Archive for October, 2013

The Scholars discuss Shaikh Uthaymeen’s stances and statements on various important issues

October 21, 2013

 

 

The following two links were used in the preparation of this brief article:

 

http://www.ajurry.com/vb/showthread.php?t=35021

 

http://www.subulsalam.com/play.php?catsmktba=27595

(from which the audio can be listened to and downloaded)

 

 

This is a meeting of the following Scholars:

 

Khaalid bin AbdurRahmaan bin Zakee (al Misree)

 

Ahmad bin Husain as-Subayee

 

Ahmad bin Umar Bazmool

 

Abul Abbaas Aadil Mansoor

 

Muhammad bin Uthmaan al Anjaree

 

To discuss and answer questions about Shaikh Uthaymeen’s stances and statements regarding certain statements and doubts that the people of innovations and desires bring for example:

 

What did he say about Shaikh Albaanee (and the accusation of Irjaa against him)?

 

What did he say about Shaikh Rabee?

 

Is Jarh and Ta’deel dead?

 

And they discuss his statements about the conditions of jihaad…

 

And much more.

 

The audio is almost two hours long, but very clear and extremely beneficial.

 

http://k002.kiwi6.com/hotlink/46m8hoi0d4/glimpses_into_the_life_of_shaikh_uthaymeen_sept.20_2013.mp3

 

 

 

 

 

 

 

 

 

 

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The Living Scholar ‘Aadil Mansoor

October 21, 2013

 

The following taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=9919

 

 

Kunyah: Abul Abbaas
Name: Aadil ibn Mansoor
Nationality: Yemeni

Teachers: When he was in Yemen, Shaykh Abul Abbaas Aadil Mansur hafidhahullah studied with Allamah Muqbil al-Wadi’ee for a while. Currently he is based in Riyadh where he studies with Allamah Salih al-Fawzaan.

He has also studied with Allamah Abdullah al-Ghudayyan, Allamah Ahmed an-Najmee and Allamah Rabee’ al-Madkhali. Thus, he is quite well-known to the senior mashaykh of Saudi Arabia.

He is also quite well-known to the mashaykh of Kuwait where he travels for Da’wah frequently viz. Shaykh Taariq as-Subay’ee, Shaykh Falaah ibn Isma’eel, Shaykh Ahmed as-Subay’ee, Shaykh Muhammad al-Anjaree and others.

His posts on Sahab.net can be accessed by clicking here.

sources:Sahab and SalafiTalk

 

 

 

 

Some of his audio lessons (Arabic):

 

http://vb.noor-alyaqeen.com/t14875/

 

 

English audio lessons:

Merits of the Qur’an and Tafsir of Surah al-Qadr (97)

http://www.miraathpublications.net/merits-of-the-quran-and-tafsir-of-surah-al-qadr/

 

 

The Living Scholar Khalid bin AbdurRahman al-Misree

October 21, 2013

 

 

Shaikh Rabee was asked about Shaikh Khalid bin AbdurRahman al Misree and he said about him: His Aqeedah is sound (saleem):

 

 

 

He has many lessons and lectures announced and posted on the well-known Salafee sites such as:

 

(Arabic)

 

(click on the sites to go to specific links)

 

alwaraqat.net

 

sahab.net

 

ajurry.com

 

albaidha.net

 

and such as:

 

(English)

 

(click on the sites to go to specific links)

 

mtws.posthaven Shaikh Khaalid speaks about Shaikh Taariq as-Subayee

 

dusunnah.com Shaikh Khaalid on the terrorist attack in Britain (Woolwich)

 

mpubs.org Holding tightly to the Sunnah in times of trials (fitan)

 

 

Shaikh Khaalid bin AbdurRahman al-Misree’s website:

www.khalied.com

 

 

 

 

 

 

 

Those Who Claim They Follow Only the Quran

October 17, 2013

 

 

 

This is an excerpt of Shaikh Muhammad Amaan al Jaamee’s explanation of Shaikh Uthaymeen’s Book Al Qawaa’id al Muthlaa… (Exemplary Principles)…Taken from tape 4, starting at 13:521. Underlined speech is from the text of Shaikh Uthaymeen’s book2.

 

Arabic text of Shaikh Muhammad Amaan al Jaamee’s speech in this file:

Quraniyyoon Arabic quote

 

 

Shaikh Uthaymeen said (translated):

 

And where is the Imaan in the Messenger – sallallahu alayhe wa sallam – who was entrusted with the Quran – for the one who doesn’t accept what is from his Sunnah

 

 

 

Shaikh Muhammad Amaan al Jaamee explained:

 

And he rejects that and says: We are sufficed with the Quran. What is in the Book of Allaah, we accept. And what is in the Sunnah, we reject. This one claims that he is a Qur’aanee – from those who believe in the Quran only.

 

These people disbelieve in the Quran without realizing it. Whoever disbelieves in the Sunnah has indeed disbelieved in the Quran. Because the Quran is that which commands to follow the Sunnah.3 And because the Quran mentions many of the rulings in a general way which are explained in detail in the Sunnah.

 

And some of the Attributes of Allaah, The Most High, have come in the Sunnah and they are not in the Quran. Separating the Book from the Sunnah and claiming Imaan in the Quran and rejecting the Sunnah is futility (useless). On top of that, it is disbelief in both of them.

 

The Shaikh (Uthaymeen) – (we ask that) Allaah bestow mercy upon us and upon him – said:

 

Allaah, The Most High, said:

 

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ

 

And We have sent down to you the Book (i.e. the Qur’an) as an explanation (tibyaan) for everything…” (16:89)

 

And from what is known

 

(Shaikh al Jaamee): to the students of knowledge

 

is that many of the knowledge-based sharee’ah matters

 

(Shaikh al Jaamee): from that is the Names and Attributes – this is called: “knowledge-based”

 

and the action-based matters –

 

(Shaikh al Jaamee): the rulings

 

their explanations come in the Sunnah

 

(Shaikh al Jaamee): many of them are explained in the Sunnah

 

So their explanations in the Sunnah are from the explanation (mentioned in) the Quran (“tibyaan”

as mentioned in the verse 16:89 above)

 

(Shaikh al Jaamee): Allaah, The Most High, said:

 

أقيموا الصلاة

 

Establish the salaah”4

 

How do you establish the salaah with the Book (the Quran) only, when you have disbelieved in the Sunnah? How do you purify yourself ? And these details from the actions of the salaah – from the takbeer (to begin the salaah) to the tasleem (to end the salaah) – from where do you know how to do these things?

 

When you have left off the Sunnah, that means that you leave off the salaah.

 

What verse from the Quran do you use to pray? With this general verse:

 

أقيموا الصلاة

 

Establish the salaah”?

 

And also:

 

ءاتوا الزكاة

 

Give the zakaah” (2:110)

 

From where (do you know how to do this)?? This tremendous command: The Hajj. The details and actions of Hajj – are they not from the Sunnah? Most of our actions are in the Sunnah. The Quran has placed a general outline, and the Sunnah has explained it. The place of return is to Allaah. Because the Sunnah5 is from Allaah…

 

 

 

Footnotes

 

 

 

 

2 The underlined text in this file from Shaikh Uthaymeen’s book can be found here: http://www.ibnothaimeen.com/all/books/article_16823.shtml

3 For example: 4:69; 3:31-32; 59:7; 4:59; 3:132; 4:64-65

4 This command occurs in many places, e.g. 2:110

Khutbahs and Lectures by Shaikh Abdul Azeez Aalush Shaikh

October 9, 2013

Audios by the current Grand Mufti Shaikh Abdul Azeez Aalush Shaikh

 

Khutab (khutbahs):

http://mufti.af.org.sa/allkhotabs

 

Lectures:

http://mufti.af.org.sa/allmohadrat

 

 

 

The Prohibition of Curing Magic by Using Magic – Explanation of the Statement of Sa’eed Ibnul-Musayyib

October 8, 2013

 

The following taken from lesson 31 on Kitaabut Tawheed given by Abul Abbaas Moosa Richardson ( http://www.troid.ca/index.php/aqeedah/tawheed/comprehensive-study/1085-explanation-of-kitaab-at-towheed-class-audio ). He is explaining chapter 27 of Kitaabut Tawheed (using Shaikh Fawzaan’s summarized explanation – al Mulakh-khas). This is part of what is in the written file for lesson 31 from this link (I edited it slightly with regards to things such as capitolization and spacing):

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

 

The student Abul ‘Abbaas Moosa Richardson said:

 

 

 

The text goes on..In the collection of al Bukhaaree on the authority of Qataada who said to Sa’eed ibnul-Musayyib: “There is a man who there is a magic spell placed upon him or its the case that he is unable to have intercourse with his wife, is it permissible to remove that from him by the nushrah? Sa’eed ibnul-Musayyib, great imaam of the taabi’een said: There’s no problem in doing that, no problem in using a nushrah so long as the intention is to correct something, to fix something, to bring about a good situation as for that which benefits then there is no prohibition regarding that.

That shows you Sa’eed ibnul-Musayyib understood there are two types of nushrahs and he mentioned “as for the kind that benefits then there is no prohibition against it”

And we don’t want to allow anyone to understand from this statement of Sa’eed ibnul-Musayyib what some people have understood mistakenly – that is that now you are allowed to cure magic with magic and [that] that is what Sa’eed ibnul-Musayyib intended, that you can cure magic by going to a magician and asking him to put a magic spell on you that will cure the previous magic spell and this is absolutely impermissible as the use of magic is kufr as has been clarified clearly and the seeking help of magicians is impermissible absolutely and we see that Sa’eed said “as for what benefits then there is no prohibition of it” as Allaah ta’aala described the practice of those people who would learn magic that they learned from those who would teach magic what would harm them and never benefit them. So there is no benefit in magic and Sa’eed ibnul-Musayyib understood that, he was not giving a fatwa in favour of using magic to cure magic rather he was giving a verdict in favour of using the ruqyah shar’iyyah to cure magic and that’s what we see from the words of the ulemaa in the correct understanding of that phrase.

And it has been narrated from al-Hasan – al Hasan al Basri rahimahullaah, another imaam from the taabi’oon “and no-one can remove sihr except as-saahir” (meaning no-one removes sihr by using a magical spell to remove it except that he himself has become a magician.)

And Ibnul Qayyim has said (and we are reading from the text of the book) the curing of magic from a person who has magic done to him, it is of 2 types.

1. To cure magic with another spell similar to it, to apply a magical spell to cure oneself or someone close to you of a magical spell that has been placed. That’s the kind that is from the work of the shaytaan and this is how we should understand the statement of al Hasan al Basri when he said “no-one removes magic –meaning like as a profession, using a magical spell except the magician similar to the magician who put the spell there in the first place, or the same magician

So that’s how we understand the statement of al Hasan, not that he thought that anyone who tries to remove magic by reading the Qur’aan must be considered a magician – that wouldn’t even make sense logically so al Hasan al Basri had to be referring to the process or the act of going to a magician to cure the magic spell using the nushrah that is not allowed and that would be the use of a magician and a impermissible thing in islaam.

And Ibnul Qayyim goes on to say…so they both (the naashir and the manshoor – the one who is sick or afflicted and the one who is doing the nushrah for him, the magician) they both get in contact with a shaytaan and they do the things that he requests from them that pleases him and thus he will remove the magical spell from the person who has had the magic placed on him.

  1. And the second kind of nushrah is the nushrah that is with a ruqyah meaning a ruqyah shar’iyyah – reading Qur’aan, making du’aa to Allaah alone, phrases of Tawheed, supplications to Allaah from the supplications that the messenger salallaahu alaihi wa sallam taught us and so son and reciting or seeking refuge with Allaah like reading qul a’oothu bi rabbil falaq and qul a’oothu bi rabbinnaas and those kinds of soorahs that we seek refuge with Allaah through the reading of those soorahs [and] the use of medicines – medicines that are of course permissible and the open general supplications. Any nushrah that’s based on these things is permissible.

Look at the basis of the therminology that is very important [see troid.ca slides]. The first one is nushrah jaahiliyyah – the nushrah that was known as the word nushrah from jaahiliyyah and that is that a person uses amulets, he uses magical spells, he uses the mumbling of certain phrases that he doesn’t understand, the ruqyah ghayru shar’iyyah in general, he uses all of that, that is forbidden, that is what is a kind of work of the shaytaan and that is what al Hasan al Basri considered to be the cure of magic is done by a magician in this case.

The second possible meaning of the word nushrah is an-nushrah shar’iyyah – the nushrah that is allowed in islaam and that is to cure a magical spell with the use of the qur’aan, by reading the qur’aan over the afflicted area, asking Allaahu ta’aala with ones Tawheed, calling upon Allaah by his beautiful names and attributes, taking medicines which are proven to work that are permissible in their substance, in their makeup and so on – these are the nushrahs that are allowed – the permissible forms of curing magic.

The speech of the scholars should be understood in light of these two kinds of nushrah to avoid confusion on the issue.

The Prohibition of Curing Magic by Using Magic – Shaikh AbdurRahmaan al Barraak

October 7, 2013

 


The following is Shaikh AbdurRahmaan bin Naasir al Barraak‘s reply to a question regarding curing magic using magic taken from the book: Shirk and what leads to it, the chapter on magic (Fatwa 17166)

The Arabic text of this speech is in this file: quote al Barraak

(originally from:

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

Q: Is it permissible to cure magic by using magic when there is a need?

 

A (Shaikh AbdurRahman bin Naasir al-Barraak): All the praise belongs only to Allaah. Curing or removing magic is called “an-nushrah”. It is narrated from Jaabir that the Messenger of Allaah – sallallahu alayhe wa sallam was asked about an-nushrah, so he said: “It is from the work of shaytaan”1 (Imaams) Ahmad and Abu Dawood recorded it with a good chain. And in order to cure magic by using magic, one must go to a magician, ask him about who did the magic, and where is the location of the magic – and that is to nullify the work of the first magician. And it is known that the magician is a type of kaahin2. And it has been authentically reported from the Prophet – sallallahu alayhe wa sallam:

 

من أتى عرافا أو كاهنا فسأله ، فصدقه بما يقول ، فقد كفر بما أنزل على محمد

Whoever goes to an ‘Arraaf or a Kaahin3, asks him (about something), and believes what he says, has indeed disbelieved in what was sent down to Muhammad.”4

So it is not permissible to cure magic by using magic because that is from the work of shaytaan. And it requires asking the magician and believing him (which is prohibited due to the hadeeth he quoted).

Ibnul Qayyim said5:

 

And “An-Nushrah” is to remove magic from the bewitched one.  And it is of two types:

 

(1) Removing the magic using magic – and this is from the work of shaytaan1. This is what al-Hasan (al Basree)’s saying refers to (None cures magic by using magic except the magician)6 So the one doing the nushrah and the one the nushrah is being done to get closer to him (shaytaan) by doing what he loves so that he (shaytaan) will cease his actions towards the bewitched one.

 

(2)An-Nushrah by using Ruqyah2 and (reciting) the Ta’awwudhaat3 and dua and permissible medicines.  So this is permissible, on top of that it is recommended

(end of quoting from Ibnul Qayyim)

And some of the People of Knowledge have narrated from Sa’eed bin al-Musayyib – rahimahullah – that he viewed it as permissible to cure magic by using magic in cases of necessity. But it isn’t clear that the speech of Ibn al-Musayyib indicates that it is permissible to cure magic by using magic. Rather, it is possible that he meant: curing it by using allowable means. Even with that, Shaikh Uthaymeen indeed replied to this speech in “al-Qawl al-Mufeed” (2/73):

But in any case, even if Ibn al-Musayyib (had actually said it was permissible), or someone higher in status that Ibn al-Musayyib from those whose speech is not a proof (i.e. everyone other than the Prophet – sallallahu alayhe wa sallam) had viewed it as permissible, that doesn’t mean that Allaah has ruled it to be permissible – unless we refer back to the Book and the Sunnah – and the Messenger – (we ask that) Allaah raise his rank and grant him peace – was asked about an-Nushrah and he said: ‘It is from the work of shaytaan7‘”

Footnotes:

4With the wording:

من أَتَى عَرَّافًا أو كاهنًا فصَدَّقه بما يقولُ ، فقد كَفَر بما أُنْزِلَ على مُحَمَّدٍ

Declared saheeh by Shaikh Albaanee in Saheeh al Jaamee (5939)

There are other authentic wordings.

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

Stay Away from Tahir Wyatt

October 6, 2013

Shaikh Rabee on Tahir Wyatt:

http://maktabah-alfawaaid.blogspot.com/2013/10/tahir-wyatt-is-not-salafee-so-beware-of.html

“After I studied this matter, I found that he (i.e. Tahir Wyatt) was refuting Salafees in the West and harming them, and he would accompany those who were splitting the ranks of the Salafees. And recently some articles have been posted on Kulasalafiyyeen[1] relating to this matter. These things are an indication of something. The next matter is that he refused to speak about Abul-Hasan al-Ma`ribee, but his soul allows him to rebuke Salafees. How is it easy for him to attack Salafees here and there and he finds it difficult to speak a word of truth about Abul-Hasan al-Ma`ribee.  If he (i.e. Tahir Wyatt) was a Salafee, then this would not be his condition.”

 

(originally from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=12547 )

 

 

The student Abu Hafsah Kashif Khan on Tahir Wyatt:

 

 

From Defender of the Sunnah to Apostate

October 6, 2013

A well-known true story narrated by Shaikh Muhammad bin Haadee with some very important advice (Arabic audio, English text):

 

http://mtws.posthaven.com/from-defender-of-the-sunnah-to-apostate

 

 

Definition of the Arraaf, the Kaahin, and how the Magician is from them and like them

October 4, 2013

 

The following is a collection of select quotes – mainly taken from Shaikh Fawzaan’s unabridged explanation of Kitaabut Tawheed (which can be found on his website here: http://www.alfawzan.af.org.sa/sites/default/files/mostafeed.pdf ) and including one quote from Shaikh Bin Baz regarding the definition of the ‘Arraaf, the Kaahin, and how the Magician is from them and like them.

The Arabic texts for what was translated can be found in the following file: quotes

The page numbering is based on the (above) file at Shaikh Fawzaan’s website.

Shaikh Fawzaan said:

Fortune-telling means: claiming knowledge of the unseen by using devilish means. So the Kaahin (fortune-teller) is: the one who informs about the hidden things with regards to the future, or things which are lost, because he has humiliated himself for the devils. Because the devils have an ability that mankind doesn’t have. They can ascend in the sky and they try to eavesdrop (on the angels’ conversations) in the sky. Then they tell what they have heard to whoever humiliates themselves for them from mankind. Then this person takes the one word which was heard in the sky (told to them by the devils) and mixes with it 100 lies in order to deceive the people1.

And the devils don’t inform anyone unless they obey them, disbelieve in Allaah – Exalted and Lofty is He, worship others along with Allaah, and carried out all that the devils have dictated to him from disbelief and polytheism. If a person does not do that, then the devils do not obey the Believer who worships only Allaah (God, The Creator). They only obey the one who does what they desire from disbelief in Allaah and worshiping others with Allaah. (p.504-5)

Shaikh Fawzaan said:

He (the author – Imaam Muhammad bin Abdul Wahhaab) said: “And it is said: He (the ‘Arraaf) is: the Kaahin (fortune-teller)”

Meaning: the ‘Arraaf and the Kaahin are the same. Because each of them informs about the hidden matters through the use of the devils. So all of them work for the devils even if they differ in title – this is an ‘Arraaf, this is a Kaahin – for the meaning is one, and the work is one – and that (work) is: claiming to have knowledge of the unseen, hidden matters, even though (the names) differ in wording.

(the author said):

And the Kaahin is the one who informs about the hidden matters with regards to the future”

By way of the devils telling him what they know from those things that mankind doesn’t know. Because the devils know some things that people don’t know. They will tell people about any future events they may know about (see footnote #1) if the people humiliate themselves for them, seek to get closer to them, and do what they desire from disbelieving in Allaah and worshiping others with Him.

So when a person from mankind seeks nearness to a person from the jinn by doing what he (the jinnee) wants, then the jinnee will serve him (the human) in what he seeks from him (by telling him anything he may know) about the hidden, unseen matters. (p.512-513)

Shaikh Fawzaan said:

He (the author) said:

The ‘Arraaf is: the name for the Kaahin (fortune-teller), the Munajjim (astrologer), the Rammaal (one who claims knowledge of the unseen, hidden matters by drawing lines in the sand) and those like them.”

Because the word “’Arraaf” is general. Everyone who claims to know the future – whether by using fortune-telling, or astrology, or by drawing lines in the sand – comes under this (term). For all of them work with the devils and seek closeness to them. For this reason, Allaah, The Most High, said (translated):

Shall I inform you (O people!) upon whom the Shayâtin (devils) descend? They descend on every lying (one who tells lies), sinful person who gives ear (to the devils and they pour what they may have heard of the unseen from the angels), and most of them are liars.2 (Ash-Shu’ara 26:221-3)\

What falls under this is the Kaahin, the Munajjim, the Rammaal, and the ‘Arraaf – all of them fall under the words: “lying, sinful person” (26:222) and the devils descend upon them.

In opposition to the Prophets – alayhimus-salaatu was-salaam – for indeed the angels descend upon them. For this reason He (Allaah) said (translated):

And the devils have not descended with it” (26:210) meaning: with the Qur’an. “Neither would it suit them, nor they can (produce it). Verily, they have been removed far from hearing it.3 (26:211 – 212)

So the Prophets – alayhimus-salaatu was-salaam – the angels descend upon them from The Most Merciful. As for the Kuhhaan, then the devils descend upon them. So this includes everyone who speaks about knowing matters by way of these means from those who inform about these things by using those methods that they call drawing lines in the sand, and the rest of (these methods). So this is a comprehensive explanation.

As for (their) differing in the methods (wasaa’il) – this one uses this, that one uses that – then the result is one, the result is (their) claiming knowledge of the unseen, hidden matters. What is important is the result and the ruling.

The result is: informing about knowledge of the unseen, hidden matters and claiming to share with Allaah – He is the Most High and Free from all deficiencies and defects – in knowing the unseen, hidden matters.

The ruling is: All of these people are disbelievers, because they claim to share with Allaah, The Most High, in an attribute which is from His greatest attributes, and that is: knowing the unseen, hidden matters. (p.513-514)

Shakh Bin Baz said4:

It is not permissible to seek treatment from magicians or fortune-tellers. Because the Prophet – sallallahu alayhe wa sallam – prohibited going to the fortune-tellers and magicians. He – sallallahu alayhe wa sallam – said (translated): “Don’t go to them.” And he – alaihe as-salaatu was-salaam – said (translated): “Whoever goes to an ‘Arraaf and asks him about something, his salaah is not accepted for 40 days.” (Imaam) Muslim collected and narrated it in his Saheeh5

And the ‘Arraaf (one who claims knowledge of the unseen/hidden matters) is a general term which includes the Kaahin (fortune-teller), the astrologer, the magician, the Rammaal (one who draws lines in the sand and claims to be able to tell from that the unseen/hidden matters) and whoever resembles them…

Shaikh Fawzaan said:

It is not permissible to go to magicians or to believe them. For magicians are like Kuhhaan (fortune-tellers), or more evil than Kuhhaan. And the Prophet – sallallahu alayhe wa sallam – said:

من أتى كَاهِنًا لم تُقبل له صلاة أربعين يومًا

“Whoever goes to a Kaahin (fortune-teller), his salaah is not accepted for 40 days.”6

And he – sallallahu alayhe wa sallam – said:

من أتى كاهنًا أو عرّافًا فصدّقه بما يقول فقد كفر بما أُنزل على محمَّد صلى الله عليه وسلم

“Whoever goes to a Kaahin or an ‘Arraaf, then believes in what he says, has indeed disbelieved in what was sent down to Muhammad – sallallahu alayhe wa sallam.”7

And magic is from the Taghoot and from Jibt as has preceeded – and it is more evil than fortune-telling. Since it is obligatory for the Muslims to boycott and distance themselves from the Kaahin, and the one who goes to him (the Kaahin) – his salaah is not accepted for 40 days, and he disbelieves in what was sent down to Muhammad – sallallahu alayhe wa sallam, then how can some people go to magicians and conjurers when they may order him to commit shirk, they may order him to sacrifice an animal for other than Allaah?! This matter is very dangerous. The Muslims must warn from this trial (balaa’), this epidemic, and this danger so that it doesn’t spread amongst the Muslims. (p.490)

Shaikh Fawzaan said:

The appropriateness of this chapter with regards to the chapter which came before it : the chapter before this one clarified magic and the ruling on the magician, as well as clarifying some of the types of magic. And this chapter is about the ruling of the Kuhhaan (fortune-tellers). That is because of the resemblance between the Kuhhaan and the magicians. Because both magic and fortune-telling are devilish actions which negate and oppose the Aqeedah (correct belief). (p.504)

Footnotes

1 ‘Urwa reported from ‘A’isha that she said that people asked Allaah’s Messenger (sallAllaahu alayhi wa sallam) about the kahins. Allaah’s Messenger (sallAllaahu alayhi wa sallam) said to them: It is nothing (i. e. it is a mere superstition). They said: Allaah’s Messenger, they at times narrate to us things which we find true. Thereupon Allaah’s Messenger (sallAllaahu alayhi wa sallam) said: That is a word pertaining to truth which a jinn snatches away and then cackles into the ear of his friend as the hen does. And then they mix in it more than one hundred lies.

From Saheeh Muslim, Kitaabus Salaam (book of Salutation and Greetings), chapter: Kihaabah (fortune-telling) is prohibited and it is prohibited to go to the Kaahin (fortune-teller)

This hadeeth taken from: http://spubs.com/sps/smm/

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

3Translation of these two verses taken from: www.thenoblequran.com

5With the wording:

من أتى عرَّافًا فسألَه عن شيٍء لم تُقْبَلْ لهُ صلاةٌ أربعين ليلةً

(there being only one difference in the wording – “nights” as opposed to “days”, though there are other authentic ahaadeeth which mention “days”)

Found in Saheeh Muslim, Kitaabus Salaam (book of Salutation and Greetings) under the chapter “Kihaanah (e.g. fortune-telling) is forbidden and it is forbidden to go to the Kaahin (fortune-teller)”:

Safiyya reported from some of the wives of Allaah’s Prophet (sallAllaahu alayhi wa sallam) Allaah’s Prophet (sallAllaahu alayhi wa sallam) having said: He who visits a diviner (‘Arraf) and asks him about anything, his prayers extending to forty nights will not be accepted

The translation of the hadeeth taken from: http://spubs.com/sps/smm/

6 I couldn’t find this exact wording. However, many scholars have said that a hadeeth can be narrated by meaning if certain conditions are met. For example what Shaikh Uthaymeen said here:

http://www.ibnothaimeen.com/all/books/article_16871.shtml under the heading:

رواية الحديث بالمعنى

7 Shaikh Albaanee declared it Saheeh in Saheeh al Jaamee’ (5939)