Posts Tagged ‘scholar’

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:

http://www.sahab.net/forums/?showtopic=137056

 

Listen to the Arabic:

http://www.fileswap.com/dl/phVrdYUr7Z/How_to_unify_the_Muslims_Shaikh_Fawzaan.mp3.html

 

 

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.

 

 

 

Footnote

 

 

 

1 Translation of all verses of the Quran taken from:

www.thenoblequran.com

 

 

 

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The Late Scholar Umar bin Muhammad al-Fulaanee (Fulaatah) d.1419H

January 11, 2014

 

Shaikh Umar bin Muhammad al-Fulaanee, also known as “Fulaatah”, was from the major scholars of our era who died in Madinah in 1419H (1999 C.E.).  

 

He had many teachers, from them were:

 

Shaikh Bin Baz

 

Shaikh Hammaad al Ansaaree

 

And he had a strong connection to Shaikh Albaanee.  When Shaikh Albaanee would come to Madinah while making umrah, he would stay with him and Shaikh Umar would honor him greatly

 

From his students is Shaikh Sulaymaan Ruhaylee who said about him:

 

He knew him from a young age and benefited from him

 

His father and Shaikh Umar sat in the study circle (halaqah) of  Shaikh AbdurRahmaan al Afreeqee and Shaikh Umar would say to him:

 

وَالِدُكَ زَمِيْلِي

 

Your father is my colleague.”

 

Shaikh Sulaymaan Ruhaylee said:

 

My father wasn’t a shaikh or from the students of knowledge, but he was eager ever since he got to Madinah to stick to the circles of knowledge.

 

Shaikh Umar Fulaatah was the most knowledgeable of the people in the narrations (aathaar) regarding Madinah.

Shaikh Sulaymaan doesn’t know of anyone in his time more knowledgeable about the narrations and locations (or situations) mentioned in the Sunnah about Madinah

 

He was eager for the sunnah and eager to explain the books of the sunnah (kutubus sunan)

He was very kind and treated people in an amazing way.

 

Shaikh Sulaymaan Ruhaylee said:

 

How many times did I fall into taking a confusing position that he caused me to come out of very easily

 

Shaikh Umar Fulaatah worked in the Islamic University of Madinah and had many efforts there. He had continuous lessons in the masjid of the Prophet – sallallaahu alayhe wa sallam – after the death of Shaikh (AbdurRahman) al-Afreeqee

 

Shaikh Sulaymaan Ruhaylee described Shaikh Umar Fulaatah as:

 

مَتِيْنٌ فِي العِلْم

Strong in knowledge

 

طَيِّبٌ فِي الأَخْلَاق

Good-mannered

 

أَنِيْسٌ فِي الحَدِيْث

Friendly in speech

 

صَاحِب عِبَادَة

One who had a lot of worship

 

Shaikh Sulaymaan Ruhaylee said:

 

I travelled with him to Nigeria once – his room was beside mine and there was a door between us.  I was responsible for calling the adhaan for fajr.  I got up before the adhaan in order to call the adhaan (on time).

 

I heard the shaikh in his room reciting the Quran and praying until close to the time for the adhaan of fajr

 

end of what was taken from this audio:

https://mega.co.nz/#!IVYhRLaB!4QDKjKxPDYkPDlJJSKWJBXrb9Bivlgh5bIzPQNvWWJI

translated by Ummu Khadijah

 

 

A collection of his lessons:

http://www.ajurry.com/vb/showthread.php?t=23228

 

 

 

Arabic biography of the Shaikh may be read here:

http://www.sahab.net/forums/index.php?showtopic=33755

 

 

 

Is Reciting the Quran with Tajweed Obligatory – Shaikh Fawzaan

December 2, 2013

 

The following was translated from:

http://www.ajurry.com/vb/showthread.php?t=17569

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

Translated by Ummu Khadijah

Reciting the Quran with Tajweed – Shaikh Albaanee

December 2, 2013

 

The follwing is a question posed to Shaikh Albaanee regarding the rulings of tajweed along with his answer. Taken from the book:

 

1000 Fatwas of Shaikh Albaanee (a collection of some of his fatwas)

Chapter (Kitaab): Tafseer of the Quran, Manners of Recitation, and Rulings of Tajweed

Section (Fasl): Rulings of Tajweed

 

Arabic Text:

Tajweed Albaanee

 

 

 

Question: There has been a lot of speech around here regarding the rulings of tajweed and using these rules, when there are some scholars who say it is obligatory, and along with that some of these rulings, the Imaams of this science have differed over them. So what is your opinion on the legislativeness of these rulings and the ranging in the solidity of its proofs from the Book and the Sunnah?

 

 

Answer (Shaikh Albaanee): Indeed people have received the recitation of the Noble Qur’an successively from those who preceeded upon this well-known path with ( the tajweed rulings). And the tajweed rulings are, at their foundation, principles for the pronunciation of Arabic, where the one who is Arab by lineage pronounces his speech in this way when speaking or reciting. And with the advancement of mankind (in time), the extension of their time with the fundamentals of the Arabic language, and the mixing of the Arabs with the non-Arabs are from the causes of the spread of grammatical mistakes. Along with the Arabs becoming un-Arabicized, due to the non-Arabs. Special care must be taken to teach these rulings in the area of reciting the Noble Quran.

 

 

As for what the questioner mentioned about the Imams differing in some of the rulings of tajweed – then this is really true. For some of them were of the opinion that the Madd Munfassal (hamzah followed by a letter of madd in two words) was unrestricted while some of them stretched it to 3 counts, and some four. Some of them lengthened the madd (elongation) of this type like (the madds) other than it (are lengthened). Some of them put (the letters) ghain and khaa with (the letters which have the ruling of) ikhfaa’ (hiding) of noon and tanween.

 

 

Some of them made ghain and khaa clear (ith-haar) – and these are the majority (who did so). Some of them made the idghaam (merging) of noon -all of it (with all the idghaam of noon letters) – to be without ghunnah – even wow and yaa. And they confined the ghunnah of idghaam to tanween until even including (the letters) laam and raa. Some of them did imaalah1 with the properties of yaa, while some of them decreased the imaalah and it is called “taqleel” to them. And there is a level of imaalah that is between fat-hah and imaalah. Some of them made ishmaam2in words where the middle root letter is yaa and which are mabnee3 and majhool4. Some of them made laam tafkheem (heavy) with some of the letters. Some of them made raa with fat-hah tarqeeq (light) when it is preceded by a yaa or a letter with kasrah. Some of them extend, meaning: lengthen, the madd of badal, etc.

 

 

And the cause for these differings is also due to following the rulings of pronunciation in Arabic. For these rules are spread out through the rulings of the recitations. And it is known that differing in the recitations is originally due to differing in the way of the pronunciation of the word with the Arabs. It is indeed from the easement of Allah – Exalted and Lofty is He – upon this ummah regarding His Book that He sent it down with seven dialects as has come in the authentic ahaadeeth which are mutawaatir5 regarding this topic. From them is his statement: ‘Indeed this Quran has been sent down upon seven dialects‘ Agreed upon. And other than it from dozens of ahaadeeth spread throughout all of the books of the Sunnah like Bukhari, Muslim, Ahmad, at-Tirmidhee, Abu Dawood, and other than them.

 

 

These dialects, as the Messenger (sallallahu alayhe wa sallam) described them in another hadeeth when he said (translated): ‘The Quran was sent down in seven modes upon seven dialects, all of them are clear, definitive6, complete.7 So this differing that happens between the Imaams in the rules of tajweed is from this angle. This (particular) differing won’t ever harm anything.

 

 

It is upon a person to recite the Quran with the rules of tajweed, because Allah – The Most High – said (translated):

 

 

And recite the Qur’ân (aloud) in a slow, (pleasant tone and) style.‘ (Al-Muzzammil 73:4)8

 

 

So if you recite it as you read any other book, then you have not recited it with tarteel (as mentioned in the verse 73:4). So it must be recited with the rules of tajweed. The Scholars call a mistake in the rules of tajweed al-lahn al-khafee (the hidden error). So it is upon a person to make sure he learns how to recite the Quran in the correct way. As for when he knows of a differing in some ruling, then he must stick to what his Shuyookh taught him so that he doesn’t fall into chaos. And he shouldn’t leave the way that his Mashaayikh taught him believing that another way is more correct than it, because all of them (these revealed qiraa’at) are correct. And all of them are as the Messenger (sallallahu alayhe wa sallam) described: ‘Clear, definitive, complete.’

 

 

As for seeking proof from the Quran and Sunnah for these rulings, then this seeking, at its foundation, is an error. Because all of these rulings reached us by tawaatur of action (see footnote #5). So we learned recitation of the Quran from our Shaikhs and our forefathers by this way, and they (those we learned from) learned (it) the same way from their Shaikhs and forefathers, and so on until the time of the Companions who took it from the Messenger (sallallahu alayhe wa sallam). This will suffice, and all the praise belongs only to Allaah firstly and lastly.

 

 

(End of the Shaikh’s Speech)

 

Translated by Ummu Khadijah

 

Also see this beneficial article:

https://sughayyirah.wordpress.com/2013/06/25/diversity-of-the-seven-different-recitations-of-the-quran/

 

 

Footnotes

 

 

 

1Imaalah – إمالةpronunciation of “a” shaded toward “e” (Hans Wehr, see ميل)

2Ishmaam – إشمامthe pronunciation of “u” with a trace of “i” (Hans Wehr, see شم)

3 Mabnee – Indeclinable – the ending doesnt change

4 Majhool Unknown – usually refering to the passive form of verbs – for example – فُتِحَ البَابُ – The door was opened (it is unknown who opened it)

5 Mutawaatir: Narrated by a large number of people

6شافٍ– definition taken from www.almaany.com

7كافٍ– definition taken from www.almaany.com

8 Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

Ask the People of Knowledge if you don’t know – Imaam as-Sa’dee

November 19, 2013

 

 

 

 

Imaam as-Sa’dee said in his explanation of verse:

 

 

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُوْنَ

So ask the People of Knowledge if you do not know.” (16:43)


{ وعموم هذه الآية، فيها مدح أهل العلم، وأن أعلى أنواعه، العلم بكتاب الله المنزل. فإن الله أمر من لا يعلم، بالرجوع إليهم، في جميع الحوادث، وفي ضمنه، تعديل لأهل العلم، وتزكية لهم، حيث أمر بسؤالهم}

 

And the generality of this verse contains praise for the People of Knowledge. And that the highest category of it (knowledge) is knowledge of the revealed Book of Allaah. For indeed Allaah commanded the one who doesn’t know to return to them (the People of Knowledge) in every situation. And contained in it is praise for the People of Knowledge and tazkiyyah (purification/recommendation) for them, because He commanded that they be asked.”

 

 

Imaam as-Sa’dee also said in explanation of verse (21:7):

 

 

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُوْنَ

So ask the People of Knowledge if you do not know.”

{وهذه الآية وإن كان سببها خاصا بالسؤال عن حالة

الرسل المتقدمين من أهل الذكر وهم أهل العلم,فإنها عامة في كل مسألة من مسائل الدين أصوله وفروعه,إذا لم يكن عند الإنسان علم منها,أن يسأل من يعلمها,ففيه الأمر بالتعلم والسؤال لأهل العلم,ولم يأمر بسؤالهم إلا لأنهم يجب عليهم التعليم والإجابة عما علموه}

 

 

This verse, even though the reason for it was specifically to ask about the case of the previous Messengers from the People of the Reminder – and they are the People of Knowledge, then indeed it is general for every matter from the matters of the religion – its foundations and its branches – when a person doesn’t have knowledge about it, he asks the one who knows it. So in this is the command to learn from and ask the People of Knowledge. And He didn’t command that they be asked except because it is obligatory upon them to teach and answer with what they know”

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

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‘”

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)

Shaikh Abdul Lateef al-Kurdee – from the Shuyookh of Iraaq

October 2, 2013

 

 

 

The following is a summary translation from:

http://www.ajurry.com/vb/showthread.php?t=25606

 

 

He is (Abu Abdul Haqq) Abdul-Lateef bin Ahmad bin Mustafaa al-Kurdee

He was born in the year 1969. After completing high school, he was accepted into a university in Baghdad “al Mustansariyyah”. After a while, he left Iraaq and traveled to a number of Islamic countries. During his visits he studied with a number of the noble Salafee scholars

 

From those who taught him:

Shaikh Muqbil (from whom he has a tazkiyyah which can be seen at the above link) and Shaikh Abdur-Rahman al-Adanee

He also attended some of the lessons and lectures of the Imaams of Ahlus Sunnah: Shaikh Bin Baz, Shaikh Uthaymeen, Shaikh Saalih al-Fawzaan, Shaikh Saalih al-Luhaydaan, Shaikh al-Abbaad, and Shaikh Rabee.

 

 

(end of what was taken from that link)

 

 

He also has a tazkiyyah from Shaikh Ubaid al Jaabiree ( http://www.sahab.net/forums/index.php?showtopic=135855 ) who mentions that the province (in Iraaq) of SalaahudDeen is very good and in it are three Salafee brothers (he mentions each one as “Our brother, the Shaikh…”). Among them is Shaikh Abdul Lateef al Kurdee whom Shaikh Ubaid mentioned is the one who established and who oversees Markazus Sunnah in the city of al-‘Alam.

 

 

The Shaikh has an excellent lecture here (Arabic/English):

http://audio-islam.com/2013/09/29/islaam-condemns-every-facet-of-terrorism-by-shaykh-abdullateef-al-kurdi-audioar-en/

(from:

http://www.mpubs.org/features/events-sponsored-by-mpubs/355-event-live-tele-lecture-islaam-condemns-every-facet-of-terrorism-by-shaykh-abdullateef-al-kurdi )

The above link also mentions more about the Shaikh including what Shaikh Rabee said about him

 

 

 

 

 

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