kitaab Kalimatul-Ikhlass of Ibn Rajab

al-Haa’iyah of Ibn Abee Dawood

Masaa;ilul-Jaahiliyyah

Aqeedatul-Waasitiyyah

Aqeedatut-Tahaawiyyah

 

(End of what was taken from that link)

Recitation of surah Yaa Seen (36) by the Shaikh:

http://k002.kiwi6.com/hotlink/15g4sc6mm8/surah_ya_seen_shaikh_abdur_rahman_al_barraak.mp3

 

 

Some translated statements of the Shaikh:

http://www.dajjaal.com/liar/articles/mrayz-shaykh-abdur-rahman-al-barraak-on-the-types-of-magic-and-their-ruling.cfm

http://mtws.posthaven.com/should-i-beat-my-daughter-shaykh-abdur-rahman

 

http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=10951 (last post)

 

 

 

Footnotes

 

 

 

 

 

1Prosody: “the rhythm and pattern of sounds of poetry and language” ( http://www.merriam-webster.com/dictionary/prosody )

2Qunoot: “a special supplication while standing in Prayer”

(definition taken from here: http://islamtees.wordpress.com/glossary-of-terms/ )

The Importance of Saying: “O Turner of the hearts, keep my heart firm on your religion”

September 19, 2013

 

 

 

 

 

Anas bin Malik narrated:

 

كانَ رسولُ اللَّهِ صلَّى اللَّهُ علَيهِ وسلَّمَ يُكْثِرُ

أن يقولَ : يا مُقلِّبَ القلوبِ ثبِّت قَلبي على دينِكَ ، فقلتُ : يا

رسولَ اللَّهِ ، آمنَّا بِكَ وبما جئتَ بِهِ فَهَل

تخافُ علَينا ؟ قالَ : نعَم ، إنَّ القُلوبَ

بينَ إصبُعَيْنِ مِن أصابعِ اللَّهِ يقلِّبُها كيفَ شاءَ

The Messenger of Allaah -sallalahu alayhe wa sallam – used to say a lot:

يا مُقلِّبَ القُلُوْبِ

ثَبِّت قَلْبِي عَلَى دِيْنِكَ

 

 

“O Turner of the hearts, keep my heart firm upon your religion”

So I (Anas) said: O Messenger of Allaah, we have believed in you and believed in everything you have been sent with, so are you afraid for us? He said: “Yes.  Indeed the hearts are between two fingers from the fingers of Allaah – He turns them however He wills”

 

Shaikh Albanee declared this hadeeth to be Saheeh in Saheeh at Tirmidhee (2140)

The following translated from:

http://www.binbaz.org.sa/mat/12115

 

 

Question: The Prophet – sallallahu alayhe wa sallam – used to say: Allahumma Muqallibal-quloob thabbit qalbee ‘alaa deenik (O Allaah, The Turner of the hearts, keep my heart firm on your religion)1. And he said to ‘Aa’ishah (radiallahu anhaa): Indeed the hearts are between the two fingers of The Most Merciful2. What is the correct way to understand this hadeeth?

 

 

 

 

A (Shaikh Bin Baz): The hadeeth is clear. He – sallallahu alayhe wa sallam – said:

 

إن القلوب بين أصبعين من أصابع الرحمن يقلبها كيف يشاء

Indeed the hearts are between two fingers from the fingers of The Most Merciful – He turns them however He wills”3

The meaning is that Allaah – Lofty and Exalted is He – He is the One in Whose Hand is the giving of firmness in (all) the affairs. So the Believer asks his Lord to keep him firm upon faith and keep him firm upon the truth. The hearts turn and they are between two fingers from the fingers of The Most Merciful – this is according to what is befitting to Allaah. It is established that Allaah has fingers in a manner that is befitting to Allaah4

And that Allaah – Lofty and Exalted is He – in His Hand is the ability to change the affairs and turn the hearts however He wills. He turns the heart of this one, so he apostates from his deen5, He turns the heart of this one and he becomes Muslim, and He turns the heart of this one and he falls into sin.

So the hearts are in the hand of Allaah – Lofty and Exalted is He – He is the One Who changes them however He wills – He is The Most High and Free from all deficiencies and defects. The Believer asks his Lord (by saying):

اللَهُمَّ ثَبِّتْ قَلْبِي عَلَى دِيْنِكَ

‘O Allaah, keep my heart firm upon your religion’

(and by saying):

اللَهُمَّ يَا مُقَلِّبَ القُلُوْبِ ثَبِّتْ قَلْبِي عَلَى دِيْنِكَ

‘O Allaah, O Turner of the hearts, keep my heart firm upon your religion’

(and by saying):

اللَهُمَّ يَا مُصَرِّفَ القُلُوْبِ صَرِّفْ قَلْبِي عَلَى طَاعَتِكَ

O Allaah, O Turner of the hearts, turn my heart to your obedience”6

(The Believer) asks his Lord for firmness.

And Allaah – Exalted and Lofty is He – is described as having fingers, and He has a hand – Exalted and Lofty is He – in a manner that is befitting to Him – He is The Most High and Free from all deficiencies and defects.

He does not resemble the things He has created – not in the hand, nor the fingers, nor in speech, nor in being pleased, nor in being angry, nor in other than that just as He – Who is The Most High and Free from all deficiencies and defects – said (translated):

There is nothing like Him, and He is The All-Hearing, The All-Seeing” (42:11)

 

and He, The Most High, said (translated):

 

To Allaah belongs the most beautiful Names, so call upon Him by them.” (7:180)

 

 

 

 

Footnotes

 

 

 

 

 

1 Anas bin Malik narrated it with this wording:

 

اللهم يا مُقلِّبَ القلوبِ ، ثبِّتْ قلبي على دينِك

Shaikh Albaanee declared it to be saheeh in Saheeh al Adab al Mufrad (527)

2 ‘Aa’isha narrated that the Messenger of Allaah (sallallahu alayhe wa sallam) used to say a lot:

يامُثَبِّتَ القلوبِ ثبِّتْ قلبي على دينِكَ

O One Who makes the hearts firm, make my heart firm upon your religion”. So I (‘Aa’ishah) said: “O Messenger of Allaah, you make this du’a a lot, are you afraid?” He said: “Yes. Who would keep me safe, O ‘Aa’ishah, while the hearts of the servants are between two fingers from the fingers of The Most Merciful?”

Shaikh Albaanee declared it saheeh in Takhreej Kitaab wa Sunnah (233)

http://dorar.net/enc/hadith (a hadeeth encyclopedia)

3 With the wording:

إنَّ القُلوبَ بينَ إصبُعَيْنِ مِن أصابعِ اللَّهِ يقلِّبُها كيفَ شاءَ

Narrated by Anas bin Malik. Shaikh Albaanee declared it saheeh in Saheeh at-Tirmidhee (2140). There are various authentic and similar wordings for this dua and hadeeth. And Allaah knows best.

http://dorar.net/enc/hadith (a hadeeth encyclopedia)

4 Translator’s note: we don’t say that Allaah’s Face is like the face of anything from His creation, or that His hearing is like the hearing of any of the creation, or that His fingers are like the fingers of any of the creation. While it is established that He has these attributes, we do not know “how” they are – but we do know that they befit His Majesty. And He has said (translated): “There is nothing like Him, and He is The All-Hearing, The All-Seeing” (42:11) And He said (translated): “So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not. (An-Nahl 16:74) (translation of that verse taken from: www.thenoblequran.com). For an excellent book on the topic of Allaah’s Names and Attributes and what are the correct beliefs regarding them, see here:

https://sughayyirah.wordpress.com/2012/08/10/book-recommendation-exemplary-principles-concerning-the-names-and-attributes-of-allaah/ as well as here:

http://www.salafipublications.com/sps/sp.cfm?secID=SCL&subsecID=SCL08&loadpage=displaysubsection.cfm

5 And Allaah is never unjust.

Verily! Allâh will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allâh).” (13:11)

 

This is because of that (evil) which your hands have sent before you. And certainly, Allâh is never unjust to (His) slaves.” (Aali Imran 3:182)

Translation of both verses taken from: www.thenoblequran.com

6 With the wording:

اللَّهمَّ مُصرِّفَ القلوبِ صرِّف قلوبَنا على طاعتِكَ

Narrated by Abdullah bin ‘Amr bin al-‘Aas, from Saheeh Muslim, Book of al-Qadr (The Book of Divine Decree)

The Prohibition of Curing Magic by using Magic – Shaikh Fawzaan (2)

September 15, 2013

 

 

The following translated from:

http://www.alfawzan.af.org.sa/node/4796

 

 

 

Question: Is it permissible to pray behind a magician or the one who believes in magic? And is it permissible to cure magic by using magic when there is no other way?

 

 

Answer (by Shaikh Fawzaan): Magic is from the greatest of the major sins as the Prophet – sallallahu alayhe wa sallam – said: “Avoid the seven great destructive sins” They (the Companions) said: “What are they, O Messenger of Allaah?” He replied: “(1) Worshiping others with Allaah, (2) magic, and (3) murder…1 to the end of the hadeeth. So magic is considered to be from the great destructive sins and it comes after worshiping others with Allaah – Lofty and Exalted is He. Magic is disbelief. Allaah – He is The Most High and Free from all deficiencies and defects – mentioned about the Jews that they traded the Book of Allaah for magic. He, The Most High, said (translated):

…a party of those who were given the Scripture threw away the Book of Allâh behind their backs as if they did not know! They followed what the Shayâtin (devils) gave out (falsely of the magic) in the lifetime of Sulaimân (Solomon). Sulaimân did not disbelieve, but the Shayâtin (devils) disbelieved, teaching men magic…”2

 

 

And it is disbelief. Allaah – He is The Most High and Free from all deficiencies and defects – said (translated):

And these two did not teach anyone until they had said, ‘We are only a trial, so do not disbelieve’” (2:102)

This shows that learning magic is disbelief. And at the end of this verse (2:102) He said (translated):

And indeed they knew that the buyers of it (magic) would have no share in the Hereafter”3

 

Meaning: they will have no portion (in the Hereafter). This shows that the magician, when he doesn’t repent to Allaah – that he will have no portion in the Hereafter and that he is a disbeliever, because magic is disbelief. Due to this, salaah behind a magician is not correct. Likewise (behind) the one who believes in magic – believing it to be something correct and that it is permissible to practice it – then this one is like the magician and takes the same ruling.

 

 

As for the issue of curing magic by using magic, then many of the Scholars have stated that this is not permissible. Because treatment can only be by using what is halaal and what is allowed. Allaah did not put a cure for the Muslims in what He made forbidden to them. The Prophet – sallallahu alayhe wa sallam – said:

Treat each other but don’t treat each other with the haraam.”4

And Ibn Mas’ood narrated that he (sallallahu alayhe wa sallam) said:

Indeed Allaah did not put a cure for you in what He has forbidden you from.”5

And from the greatest of the forbidden things is magic, so it is not permissible to use it as a treatment, nor to (try to) cure magic by using it. Magic is only cured with permissible medicines, with (recitation of) verses of the Quran, and with transmitted (authentic) dua’s. This is what it is permissible to cure magic with. As for curing it by using magic, then this is the nushrah about which the Prophet – sallallahu alayhe wa sallam – said:

It is from the work of shaytaan.”6

And al-Hasan (al-Basree) said: “None cures magic by using magic7 except the magician”8

And many of the Scholars have prohibited this (curing magic by using magic).

Footnotes

1Saheeh Bukhari, Kitaabul Wasaayaa (Book of Wills and Testaments) narrated by Abu Hurairah

2From al Baqarah (2:101-102) – the Translation of these verses taken from: www.thenoblequran.com

3Translation of this verse from: www.thenoblequran.com

4Shaikh Albaanee declared it saheeh in Saheehul Jaamee (1762)

5 Shaikh Albaanee declared it saheeh in Silsilah Saheehah (4/175)

7See Shaikh Fawzaan’s excellent explanation of Kitaabut-Tawheed which can be downloaded from here:

http://www.ajurry.com/vb/showthread.php?t=14365 First volume, (in explanation of ch.27) p.521 in the pdf reader, but p.522 on the text, where he said: قصده: حل السحر بالسحر مثله“He (al-Hasan al-Basree) meant: the curing of magic by using magic”

8Ibn Muflih mentioned it (this statement) in al-Adab ash-Shar’iyyah from Ibnul Jawzee in Jaamee al-Masaaneed

The Prohibition of Curing Magic by using Magic – Shaikh Fawzaan (1)

September 14, 2013

Audio with translation (by Salaficentre.com):

 

Also written on their website here:

http://salaficentre.com/2013/04/curing-magic-with-magic-alallaamah-saaleh-al-fawzaan/

 

 

The Prohibition of Curing Magic by using Magic – Shaikh Uthaymeen (2)

September 12, 2013

 

The following translated from:

http://www.ajurry.com/vb/showthread.php?t=25441

 

 

 


وسئل الشيخ محمد بن صالح العثيمين رحمه الله عن حكم النشرة .
فأجاب : “حل السحر عن المسحور ( النشرة ) الأصح فيها أنها تنقسم إلى قسمين :
القسم الأول : أن تكون بالقرآن الكريم والأدعية الشرعية والأدوية المباحة ، فهذه لا بأس بها لما فيها من المصلحة وعدم المفسدة ، بل ربما تكون مطلوبة لأنها مصلحة بلا مضرة .
القسم الثاني : إذا كانت النشرة بشيء محرم كنقض السحر بسحر مثله ؛ فهذا موضع خلاف بين أهل العلم : فمن العلماء من أجازه للضرورة .
ومنهم من منعه لأن النبي صلى الله عليه وسلم سئل عن النشرة فقال : ( هي من عمل الشيطان ) رواه أبو داود وإسناده جيد . وعلى هذا يكون حل السحر بالسحر محرما ، وعلى المرء أن يلجأ إلى الله سبحانه وتعالى بالدعاء والتضرع لإزالة ضرره والله سبحانه وتعالى يقول : ( وَإِذَا سَأَلَكَ عِبَادِي عَنِّى فإني قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعي إِذَا دَعَانِ ) ويقول الله تعالى : ( أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الأَرْضِ أإلَهٌ مَعَ اللَّهِ قَلِيلا مَا تَذَكَّرُونَ ) والله الموفق ” “فتاوى الشيخ ابن عثيمين ” (1/238،239

Shaikh Uthaymeen – rahimahullah – was asked about the ruling on “an-nushrah” and he replied:

What is most correct regarding removing magic from the bewitched one (an-nushrah)1 is that it is divided into two types:

The first type: is that it is done using the Noble Quran, the legislated dua’s (found in the Quran and Sunnah), and permissible medicines. There is no problem with these when there is benefit in them and the absence of evil. Rather, it may be desired because it is benefit without harm.

The second type: is when an-nushrah is done with something forbidden like removing magic with magic – then this is an area of differing among the People of Knowledge – some of them have said it is permissible in cases of necessity.

And others have prohibited it because the Prophet – sallallahu alayhe wa sallam – when he was asked about an-nushrah, he said: “It is from the work of shaytaan”. Abu Dawood2 recorded it and it has a good chain. Because of this, removing magic by using magic is forbidden. What is obligatory upon a person is that he turns to Allaah – Who is The Most High and Free from all deficiencies and defects – with dua and humility so that He will remove the harm from him.

And Allaah – Who is The Most High and Free from all deficiencies and defects – said (translated):

 

When My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.3 (2:186)

 

And He, The Most High, said (translated):

 

Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any ilâh (god) with Allâh? Little is that you remember!4 (27:62)

 

And Allaah is the One Who grants success.

 

(from Fataawaa Shaikh Ibn Uthaymeen 1/238 – 239)

 

 

 

Footnotes

 

 

 

 

2Both Imaam Ahmad and Imaam Abu Dawood recorded it with a good chain.

3Translation of this verse taken from: www.thenoblequran.com

4Translation of this verse taken from: www.thenoblequran.com

The Prohibition of Curing Magic by using Magic – Shaikh Bin Baz

September 10, 2013

 

The following translated from:

http://www.ajurry.com/vb/showthread.php?t=25441

 

 


وسئل الشيخ عبد العزيز بن عبد الله بن باز رحمه الله عن حكم علاج السحر بالسحر عند الضرورة ؟
فأجاب : “لا يجوز علاج السحر بالسحر ، لأن النبي صلى الله عليه وسلم سئل عن النشرة فقال : ( هي من عمل الشيطان ) . والنشرة هي حل السحر بالسحر ؛ ولأن حلها بالسحر يتضمن دعوة الجن والاستعانة بهم ، وهذا من الشرك الأكبر ؛ ولهذا أخبر الله سبحانه عن الملكين أنهما يقولان لمن يريد التعلم منهما ما نصه : ( وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّمَا نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ ) البقرة/102 ، وقبلها قوله تعالى : ( وَاتَّبَعُوا مَا تَتْلُوا الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمـَا أُنـزِلَ عَلَى الْمَلَكَيْنِ بِبَابِـلَ هَـارُوتَ وَمَـارُوتَ ) البقرة/102.

ثم قال سبحانه : ( وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّمَا نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلا بِإِذْنِ اللَّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلا يَنفَعُهُمْ وَلَقَدْ عَلِمُوا لَمَنْ اشْتَرَاهُ مَا لَهُ فِي الأخِرَةِ مِنْ خَلاقٍ وَلَبِئْسَ مَا شَرَوْا بِـهِ أَنفُسَهُـمْ لـَوْ كَانُـوا يَعْلَمُـونَ *وَلَـوْ أَنَّهُـمْ آمَنُـوا وَاتَّقَـوْا لَمَثُوبَـةٌ مِـنْ عِنْـدِ اللَّهِ خَيْـرٌ لَـوْ كَانُـوا يَعْلَمُونَ ) البقرة/102،103.

وفي هاتين الآيتين تحذير من تعلم السحر وتعليمه من وجوه كثيرة ، منها : أنه من عمل الشيطان ، ومنها : أنّ تعلمه كفر ينافي الإيمان ، ومنها : أنه قد يحصل به التفريق بين المرء وزوجه ، وهذا من أعظم الظلم والفساد في الأرض ، ومنها : أنه لا يقع شيء من الضرر ولا غيره إلا بإذن الله ، والمراد بالإذن هنا الإذن الكوني القدري ، ومنها : أن هذا التعلم يضرهم ولا ينفعهم ،

ومنها : أن من فعله ليس له عند الله من خلاق . والمعنى : ليس له حظ ولا نصيب من الخير . وهذا وعيد عظيم يوجب الحذر من تعلم السحر وتعليمه ، ومنها : ذمه سبحانه من تعاطي هذا السحر بقوله تعالى : ( وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ ) والمراد بالشراء هنا البيع ، ومنها : إخباره سبحانه أن هذا العمل ينافي الإيمان والتقوى


وبهذه الوجوه يظهر لكل مسلم شدة تحريم تعلم السحر وتعليمه ، وكثرة ما فيه من الفساد والضرر ، وأنه مع هذا كفر بعد الإيمان ، وردة عن الإسلام ، نعوذ بالله من ذلك . فالواجب الحذر من ذلك ، وأن يكتفي المسلم بالعلاج الشرعي وبالأدوية المباحة بدلاً من العلاج بما حرمه الله عليه شرعاً ، والله ولي التوفيق انتهى . “مجلة الدعوة” – تاريخ 10 / 11 / 1414 هـ .

Shaikh Bin Baz – rahimahullah – was asked about the ruling of trying to cure magic by using magic in cases of necessity.

He replied: It is not permissible to try to cure magic by using magic. Because the Prophet (sallallahu alayhe wa sallam) said about “an-nushrah”: “It is from the work of shaytaan.” And “an-nushrah” is removing magic by using magic. And (it is not permisible) because removing it by using magic involves calling upon the jinn and seeking their help. And this is major polytheism. Because of this, Allaah – free is He from all deficiencies and defects – informed us about the two angels (sent as a trial) that they said to whoever wanted to learn magic from them: “And they didn’t teach anyone until they had said: ‘We are only a trial, so do not disbelieve.’” (2:102) and before that His – The Most High’s – statement (translated):

They followed what the Shayâtin (devils) gave out (falsely of the magic) in the lifetime of Sulaimân (Solomon). Sulaimân did not disbelieve, but the Shayâtin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Hârût and Mârût,”1 (2:102)

Then He – High is He above all the falsehoods attributed to Him – said (translated):

but neither of these two (angels) taught anyone (such things) till they had said, ‘We are only for trial, so disbelieve not (by learning this magic from us).’ And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allâh’s Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew.

And if they had believed, and guarded themselves from evil and kept their duty to Allâh, far better would have been the reward from their Lord, if they but knew!”2 (2:102-3)

 

And in these two verses are a warning from learning magic and from teaching it from many angles.

From them:

(1) That it is from the work of shaytaan, (2) That learning it is disbelief which negates faith (Eemaan), (3) That (magic) can cause separation between the husband and wife – and this is from the greatest of oppressions and corruptions in the earth, (4) Nothing from harm – or other than that – can occur except with the allowance of Allaah – and what is meant here by ‘allowance’ is the universal allowance that He has decreed (not that He is pleased with it since He is only pleased with obedience), (5) That their learning it (magic) harmed them and did not benefit them, (6) That the one who does this has no share in the Hereafter. Meaning: he will have no portion nor share of any good. And this is a tremendous warning which requires warning from learning magic and teaching it. (7) His – subhaanahu – criticism of whoever practices magic in His – The Most High’s – statement (translated):

And how bad indeed was that for which they sold their ownselves3” (2:102)

And the meaning of “shiraa’” here is “selling”. (8) His – subhaanahu – informing (us) that this deed negates Eemaan and taqwaa (2:103).

From these angles it becomes clear to every Muslim the severity of the prohibition of learning magic or teaching it. And there are many harms and evils in that. Along with this, it is disbelief after faith, and apostacy after Islam – we seek refuge with Allaah from that. So it is obligatory to warn from that. The Muslim is sufficed with the Legislative treatments and the permissible medicines instead of treatments from what Allaah has forbidden in His Legislation.”

Footnotes

1Translation of this verse taken from: www.thenoblequran.com

2Translation of these two verses taken from: www.thenoblequran.com

3Translation of this verse taken from: www.thenoblequran.com

 

 

The Prohibition of Curing Magic by using Magic – Shaikh Muhammad al-Ameen ash-Shanqeetee

September 10, 2013

The following translated from:

http://www.ajurry.com/vb/showthread.php?t=25441

 

 


وقال الشيخ محمد الأمين المختار الشنقيطي : ” التحقيق الذي لا ينبغي العدول عنه في هذه المسألة : أن استخراج السحر إن كان بالقرآن كالمعوذتين ، وآية الكرسي ، ونحو ذلك مما تجوز الرقية به فلا مانع من ذلك ، وإن كان بسحر أو ألفاظ أعجمية أو بما لا يفهم معناه ، أو بنوع آخر مما لا يجوز فإنه ممنوع ، وهذا واضح ، وهو الصواب إن شاء الله تعالى كما ترى انتهى من أضواء البيان” (4/465) .

 

 

Shaikh Muhammad al Ameen ash-Shanqeetee said: “The implementation which is not befitting to turn away from in this matter is:

 

That if removing magic is done using the Quran – like the last two surahs, ayatul Kursi, and what is similar to that from what is allowed to do ruqyah with, then there is nothing to prevent that.

 

But if it (removing magic) is done using magic, or non-Arabic expressions, or with (words/statements) whose meanings cannot be understood, or with some other type from (those types) which are not permissible, then it is forbidden. This is clear and it is what is correct, in shaa Allaah Ta’aalaa – as can be seen.” (Adhwaa’ul Bayaan 4/465)