He said, that ahmad said and he means ahmad ibn Muhammad ibn hanbal ash-shaybaani abu abdillaah, the great imaam of ahlus sunnah who died in 246. He says that Muhammad ibnu Ja’far narrated to him

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Lesson 29

Verily all praise is for Allaah alone, we praise Him, we seek His assistance, we seek His forgiveness and we seek refuge with Him from the evils of our own selves and from the consequences of our bad deeds. I openly testify that there is no deity worthy of worship other than Allaah alone, without any partners and i further testify that Muhammad was his servant and final messenger salallaahu alaihi wa sallam.

As for what follows today then alhamdulillaah we have completed almost half of the study of the book kitaab at Tawheed by the great author shaikhul islaam Muhammad ibn Abdul Wahhaab rahimahullaahu ta’aala. We have reached, after studying the chapter of magic or the chapter on the discussion of magic, now we come to the chapter that explains some of the different kinds of magic and our author rahimahullaahu ta’aala begins this chapter of 5 hadeeth and no ayaat from the Quraan. It is a very different chapter from the rest of the book as the rest of the book tended to be an ayah or two and then two or three hadeeth on average. Now the author brings 5 hadeeth in this chapter. The first one being connected with its chain meaning quoted directly from the source book of hadeeth with its entire chain and we’ll look at a possible motive for this change in style in shaa’ Allaahu ta’aala as we read the content.

He says, rahimahullaahu ta’aala, Qaala ahmadu: He said, that ahmad said (and he means ahmad ibn Muhammad ibn hanbal ash-shaybaani abu abdillaah, the great imaam of ahlus sunnah who died in 246. He says that Muhammad ibnu Ja’far narrated to him and Muhammad ibn Ja’far has a famous nickname and he has a place in history as the great student of shu’bah ibn al-hajjaaj? He’s Ghundar. Muhammad ibn ja’far al-huthali, he’s Ghundar. He is from the best of the narrators when it comes to the narration of shu’bah and he is thiqqah in general. He says, hadathana ‘Awf – he is ‘Awf ibn abi jameela He is known as ‘Awf al a’raabi rahimahullaahu ta’aala and he is thiqqah as well and hayyaan ibn al-allaa, on the authority of hayyaan ibn al-alaa. He narrated from qatan ibnu qabeesa who was sadooq – a reliable narrator of a lesser status. Had the chain been all thiqaat then we would call this chain hasan. However we have a problem with hayyaan ibn al-alaa that we will discuss in shaa’ Allaahu ta’aala. Qatan narrates from his father who is qabeesa, the sahaabee, the companion, radiallaahu anhu who says:

Qabeesa heard the prophet salallaahu alaihi wa sallam saying that “ ‘iyaafah (which has been described as we are going to see in this narration as omens that are rooted in the sounds made by birds and the directions they take and things about birds. Its from the affairs of jaahiliyyah) and at-tarq (which is another kind of superstition or you could say fortune telling where they used to draw lines in the sand and from those lines in the sand with certain operations along with that – sort of like reading tea leaves, i guess we could say in modern terms – they would look at the sand and the lines and they would begin to tell fortunes or claim knowledge of the unseen by interpreting those lines – you could say like palm reading or like reading tea leaves today that we might know more about.) And at-tiyarah (at-tiyarah is at-tatayyur – it is a very comprehensive term that refers to all omens. It refers specifically as well to omens that were the custom of the people of jaahiliyyah that used to believe in... if a bird flew to the right it meant it was a good day to travel and if the bird flew to the left it would be a bad day to travel and so on, so they took omens, or they believed in omens that had their root in the actions of birds. And the author says ‘awf al a’raabi (one of the narrators here) says that al-‘iyaafah (explaining this term) is the sounds of the birds, the calling of the birds, and at-tarq is drawing lines in the ground, specifically in the sand and as for the jibt (and we’ve discussed the meaning of al-jibt, we said perhaps it means magic, perhaps it means the magician, perhaps it means ash-shaytaan.) Here we have the narration of ‘Awf al a’raabi saying that al hasan said (whenever al hasan is mentioned like this, it’s al hasan al basri rahimahullaahu ta’aala – the taabi’ee. He said (meaning) the jibt is rannatush-shaytaan. And then the author concludes by saying isnaaduhu jayyid (and the chain for this is jayyid, it is acceptable, a common synonym for what the scholars of hadeeth refer to as a hasan hadeeth.)

And then he says and abu dawood, an-nasaa’i and ibn hibbaan in his saheeh, they have collected the musnad that we have just mentioned. Now what does that mean? We have mentioned the hadeeth which goes all the way to the prophet salallaahu alaihi wa sallam marfoo’an, with its chain and then we mentioned that ‘awf said that ‘iyaafah means this and at-tarq means that and al hasan said that al jibt is rannatush-shaytaan. Everything at the end of the hadeeth is called mawqoof or you can even say maqtoo’ depending on which mustalaha? you choose to use. Its not marfoo’, its not musnad. The definition of the musnad is the hadeeth which is connected, the chain is connected and it goes all the way back to al Mustafa, back to the prophet salallaahu alaihi wa sallam, it doesn’t have any break in the chain. So here the musnad from what we have mentioned is the first hadeeth, the phrase in front of you innal ‘iyaafata wat-tarqa wat-tiyarata minal jibti – then everything beyond that is not collected by aboo daawood, nasaa’i, ibn hibbaan in his saheeh, rather it was collected by imaam ahmad with that phrase.

Now we want to talk about this man names hayyaan ibn al-alaa so we can know about the authenticity of this statement before we really decisively build any understanding on this hadeeth which has been narrated as a statement of the messenger salallaahu alaihi wa sallam. Hayyaan ibn al-alaa, it’s been said that his kunya was abul makhaarik?. It has also been said in some chains of this hadeeth that he is hayyaan ibn mukhaarak? And his kunya is abul alaa and it has also been said that he has other names.

The chain has been narrated with a different number of forms and it seems that the narrators, that ‘Awf or Muhammad ibn Ja’far was confused in his narration of this hadeeth and the scholars of hadeeth, some of them refer to this hadeeth as mudtarib? Meaning its been narrated from a different number of angles, all of them seem to be sloppy and confused and all of them are self contradictory so that there’s no chance for one to say that this is the correct way the hadeeth has been narrated. As soon as you find that narrator that you think you know who he is, you find an imaam, a critic of hadeeth saying it’s not that one meaning to identify who this hayyaan ibn al-alaa abul mukhaarik? was and what his real name was and what his status was. Just when you think you’ve found who he is and you find that he’s maqbool meaning he is unknown, his reliability is not established, we find that there is a scholar of hadeeth saying no its not him, its someone else, so then we find a great difficulty in identifying one of the narrators of this chain and based on that we find that the correct position on a chain like this is to call it mudtarib, (spelling?) to call it a confused narration or a self contradictory narration meaning in its chain and to refuse to accept it as an authentic hadeeth from the messenger salallaahu alaihi wa sallam and you can review the words of shaykh al-albaani rahimahullaahu ta’aala on this hadeeth in his book called ghaayat al maraam fi takhreeji ahadeeth al halaali wal haraam? His book where he did a takhreej of yusuf al qaradawi? May Allaahu ta’aala guide him, his book called al halaal wal haraam. This is some time ago. Shaykh al-albaani did a checking of all the ahadeeth in that book and he came to the conclusion that this hadeeth with this narration is mudtarib? Its not to be accepted because of this idea..that the confusing way that the chain has been narrated. With that, there are some scholars like an-nawawi rahimahullaahu ta’aala who called this hadeeth hasan and so you would find for sheikh Muhammad ibn abdul wahhaab rahimahullaahu ta’aala salaf for his statement isnaaduhu jayyid. There are scholars who have preceeded him in specifying this hadeeth as being jayyid and of course you see ibn hibbaan collecting the hadeeth in his saheeh which is another early imaam considering the hadeeth to be authentic and Allaahu ta’aala knows best about that.

Some points as well about the narration, the wording of the hadeeth: ranna, rannatush-shaytaan, as ‘Awf narrates from al-hasan.. he said the meaning of jibt, we discussed the meaning of jibt before, he said that al hasan said its the voice of the shaytaan. We need to stop at this. And this is a statement of al hasan al basri, its acceptable for his tafseer of the qur’aan but when something is written in a certain way in Arabic it can resemble another word (see slides on troid.ca) Sulaymaan al-hafeed, the grandson of the author of kitaab at Tawheed, who has one of the most famous books in explanation of kitaab at Tawheed, said “I found no explanation of it being the voice of the devil” (meaning in the classic books of explanation of the hadeeth)which indicates that Its probably correct that it should be read innahu ash-shaytaan and not rannatush-shaytaan. Allaahu ta’aala knows best.

If the narration is authentic, we’ll read from what our shaykh saalih al fawzaan says about this hadeeth, Points of benefit that can be drawn from this hadeeth:

1. The prohibition of claiming knowledge of the unseen since that is something that violates or contradicts Tawheed

2. The prohibition of at- tiyarah – omens because they, the belief in omens they either violate or contradict Tawheed totally or partially.

3. Prohibition of things that are for amusement like musical instruments because they go against or violate ones obedience to Allaah and the perfection of His Tawheed.

4. Musical instruments with all of their different kinds, songs and musical instruments and things that keep people in false talk/false play and amusement or lahw, they are from the voice of the shaytaan. The case of which is that he always tries to keep away people from the path of Allaah. [That is built on the idea that it would be correct to explain the statement of al hasan as rannatush-shaytaan and not innahu ash-shaytaan and Allaahu ta’aala knows best]

The second hadeeth is the hadeeth which has been narrated from ibn abbaas

On the authority of the son of abbaas. His name is ‘Abdallaah, the mufassir of the Qur’aan, may Allaah ta’aala be pleased with him and his father. Whoever gains some knowledge or learns some things about the stars (and here the meaning of things about the stars is astrology, not astronomy. Astrology meaning knowledge of heavenly bodies and the stars that leads a person to predict what is going to happen on earth. Astrology, like the people who read horoscopes. Astrology like the people who say that a certain star in a certain place means we are going to have rain and so on.) And whoever has learnt some of that knowledge then he has learned a kind of magic and more or less depending on how much he learnt of it. If he learned alot of it then he learned alot of magic and of course we understand from our previous lesson that sihr has been clearly identified in the book of Allaah as kufr – disbelief that takes a person outside of islaam. So whoever learns some kinds of astrology then he has learned a kind of magic and he has disbelieved that being as much as the level of his learning of that science.

The author says this hadeeth has been collected by aboo daawood with a chain thats authentic and an-nawawi rahimahullaahu ta’aala also called it authentic. Other scholars considered it to be hasan, there doesn’t seem to be any problem with the acceptability of this hadeeth. One note about the wording of the hadeeth is .. The author says rawaahu aboo dawood and i returned back to good printings of aboo daawood and no-one narrated it with the wording quoted by the author. There is no manuscript in the checking that i have referred to, that refers to the difference of the manuscripts, there is no mention in the manuscripts about the word shu’bah, it seems to be a mistake and the correct narration as found in the sunan of abee daawood which is the actual source book quoted by the author is “ma niqtabasa ‘ilman minannujoomi (fa qadiqtabasa shu’batan minasihri zaada maa zaad)” – see slides on troid.ca. And that should be corrected, however the book is the book, the text of the book we don’t interfere with that, we can explain it or make commentary about it but the reading of the book should be the reading of the book. This hadeeth was called hasan by shaykh al albaani in silsilaatul ahadeeth as-saheehah? number 793.

Our shaykh saalih al fawzaan hafithahullaahu ta’aala says what can be gained of benefit from this hadeeth:

1. The prohibition of astrology that is telling the future based on the situation of the stars or the alignment of the stars, because that is a kind of claiming knowledge of the unseen (and that has a chapter aswell – astrology has a chapter coming in kitaab at Tawheed

2. That astrology, omens related to the stars or believing in the future based on the positions and alignments of the stars is a kind of magic that goes against at Tawheed

3. Every time that he increases and does more learning of astrology then he is more knowledgeable and he has done more in learning sihr which is a kind of kufr –magic which is a form of kufr.

The author goes on to say, in our third hadeeth for today:

And collected by an nasaa’i from the hadeeth of abu hurayrah (and he doesn’t say marfoo’an but he means marfoo’an meaning from the words of the prophet salallaahu alaihi wa sallam) “whoever ties a knot and then blows on it has performed a kind of magic and whoever performs magic has committed shirk. And whoever relies solely on something and depends on it only then he will be entrusted to that thing – be left to its care”

The last part of the hadeeth is authentic and the first part of the hadeeth is not authentic. That is because this hadeeth as found in the sunan of an-nasaa’i is from the narration of abbaad ibn maysara al mankari? Who narrates this hadeeth anal hasan? who narrates from abu hurayrah. Who’s al hasan who narrates from abu hurayrah? Al hasan mentioned without any name, he was such an imaam, he was known as al hasan (al hasan al basri)...narrates from abu hurayrah. First problem is al hasan al basri, the scholars of hadeeth said he didn’t hear from abu hurayrah. This hadeeth is mursal or you can say munqati’. Mursal meaning there is a break in the chain. Al hasan from abu hurayrah – that is not a connected chain. And abbaad ibn maysara, he himself was weak so we have a weak narrator narrating from al hasan who narrates from abu hurayrah who he did not hear from. So there is a missing link in the chain there. This hadeeth is unacceptable in terms of authenticity however the scholars of hadeeth as is clear have identified the last phrase “man ta-allaqa shayan wukila ilayhi” (that whoever relies solely on something he’ll beleft to its care). We have discussed that hadeeth previously when we talked about tamaa’im – amulets and the like and you can refer to the previous discussions on that part of the hadeeth.

We’ll look now, and when we say explaining a hadeeth which is weak we should know according to the madhab of ahlul hadeeth, we’re saying “if its authentic” meaning the hadeeth that we see in front of us with the chain that has been mentioned to us in not authentic meaning the first part of it up until wa man ta’allaqa shayan so when we say the meaning of it we mean the meaning of it would be...(if it were authentic) meaning if it has other chains that we don’t know about right now, if its strengthened, if there is an angle to strengthen it then the meaning would be such and such and that is the angle by which the scholars of hadeeth explain ahadeeth which are weak. They don’t intend to build fiqh rulings or build shari’ah upon foundation that is not established from the messenger salallaahu alaihi wa sallam.

So he (shaikh saalih al fawzaan) says these are the things of benefit that can be gained from this hadeeth.

1. Showing a kind of magic or exposing a kind of magic and that is what is done through tying knots and blowing on knots and the reality of that. The meaning of that is correct as it is well known that magicians, one of their basic practices is tying knots and blowing on those knots. “wa min sharrinnaffaathaati fil ‘uqad” and from the evil of the naffaathaati fil ‘uqad (the sorceresses or the witches who blow on tied knots. And that is from surah al falaq. So the meaning of it is correct, that that is a kind of magic

2. That magic is a kind of shirk because it is a kind of seeking help, seeking assistance from shayateen, from devils.

3. Whoever relies on other than Allaah then Allaah will disgrace him and put him to shame. [And the way that that’s understood from the hadeeth is whoever relies upon something (meaning other than Allaah) then he will be entrusted to that thing so if your heart is attached to an idol, if your heart is attached to a human being then your heart is attached to something that Alaah will turn you to and make you entrusted to. The person will die and will not be able to help you. Even when he alive he will not be able to help you unless Allaah wills for that help to reach you. And statues and inanimate objects that the people worship, obviously they can never help them, ever, so then they will be left to the care/benefit of those things which will not be able to benefit them in any way.

The fourth hadeeth is brought to us by Abdullaah ibn mas’ood radiallaahu anhu. He said ..(the messenger salallaahu alaihi wa sallam said:) “should i not tell you about al ‘adh? (another word for sihr/magic) It is carrying tales between people.” This was collected by imaam muslim in his saheeh and it is an authentic hadeeth. The wording in the book says alaa hal unabbi-ukum. Turning back to sahih muslim we find that the word hal is not found there, its alaa unabbi-ukum (see slides from troid.ca.). This is going to be explained by the fifth hadeeth in the chapter, when you say how is it that spreading tales between people (meaning to cause corruption and to turn people against each other, to take a statement that you hear from someone that would disturb someone else, so you intentionally single out that phrase and that word and you take it to that other person to cause discord between people. That is called nameemah or here it is referred to as al qaalatu baynannaas. The prophet salallaahu alaihi wa sallam said “the nammaam, the qataat, the one who does this nameemah (tale carrying between people) he shall not enter jannah” It is at least a major sin and at most if it reaches the level of sihr then it can take a person outside of islaam as the prophet salallaahu alaihi wa sallam has identified it, that it can be a kind of sihr, it can be a kind of magic. And how is that? We’ll look at the last hadeeth...

Shaikh saalih al fawzaan says what can be gained of benefit from this hadeeth:

1. Tale carrying, nameemah is a kind from the different kinds of magic. It shows that nameemah is a kind of magic because it does the same effects that magic does – splitting peoples hearts up that were together, causing corruption between the people, or fasaad between the people, lost relationships, and hatred and enmity and the one who carries those tales, not that he takes the ruling of the magician (to be put to the capital punishment) and be ruled upon with kufr but of a lesser degree.

2. The prohibition of tale carrying and that tale carrying is from the most dangerous of sins – the kabaa-ir

3. The method of teaching shown to us by the messenger salallaahu alaihi wa sallam in the form of questions and answers. Here’s a question and here’s the answer. Because that helps the information to stick in people’s minds and it draws their attention to the information when you throw a question out there as well.

Let’s let the fifth hadeeth explain the fourth hadeeth as intended by the author without any further words. The fifth hadeeth was collected by, as he said, wa la-humma (and the both of them have this hadeeth)... what does that mean? Muslim and al-bukhaari – both sources of authentic collections. From the report of ibn ‘Umar, may Allaah be pleased with him and his father. In reality imaam muslim had this hadeeth from ammaar ibn yaasir not ibn umar and al bukhaari has the hadeeth from ibn umar and this seems to be a clear error from the author rahimahullaahu ta’aala to say that the two of them, meaning bukhaari and muslim have the hadeeth of ibn umar – it is instead al bukhaari who has the hadeeth of ibn umar and muslim who has the same phrase narrated by ammaar ibn yaasir and there is an interesting story that goes along with that with the hadeeth of ammaar and why he mentioned it when he narrated it.

Narrated ibn ‘Umar “Two men came from the east and delivered speeches and the Prophet (salallaahu alaihi wa sallam) said: “some eloquent speech has the in fluency of magic (e.g. some people refuse to do something and then a good eloquent speaker addresses them and then they agree to do that very thing after his speech).” [Taken from sahihalbukhari.com]

The hadeeth is that the messenger of Allaah salallaahu alaihi wa sallam said that verily some kinds of speech, some kinds of rederick you could say, are magic/sihr. And the prophet salallaahu alaihi wa sallam named this sihr. The bayaan or the speech that is magic is intended iliterally to be sometimes people speak with words that are so effective and harmful on people that they have the effect of real magic. And that explains the nameemah that we just heard about being a kind of magic. That when you see two people who love each other for Allaah’s sake and you find some way to carry the speech of one of them to the other one “I heard him talk about you in a negative way, i heard him say this about you...” and you turn them against each other – this is the goal of the magician, this is what the magician does. He has two basic magic tricks used by magicians everywhere – sarf and atf?. Sarf is to turn people away from each other (the husband and the wife if he doesn’t want them to be happy he puts a spell to turn them away from each other) and the atf is to make people love each other ... Innocent muslims fall victim to this who come from ignorant families and the families say i want my daughter’s marriage to be successful and that’s why i put cows blood on such and such amount of her hair and put it under her doorstep and she did such and such magic trick for her beloved daughter because she wants her daughter to be happily married, she thinks that this kind of magic trick will be a tool by which the marriage will be successful by way of it and in fact it only harms and doesn’t help as Allaah ta’aala identified, doesn’t help them, in fact it only harms them. So some kinds of speech are magic. Does mean if you hear an eloquent khutbah that that could be a kind of magic? Or is it specifically tale carrying and evil intended speech? Could it be that someone dresses up the haqq or dresses up the baatil, dresses up falsehood with nice words and proofs from the book and the sunnah – could that be the case? Na’am that is the case, that is very common with ahlul bid’ah. Ahlul bid’ah, the people of innovation, they dont come and tell you im teaching you innovation now, im trying to lead you astray.. what do they do? They say qaalallaahu, qaala rasoolullaahi, qaala salafu, qaala imaam ash-shaafi’ee, qaalal awzaa-i.. and they quote and they quote and you find the khawaarij quoting the book and the sunnah. You find the murji’ah quoting the book and the sunnah, the jahmiyyah, the mu’tazilah, the qadariyyah, all of the tawaa-if, all of the groups of innovators, quoting the book and the sunnah. However, their bayaan is sihr, they seek to cover up the falsehood that they want to present to you and get you to follow by covering it up with the beautiful speech of Allaah and the speech of His messenger salallaahu alaihi wa sallam.

Ammaar ibn Yaasir used to give the khutbah, he used give a very short and precise khutbah, so one time one of the taabi’oon came to him and said yaa abaa al yaqathaan? You just gave a great khutbah but it was so short, maybe if you took a break and settled down a little bit you could give a longer khutbah and so Ammaar passed on what he learnt from the messenger salallaahu alaihi wa sallam and that was that he heard the messenger salallaahu alaihi wa sallam (and this is the whole narration of imaam muslim when we say that bukhaari and muslim collected this hadeeth, this is the whole story that imaam muslim collects in his saheeh. He said that Ammaar narrated from the messenger salallaahu alaihi wa sallam that the length of a mans salaah (meaning he prays with a good recitation, thats lengthy, for jumu’ah specifically) combined with the shortness, the brevity of his khutbah of his speech is a sign, a clear sign of his fiqh – of his proper understanding in islaam. So then the messenger salallaahu alaihi wa sallam ordered him (and he ordered all of us) so lengthen your salaah for jumu’ah and shorten your speech, shorten your khutbah and then he said that’s because in some forms of speech, too much speech perhaps or speech that’s not necessary there can be magic, there can be use of good things/phrases that actually harm the people. This shows not everyone that speaks for a lengthy amount of time, and it seems like he’s promoting the haqq is on the haqq and that people do use the book and the sunnah to promote falsehood. People use the way of the salaf, narrations from the salaf, to promote falsehood and no mubtadi’, no person of innovation comes to you and tells you i just need to be honest with you I’m trying to lead you astray. All of them will say the book, the sunnah, the way of the salaf and so on.

Our shaykh saalih al fawzaan says: what can be drawn of benefit from this hadeeth

1. Theres an exposition of another kind of magic and that is rederick? – when it has in it some kind of promotion of falsehood or tricking the people

2. A dispraise of this kind of excessive rederick and that the speech that is good, that is beneficial, that clarifies the truth and nullifies baatil, nullifies falsehood and crushes it, that is praiseworthy in islaam, if it in fact leads to that kind of thing

[I’ll add to that a hadeeth collected by imaam ahmad and aboo daawood, at-tirmidhi and others-at tirmidhi called it hasan, its been called saheeh by shaykh al-albaani.. ”Allaah hates the proficient speaker amongst the people that rolls his tongue around like how a cow rolls his tongue around (meaning excessive delivery in the speech, excessive behaviour when delivering the speech to attract people, to beautify something that is not that beautiful in terms of the actual content of the speech but acts and efforts done to beautify this speech when the speech itself is either falsehood or unbeneficial]


 What is backbiting called in Arabic?

It’s called gheebah, some people say ghaybah

 Can gheebah be from sihr?

We need a nass to define it as sihr. Inna minal bayaani...(5th hadeeth of chapter quoted)... it might enter into the generality of that if it does the effect of sihr. Allaahu a’lam. Some gheebah is nameemah. Nameemah is in its essence...na’am there can be .. some nameemah is backbiting and some nameemah is not backbiting. You can say something to two people, to one of them to turn them against the other person. The actual wording you said would not upset the other person, then it wouldn’t be gheebah but it would be nameemah and you could say a kind of nameemah to split two people up where the one who is being talked about would dislike to be mentioned like that, then that would be gheebah and nameemah – two kinds of major sins combined.

 These days we find some of the youth have taken to speaking very critically about some of the scholars, they may be our friends known for goodness. How do we handle this with good advice? And when do we draw the line on such friendships?

Anyone who speaks critically of the scholars, if their criticism is academic criticism then we say ahlan wa sahlan, your criticising the scholars, the scholars are not possessors of revelation, if you criticise the scholars with manners and with the guidelines of academic criticism then there is no problem in that. However if you go outside of the Islamic manners and you go outside of the guidelines of academic criticism then you should be advised to return back to your religion. How do we handle this with good advice and when do we draw the line? If you find someone hides behind the idea of academic criticism because he wants to speak against the scholars as is the case with alot of young students, they find points here and there where the ulemaa are mistaken and they tend to gather those together like someone collects 102 mistakes found sifaat salaatun nabi by shaykh al-albaani, he makes the whole book about this and the end result of such a compilation is that anybody who would read 102 mistakes in one book would say then the value of that book must go down, not that it’s possible that the critic is mistaken but rather a book with 102 mistakes it leads to the reputation of one of the best authors of these times, the best hadeeth scholar..some of his works becoming devalued then we say ittaqillaah and we would refuse to accept this kind of criticism and we would refuse to accept this kind of harm to our scholars?

 What should one do with du’aa written on paper with Allaah’s name on it? Do we burn it?

Assuming you want to get rid of it. Keep it and memorise it, its knowledge that is beneficial. If you need to get rid of it then you can burn it, you can do away with it by shredding it or doing anything that removes the wording, wither by cutting the paper or removing the ink from the paper or any of the ways known to remove the words. And some people say burying it, but burying it does not complete the task. And Allaahu ta’aala knows best.

 Could this speech also be referring to that which the magicians use in their magic, in their performing magic and those who ask, is this asking from magic?

Could this speech... meaning the bayaan that is sihr.. be referring to what magicians use in performing magic? What would their need be to identify their speech as magic when their action is magic from beginning to end? There would be no need to identify their speech as a kind of sihr but sure why not? When he calls on shayateen and utters latin phrases that are demonic in their nature and polytheistic then of course that is sihr, thats magic and thats kufr whether its speech or not, whether its written or whether its even thought its all a kind of kufr. (see question 7 for answer to second part of the question)

 Can you clarify how to interpret someone speaking ill about a particular person because they are not on the same manhaj as you.

Well if you are a salafi on the manhaj of the salaf and you are speaking against someone because they are not on the same manhaj because they are on the manhaj of ahlul bid’ah then this can be a kind of speaking ill, a kind of backbiting that fulfils the shar’i obligation of warning against evil. If you are on bid’ah and you are speaking against the people upon the manhaj of the salaf meaning you’re on a manhaj and they are on a manhaj and you speak ill of them because of their manhaj then you are from the awliyaa of shaytaan and you are keeping people from the path of Allaahu ta’aala so it depends what the situation is exactly.

 The second part of question 5:

People who ask (for magic to be done) are like people who ask for iblees to be worshipped, they are like people who ask for shirk to be committed, as magic is a kind of kufr, takes you outside of islaam so to request it to be done willingly or even as the author of our book kitaab at Tawheed said, being pleased with it in any way is kufr that takes you outside of islaam. Being pleased with it in any way. So when you ask people to do it its a clear sign that you are pleased with it. Would you ask someone to do something that you are not pleased with? When you are asking someone to perform magic you are asking someone to commit an act that takes them outside of islaam and its very dangerous. Some of the scholars have allowed that, even some of the scholars of ahlus sunnah, sheikh abdul muhsin ubaykaan recently or within the last few years made this error and wal-hamdulillaah none of our scholars are free from error and they all as a body protect this religion and i speak specifically of sheikh abdul muhsin ubaykaan, he is one of the people who protects our religion and refutes ahlul bid’ah, may Allaah ta’aala bless him and he himself if he errs then the body of scholars stand up to clarify the haqq and that was done. His brothers from amongst the ulemaa on his level and those stronger than him in knowledge as well all clarified the falsehood of the fatwa about the permissibility of curing magic with magic meaning you can go to a magician to ask him for some help to ask him to do a spell or undo a spell to get you out of the effects of magic that have been put on you unjustly, that is dangerous and it is shirk with Allaahu ta’aala or its kufr that takes you outside of islaam so it is a dangerous fatwa, a mistaken fatwa and our ulemaa came out in great numbers to oppose that fatwa and to clarify the falsehood of it and may Allaahu ta’aala bless the sheikh abdul muhsin and grant him success.) [ Here you can say we’re being critical of the scholars again, criticism of scholars in a case like this would you accept it or not accept it? Do we have to say here.. who is moosaa compared to sheikh abdul muhsin ubaykaan? Nobody. So am i allowed to criticize the ulemaa. Im actually mentioning to you what the other scholars have said and what the correct position is. So if you mean by this criticism of the scholars then this is what is waajib on everyone who knows enough about islaam, to know what’s correct and what’s not correct from the statements of the scholars. Imagine if i took everything from sheikh abdul muhsin ubaykaan gathered it into a book and said this is the reason why no-one should ever take from shaykh abdul muhsin again. Then it would go onto something else, disrespect for the scholars and hunting for mistakes and so on, however to clarify a mistake that is important for the people to hear is the job of anyone who has knowledge of the mistake and Allaahu ta’aala knows best.

 Is it permissible for the awwaam to criticise the scholars?

Generally, if you mean aami, person of taqleed, then he is not capable of it so in the question is a kind of contradiction. It depends on what you mean by aami. The beginning student of knowledge can criticize the ulemaa so long as he understands the principles of criticism and the correct statement and the issue and this kind of question comes up alot. We’ll say would you accept from someone who says that for example a scholar whose known all around the world like Yusuf al-Qaradawi, he says that if Allaah had come down to be voted for he wouldn’t get as many votes as the jew in an election. Is a beginning student of knowledge required to be silent now and not say anything because his level of knowledge cannot compare to al qaradawi? Or is he required to identify that as a clear mistake, a clear violation of our respect for Allaah and our obligation to remain silent when speaking about affairs like that, the beginning student of knowledge can recognise the falsehood of that statement and he must reject it and he must do his best to inform the people who would listen to him to stay away from that statement and to be warned of the falsehood of it. And we cannot say beginning students of knowledge cannot criticise the scholars. There is a clear example of how that would lead us to remaining silent on bid’ah. Allaah knows best.

 Is it dangerous to repeat the famous magic terms or phrases?

Oh, in those stories like Aladdin and things, thinking they are just nursery rhymes or stories or magical statements.. that one about opening the door..of which one doesn’t know the meaning or the language, Aladdin etc. Some of the muslims don’t see this as important. SubhaanAllaah. Unless it is completely apparent to be magic to them. This goes back to the issue dealt with last time – magic and people taking it lightly and you can refer to that answer but na’am statements where you say (i don’t want to say them as that is what the correct answer to this question necessitates, that we don’t say them... we refrain from saying things that we don’t understand). Every statement that we say we are held accountable for: the Hadeeth of mu’aath “Are we going to be held accountable for the words that we utter? May your mother lose you yaa mu’aath. Anything else than the harvest of tongues are going to cause people to be tossed into the hellfire by their nostrils.. So people take it lightly that i just said a phrase used by magicians to open a door or i just said a phrase used by magicians, those famous ones, those easy ones that you all know and im not going to say them right now.. One begins with abra.. You don’t know what it means, you don’t know the language of it, you don’t even know anything about it, and it could be the name of a shaytaan and it could be that your calling on a jinn, it could be a statement asking for help from a jinn in his language and because you don’t know the language you think it’s easy. Muslims are careful about their speech: “Whoever believes in Allaah and the Last day let him speak with things that are good or remain silent.” So how can he speak in a language he doesn’t understand to rattle things off for fun, when he is required to speak good or remain silent? An nawawi said about this hadeeth that it’s binding on every muslim that he thinks about his speech before he says it. If it’s good then he says it, If it’s bad then he refrains from it, and if he’s not sure if its good or bad then he refrains from it. So this would enter it what you’re not sure is good or bad, it’s just some words i don’t know what they mean so .. tawaquff.. stay away from speaking with what you don’t know about, as those statements, and since they are the statements of magicians we would have bad thoughts about them in the first place. Do you think they are eloquent and nice beautiful statements and innocent and wholesome? Or if they are famous to be statements from magicians are they based on shirk, calling on demons, what do you think they would be? So now we are talking about the vocabulary of magicians what do you think would be the base ruling we should give those statements?

 How do you advise teenagers reading vampire books and the likes?

Tell them to love Allaah and love Allaah’s angels and His messengers and His prophets and the believers and tell him to hate the shayateen. Teach him to hate the shayateen in all of their forms from mankind and from the jinn. And warn him from that and ask them why they would be entertained by shayateen and horrible images.

 What is the punishment for the one who seeks magic to be put upon someone and they didn’t do it themselves?

He is to be considered the one who did it because he is the one who ordered it and that’s a principle in sharee’ah – the one who ordered it is the one who is credited with the action so if you ordered someone to shoot someone then you are accountable for the killing, you are a conspirator. If you order someone to put magic on someone then you are guilty as the magician is guilty as you are the one who has ordered it. We say aboo bakr as-siddeeq gathered the Qur’aan, that he gathered it into one mus-haf right? As you know aboo bakr as siddeeq ordered it, he was the khaleefah and we say uthmaan ibn affaan gathered the people on one mus-haf, he was the khaleefah and he ordered it to be done and we allow this phrase, the action is attributed to the one who orders it and that is even with regard to things like magic. The one who orders the magic to be done is to be treated as the one who has done it and Allaahu ta’aala knows best.

 How does one protect from the evil of magic?

By at-tawheed, at tawakul alallaah, al-isti’aanatu bilaah, obedience to Allaah, closeness to Allaah ta’aala by obedience to him and obedience to His messenger salallaahu alaihi wa sallam and du’aa al khaalis – making du’aa to Allaah alone, asking Him to protect you from the harms of the people, reading the “Quls” at night, reading ayatul kursi before you go to sleep, asking Allaahu ta’aala for protection all of the time.

 How correct is the statement good luck or you’re so lucky?

People translate good luck into hath tayyib into Arabic and they go it’s ok because it’s a similar Arabic phrase. If you know your English and good luck and what it means to say you’re so lucky when you have something, then you know its rooted in the idea of luck, of good luck and bad luck which is associating what you have with an unknown source of luck or karma or things that happen intentionally turning away from attributing the blessings to Allaah so the one who doesn’t believe in Allaah he says i have good luck today, i got money, i got this i got that and the one who has a bad day (permissible to use this phrase?), and he doesn’t believe in Allaah, he says I’m unlucky today, i haven’t had the same luck that ive had recently . However the believer, every ni’mah you have then it’s from Allaahu ta’aala, he speaks about it, he says that this is from Allaah, this khayr that i got today is from Allaah and he says al fadlu lilallaahi wa minhu wa ilayhi – that the virtue and the bounty and the generosity, all of this is from Allaah and its reached me from Allaahu ta’aala, he mentions Allaah and he thanks Allaah and this is how he turns into a thankful servant, how he becomes a thankful servant and if bad things happen to him he says inna lillaahi wa inna ilayhi raaji’oon. Allaahumma ajarni fi museebati wa akhlifi khayran minha (correct wording?) Verily we are the property of Allaah and we shall return to him. O Allaah give me reward in this calamity, in this loss of mine and replace what i have lost with something better than it. And the prophet salallaahu alaihi wa sallam promised anyone who had gone through a loss and he makes this du’aa, that Allaah will indeed replace what he has lost with what is better than what he has lost. So this is the guidance of the messenger salallaahu alaihi wa sallam.

Some people say i wish you good luck and they say along with that may Allaah give you good luck and they mean the qadr, they want good qadr for you. They should watch out for the phrase luck as i think people who are native English speakers would agree that the word luck, being lucky or unlucky is a kind of heedless speech about the blessings of Allaah and i think it should be avoided and Allaahu ta’aala knows best. And not translated into Arabic and then asked to the mashaykh with a different wording, hathun tayyib... they translate it when they ask this question to the ulema, often people from the west translate this into hath tayyib which is a phrase commonly on the tongues of the people (i wish you a good share) and so they say o the shaykh said it was alright to say hathan tayyiban so it’s ok to say good luck. They have mistranslated it in the first place or they have ineffectively translated it into something which seemed to be good in Arabic already, as if that they wanted to make that thing or to understand it to be permissible so they translated it into something that sounds good in Arabic. However the proper understanding should be applied that that kind of phrase is not spoken from people who are grateful to Allaah and they respect Allaah ta’aala, and they attribute the blessings that they got from Allaah to Allaah ta’aala and the hardships they face returning to Allaah with patience and with du’aa. So we should be far from saying good luck and you’re so lucky and all of that. Also “you’re so lucky” is a violation even if we said lucky was ok to say. You’re so lucky, we should be saying baarakallaahu feek right. If you see someone with something good you should be making du’aa for barakah and not saying you’re lucky or not just simply identifying that they have something good but we should be making du’aa for that good thing to be preserved and to have barakah and Allaahu ta’aala knows best.

: media -> kunena -> attachments
media -> Curriculum Vitae (CV): Keshav Prasad sharma
attachments -> Bismillaahirrahmaanirraheem class #48 March, 2012
attachments -> Monday, July 21, 2008 Tafseer: Soorah al-Kahf: v. 83-100 83. And they ask you about Dhul-Qarnain. Say: "I shall recite to you something of his story." 84
attachments -> Summer Islamic Courses Seerah Class 3 (Wednesday, July 28, 2010)
attachments -> Wednesday, July 09, 2008 Tafseer: Soorah al-Kahf: v
attachments -> Explain how ionization can be used to detect radiation
attachments -> E. H. Carr: "a dialogue between the present and the past". In reconstructing and interpreting the past the historian is always influenced by the attitudes and prejudices of the age and society in which he lives
attachments -> 1 to take sth for granted (line 9) 2 to compete for your attention (13)

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