Posts Tagged ‘fawzaan’

The word “Salafee” separates the people – Shaikh Saalih al Fawzaan

October 21, 2015

The audio can be listened to from here:

Question: Some of the callers (du’aat) – (we ask that) Allaah guide them – say: “The word ‘Salafee’ separates the people, so do not say, ‘I am Salafee’…”

Answer (Shaikh Saalih al Fawzaan): Yes, yes, the word “Salafee” does separate the people.  It separates (i.e. distinguishes) the Salafees from the innovators and the people of misguidance, all the praise is due to Allaah alone.

This is a distinguishing trait – that a person is on the way (madh-hab) of the Salaf.

“And I have followed the religion of my forefathers – Ibraheem, Is’haaq and Ya’qoob[1] – we could never worship anyone or anything along with Allaah.” (12:38)

Following the Salaf upon tawheed and upon the correct beliefs (aqeedah) – this is an honor, and this is praiseworthy, so we take pride in that.  And we ask Allaah that He puts us upon the path of the Salaf and that He keeps us firm upon it.

We call the people to the way of the Salaf, to the correct beliefs.  If they respond (and follow the way of the Salaf), then all the praise is for Allaah alone.

We don’t gather the people.[2]  So if they separate from us, then this is what they have chosen for themselves.


[1] The Prophets: Abrahaam, Isaac and Jacob

[2] We unite the people upon the truth by calling them to what is correct with regards to all matters, but we do not act like the misguided ones who just want to gather a large number of bodies together – with their varying beliefs – so that their bodies are all in one place but their hearts are divided because no one is calling them to the correct beliefs nor rectifying their mistakes.  As for Ahlus Sunnah wal Jamaa’ah, the Salafees, although our bodies are in different places all over the world, our hearts are united upon the correct aqeedah (beliefs) and manhaj (way of understanding and implementing the Quran and Sunnah)

Some Statements from Shaikh adh-Dhafeeri’s Refutation of Muhammad al Imaam, introduced by Shaikh Fawzaan

September 7, 2015

Firstly, a reminder about what Shaikh Rabee said a year agp when he was asked about Shaikh Ubaid al Jaabiree’s declaring Muhammad al Imaam to be an innovator, to which he responded:

( )

“Firstly, it is obligatory upon Muhammad al Imaam to repent to Allaah from this pact”

Then he said,

“I am amazed at the one who seeks to reject the tabdee’ (declaration of one being an innovator) of Shaikh ‘Ubaid for Muhammad al Imaam, but this one doesn’t seek to reject the takfeer (declaring one to be a disbeliever) of some of the Haddaadees (extremists) and Hizbees of myself and Shaikh ‘Ubaid based upon Muhammad al Imaam’s pact”

More statements of the scholars on Muhammad al Imaam’s pact:

The following are a few sentences translated from the treatise by Shaikh Abdullah bin Sulfeeq adh-Dhafeeri[1] which can be downloaded from here:

Shaikh Saalih Fawzaan said about this treatise by Shaikh Abdullah bin Sulfeeq adh-Dhafeeri:

“I have examined the treatise entitled: ‘Alerting those who possess pure intellects’ by Shaikh Abdullah bin Sulfeeq adh-Dhafeeri – (we ask that) Allaah grants him success – and I found it to be satisfactory with regards to its subject.  So (we ask that) Allaah rewards him with good and brings about benefit by his knowledge”

(p.2 in the pdf viewer)

The following are just a few of the statements of Shaikh Abdullah bin Sulfeeq adh-Dhafeeri from the treatise:

“Firstly, Muhammad al Imaam’s continuing to defend the pact and work by its ratified terms until the present – along with the Yemeni and Saudi governments as well as the governments of the Gulf nations being at war with the Houthis – those (Houthis) who have broken agreements, killed Ahlus Sunnah, betrayed them numerous times and who are supported by Iran which supplies them with weapons and equipment.

“Secondly, the followers of Muhammad al Imaam misguiding the people with fabrications about the noble Shaikh Saalih bin Fawzaan al Fawzaan in saying that he approves of this pact.” (p.4 in the pdf viewer)

Shaikh Abdullah bin Sulfeeq adh-Dhafeeri said:

“The unrestrictiveness of their statement (in the pact): ‘And the absence of war, mutual clashing, fighting, or fitnah no matter what the circumstances or the reasons’

“The unrestrictiveness of this shows foolishness, weakness, and cowardice.  Because it requires and necessitates a lack of fighting the Houthis no matter what they do.  Even if they fight and kill Ahlus Sunnah in all areas of Yemen, or if the (scholars and rulers) of the Muslims of Ahlus Sunnah announce a general call to arms against the Houthis, then Muhammad al Imaam will stick to the pact and won’t fight with his Muslim brothers from Ahlus Sunnah even if jihaad and fighting are considered fard ayn (an individual obligation).

“Likewise it requires that Muhammad al Imaam and whoever is under his leadership stick to this pact and this unrestricted agreement even if there occurs from the Houthis treachery and betrayal.” (p.9 in the pdf viewer)

Shaikh Abdullah bin Sulfeeq adh-Dhafeeri said:

“This is what Muhammad al Imaam has made obligatory with the Houthis which is built upon this agreement which he endorsed – even up until the present.  For indeed on the first jumuah after “Decisive Storm”[2] (started) he rejected this fighting.  This fighting which was a result of the Houthis breaking and betraying their treaties and their international agreement – and he called (this fighting against the Shia Houthis) the fighting of fitnah.  And he continues to be upon this.  He emphasized this in the khutbah he gave on the 15th of Shawwal 1436H in which he portrayed the fighting which is occurring right now against the (Shia) Houthis as the fighting of fitnah.  And (he mentioned) that whoever left it was the one who had intellect and understanding – and he meant by that himself and his followers.   He mentioned texts and narrations to try to argue that, which shows that he is only someone who memorizes and transmits (the texts) without understanding them.  And that he doesn’t distinguish between the fighting of jihaad against the evil-doers and the fighting of fitnah.” (p.9 in the pdf viewer)

Shaikh Abdullah bin Sulfeeq adh-Dhafeeri said:

“Seventhly, what it contains from far-reaching danger, and that is what some of Muhammad al Imaam’s followers are doing from misguiding the people through their telling lies about Shaikh Saalih Fawzaan that he supports this pact.  And from this is what has come on the website (which will not be named here) from what Uthmaan as-Saalimee and Jameel al-Haamilee have transmitted – that they showed Shaikh Fawzaan some of the terms of the pact and that he supported Muhammad al Imaam and said:

بما أنها قد وقعت انتهى الأمر

“Because it has already occurred, the affair has ended”

And that he said,

إن الشيخ محمد الإمام هو أعرف بحاله أي حال البلاد

“Indeed Shaikh Muhammad al Imaam is more knowledgeable about his situation”

And that he said,

وبما أن الشيخ محمد قد وقع على هذه الوثيقة فهو أمر مطلوب حفاظا على الدعوة والدماء والأعراض

“Because Shaikh Muhammad has signed this pact, then this is something which is desired to preserve the da’wah, the blood (of the people), and their honor”

“I (Shaikh Abdullah bin Sulfeeq adh-Dhafeeri) say: (Even) If they were truthful in their transmission, then they didn’t present to Shaikh Saalih Fawzaan the entire pact.  If they had shown Shaikh Fawzaan the entire pact along with what has become clear lately from the positions of Muhammad al Imaam regarding the “Decisive Storm” (military strikes), the Shaikh (Fawzaan) would have rejected this pact.  And how could Shaikh Fawzaan agree to its terms while it contains what it contains of calamities and misrepresentation of the (correct) beliefs?” (p.13 in the pdf viewer)

(end of what was translated from that treatise)

Shaikh Rabee on Saudi’s war against the Houthis:


[1] Part of Shaikh Rabee’s praise for Shaikh Abdullah bin Sulfeeq adh-Dhafeeri and one of his books can be found here:

[2] The name of Saudi Arabia’s military operation: عَاصِفَة الحزم

Briefly: Mu’aadh bin Jabal

December 19, 2014



Translated from Shaikh Fawzaan’s Explanation

of Kitaabut Tawheed “al-Mulakh-khas”, p.21

معاذٌ: هو معاذُ بنُ جبلِ بنِ عمرو

بنِ أَوسِ بنِ كعبِ بنِ عمرٍو الخزرجيُّ

الأنصاريُّ صحابيٌّ جليلٌ مشهورٌ

مِنْ أَعيانِ الصحابةِ, وكان متبحرًا

في العلم والأحكامِ والقرآنِ

شهدَ غزوةَ بدرٍ وما بعدَهَا

واستخلفه النبيُّ صلى اللهُ عليه وسلم

على أهلِ مكةَ يومَ الفتحِ يعلِّمُهُم دينَهُم

ثُمَّ بعثَه إلى اليمنِ قاضيًا ومعلمًا

مات بالشام سنة (18) ه وله (38) عامًا

Mu’aadh: He is Mu’aadh bin Jabal bin ‘Amr

bin Aws bin Ka’b bin ‘Amr, al-Khazrajee, al-Ansaaree,

a lofty, well-known Sahaabee

who was from the distinguished leaders of

the Companions. He was an authority

in knowledge and rulings, and the Qur’an.

He participated in the battle of Badr

and the battles after it. The Prophet

sallallaahu alayhe wa sallam

put him in charge of the people of Makkah

on the day of the conquest (Fat-h)

to teach them their religion.

Then he sent him to Yemen as a judge and a teacher.

He died in Sham (Jordan, Lebanon, Palestine, Syria)

in the year 18H when he was 38 years old.


Mahthooth محظوظ

April 4, 2014


In Gateway Book 4, in the conversation on p.16, it reads:

بيتكم على بعد خطوات قليلة فقط من الحرم الشريف! ما شاء الله! أنت محظوظة جدا.

Your house is only a short distance from the Noble Sanctuary (in Makkah)! Maa shaa Allaah! You are very Mahthoothah” (my translation)

On page 17, the book defines مَحْظُوظ as: “lucky, fortunate”

Firstly, with regards to saying “maa shaa Allaah” (out of admiration) to protect from the evil eye, Shaikh Maahir al Qahtaani said:

“…. And I have not been able to, up until this very moment, find a proof in this matter showing the correctness of saying ‘maa shaa Allah’ to defend against the evil eye. Rather, what should be said is, ‘Allahumma baarik lahu’ or ‘(Allahumma baarik) alaihee’ or ‘(Allahummah baarik) feehee’…”1

(see the article here: )

Next, I wanted to point out that sometimes Arabic words are translated to mean “luck” or “lucky” when those words don’t actually mean that. One example is in this hadeeth from Saheeh Bukhari, Book of Knowledge, narrated by Abu Hurairah:

قيل : يا رسولَ اللهِ ، مَن أسعَدُ الناسِ بشَفاعتِك يومَ القيامةِ

It was said: ‘O Messenger of Allaah, who will be the happiest person with your intercession on the Day of Resurrection?’…”

Many times this word – as’adu – is translated as “luckiest” whereas its meaning is “happiest” (or what is similar in meaning). The root of as’adu is seen, ain, daal, from which we get the word: سَعِيْدhappy.

This word (sa’eed) is found in the Quran (11:105) and is translated in The Noble Quran as “blessed”

As for common usage, person may say,

أنَا سَعِيْدٌ

I am happy

or أَنَا سَعِيدٌ بِلِقَائِك

I am glad (or happy) to meet you

Shaikh Fawzaan has a beneficial lecture titled

الحَيَاة السَعِيْدَة

(How to Obtain) A Happy Life

And Imaam as-Sa’dee has a short yet beneficial book titled

الوسائل المفيدة للحياة السعيدة

Beneficial Means Leading to a Happy Life

So just because a word is translated as “luck” or “lucky”, that doesn’t mean that the word actually takes the meaning of “luck”.

As for the word mahthooth


then it is from the word hathth


This word “hathth” is used in the Quran (for example: (28:79) and (41:35)) and its meaning is: “naseeb”2 (which is also used in the Quran, for example: (2:202) and (4:53)) which means a portion or a share (of something)

As for mahthooth ( مَحْظُوظٌ ) then it is in the object form (ism maf’ool – see Madinah Book 3, ch.4) and means – someone or something that has been given a “hathth” (portion or share of something)3

So mahthooth does not mean “lucky, fortunate”. And the definition of luck, according to, is:

the things that happen to a person because of chance : the accidental way things happen without being planned”, and: “a force that brings good fortune or adversity”

The Muslim does not believe in luck. The Muslim believes that Allaah (God), The Sole Creator of the Universe and everything within it, has created all things with Qadar (Divine Decree).

Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation, as written in the Book of Decrees Al-Lauh Al-Mahfûz).” (54:49)4

In the following fatwa, the Permanent Committee of Scholars is asked about the expressions “Husnut-Taali’” and “Soo’ut-Taali’” (see the Arabic5 for spellings in Arabic) which actually do take the meaning of “good luck” and “bad luck”

The first question of Fatwa no. 21699


Q 1: I want to know the ruling on the following frequently said phrases:


1. Bad luck and good luck.


2. All praise be to Allah, besides Whom no other can be praised for something bad.


3. I seek refuge with Allah from the evil of whoever has evil.


A: First: It is Haram (prohibited) to use the expressions: (luckily/fortunately) and (unluckily/unfortunately), because they are attributing the occurrence of good or adverse events to luck (fortune), which has no control over anything and is not the cause for good or ill fate. Allah (Exalted be He) says: Surely, His is the Creation and Commandment.(7:54) If the sayer of this thinks that such fortunes act by themselves, without the intervention of Allah, this is major Shirk (associating others with Allah in His Divinity or worship). However, if they think that everything is subject to Allah’s Decree Alone and they have only verbally said it, then it falls under polytheistic words, which conflicts with the obligation to have perfect Tawhid (belief in the Oneness of Allah). The basic ruling concerning this is the Hadith reported by Muslim in his “Sahih (Book of Authentic Hadith)”, that the Prophet (peace be upon him) said, “There is no ‘Adwa (contagion, disease transmission naturally by itself not by the Decree of Allah), nor is there Hamah (pre-Islamic superstitious belief that the bones of a dead person turn into an owl), nor is there Naw’ (stars bringing rain), nor is there Safar (the month of Safar was believed to bring bad luck during pre-Islamic time).”

Also, it was authentically reported in the two Sahih (authentic) Books of Hadith (Al-Bukhari and Muslim) on the authority of Zayd ibn Khalid Al-Juhany (may Allah be pleased with him), who said, “The Messenger of Allah (peace be upon him) led us in the Subh (Dawn) Prayer at Al-Hudaybiyyah after a rainfall during the night. When the Prophet (peace be upon him) had finished praying, he faced the people and said, ‘Do you know what your Lord has said?’ They replied, ‘Allah and His Messenger know best.’ He said, ‘Some of My slaves have entered the morning as Mu’min (believers) in Me and (others) as Kafirs (disbelievers). Those who said, ‘We had rain by the Bounty of Allah and His Mercy,’ are believers in Me and disbelievers in the stars; and those who said, ‘We had rain by such-and-such a star,’ are disbelievers in Me and believers in the stars.’…

(Taken from, go to the main page, click on Advanced Search, click on Search by Fatwa Number, enter the Fatwa no. which in this case is 21699)

As for saying “mahthooth” then Shaikh Fawzaan was asked6:

Is the statement of the people correct: This person is “mahthooth” (someone who has been given a share of something) or that person is “ghairu mahthooth” (someone who has not been given a share of something) – and this is widespread amongst the people?

He replied:

ينبغي التفاؤل بالخير فلان محظوظ أو فلان له حظ هذا تفاؤل لا بأس طيّب، أمّا فلان غير محظوظ هذا لا يجوز هذا تشاؤم هذا تشاؤم ……الواجب أن الإنسان يحفظ لسانه نعم

It is befitting to be optimistic (expecting good). (Saying) that a -person is mahthooth or that he has a hathth – this is optimism – there is no problem with it. As for (saying) that a person is ghairu mahthooth, this is not permissible. This is pessimism (expecting bad/evil)…. What is obligatory is that a person guards his tongue.”7


1 Which is asking Allah to bless it, based on the hadeeth:

إِذَا رَأَى أَحَدُكُم مِنْ أَخِيْهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالبَرَكَة

When one of you sees from his brother something he likes, then let him supplicate for blessings for him”

narrated by Abu Umaamah, declared Saheeh by Shaikh Albanee in Saheeh al Jaamee 4020

2See Tafsir Ibn Kathir for (41:35) and Lisan ul Arab (حظ)

3And in Lisan ul Arab, mahthooth is defined as: ذو حَظٍّ من الرِّزق Possessing a “hathth” (portion/share) from the sustenance (that Allaah has given)”

4Translation of this verse taken from

5The Arabic for Fatwa no.21699 can be found here:, or on (do advanced search in Arabic)

7The Arabic was transcribed for me by one of our African Salafee sisters as I could not hear the Shaikh’s answer clearly on the audio – baarakallaahu feehaa!

How to Unify the Muslims – Shaikh Fawzaan

March 7, 2014



Shaikh Fawzaan answered the following question on the radio program “Nur alaa ad-Darb”


Read the Arabic from here:


Listen to the Arabic:



Question: Splitting and differing have overtaken the Ummah in this present time of ours so how can we unite the Muslims upon good and leave off differing and splitting?


Shaikh Fawzaan: That will come from calling to agreeing with and uniting upon the truth and (agreeing with and uniting) upon the correct belief.  That happens at the hands of the Scholars and rectifiers.  That happens at the hands of the Scholars and rectifiers -those who call to unity and to leaving off splitting and differing for other than the truth. Rather (that differing which occurs) due to (following) desires, or due to (loyalty) based on partisanship and groups.  All of this (blameworthy splitting and differing) should be left off.  And the Muslims should unite as one group, as one nation.


Truly! This, your Ummah [Sharia or religion (Islâmic Monotheism)] is one religion, and I am your Lord, therefore worship Me (Alone). [Tafsîr Ibn Kathîr]”1 (Al-Anbiya 21:92)


And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves” (3:103)


So it is upon the Muslims to remember this.  It is upon the rectifying callers to act upon this.  The callers nowadays are many.  As are the organizations for calling, etc.  But there is splitting.  The callers aren’t acting on this matter (to hold onto the Rope of Allaah – the Quran and Sunnah – and not split away from it) and they are not giving it importance.  Rather, perhaps many of them say:


This is freedom of beliefs”, or “This is freedom of opinion”, or what is similar to that – this is not permissible (to say since these are innovated ideas which contradict the legislation that the Creator sent down)


It is obligatory upon them:


After calling to tawheed (monotheism) and making all worship sincerely for Allaah only, that they rectify (matters amongst themselves)


So fear Allâh and adjust all matters of difference among you” (8:1)


There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allâh’s Cause), or Ma’rûf (Islâmic Monotheism and all the good and righteous deeds which Allâh has ordained), or conciliation between mankind, and he who does this, seeking the good Pleasure of Allâh, We shall give him a great reward.” (An-Nisa 4:114)


And the saying of Allaah, The Most High (translated):


And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allâh; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allâh loves those who are equitable.  The believers are nothing else than brothers (in Islâmic religion). So make reconciliation between your brothers.” (49:9-10)


So it is not permissible for us to remain upon differing.  Because this rips apart our unity, destroys our strength, and splits our cohesiveness, and emboldens the enemy against us.


As for the one who says:


We unite upon what we agree and pardon each other concerning that which we differ”


Then this is a corrupt principle which is not correct.  We must unite upon the truth, upon the correct belief, upon good Islamic behavior. Not splitting due to opinions, desires, groups or parties.  These groups have engulfed the Ummah and enmity has occurred between them. This is what the enemies want.  They are the ones who fuel this differing and they are the ones who encourage it and perhaps also make money from it.








1 Translation of all verses of the Quran taken from:




Is Reciting the Quran with Tajweed Obligatory – Shaikh Fawzaan

December 2, 2013


The following was translated from:

Arabic Text:

Tajweed Fawzaan

Question: Noble Shaikh – (we ask that) Allah grant you success – Is what is intended by “i’raab” of the Quran: reciting with tajweed or just the absence of grammatical errors which change the meanings? And is reciting with tajweed obligatory?

Answer (Shaikh Fawzaan): Reciting with “i’raab” of the Quran means: reciting it without linguistic, grammatical errors. This is “i’raab” of the Quran.

As for tajweed which is: Lengthening (vowels) and merging and what is similar to that from the rules of tajweed, then this is from beautifying and improving the recitation and pronunciation. It is not obligatory. It is only recommended (mustahabb), without exaggerations and without intensifications in the rulings of tajweed.

Tajweed and the rules of tajweed are from the things which beautify and improve (the recitation). Whoever learns them (the rules of tajweed) and pronounces them, then that is good. And whoever is ignorant of them, then there is no harm upon him with the condition that he recites the Quran without grammatical errors, not making marfoo’ what should be mansoob, or making mansoob what should be marfoo’, or making majroor what should be mansoob, or other than that.

So what is desired is: “I’raab” of the Quran – meaning: reciting it in Arabic without gramatical errors. As for beautifying the voice and improving the recitation and the tajweed, then these are mustahabb (recommended) and things which perfect (the recitation).

Reference: This fatwaa is quoted from Shaikh Fawzaan’s book Sharh Lum’atul I’tiqaad Guiding to the Path of Guidance, published by Daarul Imaam Ahmad

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 ( ). 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):


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 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.

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: ) 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)


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:

2Translation of these verses taken from:

3Translation of these two verses taken from:

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:

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: under the heading:

رواية الحديث بالمعنى

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

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):




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:


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

September 15, 2013



The following translated from:




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).


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:

3Translation of this verse from:

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: 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