Posts Tagged ‘Baraak’

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‘”

Translated by Ummu Khadijah

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)

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)

 

 

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)

 

 

Translated by Ummu Khadijah

 

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/ )