Exalting the Status of Saints

“He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the datestone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the AllKnower (of each and everything).” (Faatir 35:13-14)

“Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created? And they have no power to give them help, nor can they even help themselves.” (Al-A’raaf, 7:191-192)

Allah owns everything, including even this insignificant qitmeer. They cannot hear the dua.

In that ayah, “they will do kufr with your shirk.” This means they will reject the shirk you did with them.

Objects worshipped other than Allah are either
Those who didn’t ask to be worshipped
Those that did.

“Say: Call upon those whom you assert besides Allaah. They do not possess the weight of an atom (of anything) in the heavens, or the earth. They possess no partnership therein, nor is any one of them a helper to Allaah. No intercession can avail in His Presence, except for those for whom He has granted permission.” (Saba’, 34:22-23)

Allah (swt) says about those who are called upon other than him,
These beings control nothing
There is no partial control either
Allah does not need any help from them.
Intercession is of no use unless Allah wills it.

Allah is unique in all of them.

“Those whom they call upon [like ‘Iesa (Jesus) son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [’Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!” (17:57)

Those worshipped besides Allah are scared of Allah’s punishment and hopeful of His mercy – so how can they be worshipped.?

One of the ways the Quran refutes shirk is by mentioning the status of pious people status and showing they are not worthy of worship.

“They ask you about the Hour (Day of Resurrection): “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). None can reveal its time but He. Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.” They ask you as if you have a good knowledge of it. Say: “The knowledge thereof is with Allah (Alone) but most of mankind know not.” Say (O Muhammad SAW): “I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.”” (7:187-188)

“And they say, `The Most Merciful has taken to Himself offspring.’ Glory be to Him. Nay! They are honored servants. They do not precede Him in speech and (only) according to His commandment do they act. He knows what is before them and what is behind them, and they do not intercede except for him whom He approves and for fear of Him they tremble. If any of them should say, ‘I am a god besides Him’, such a one We should reward with Hell: thus do We reward those who do wrong.” (Al-Anbiyaa’, 21:26-29)

“They indeed have disbelieved who say that God is the Messiah, the son of Mary. Who then has any power against Allaah, if He desired to destroy the Messiah, son of Mary, and his mother and all those that are in the earth?” (Al-Maa’idah, 5:17)

Battle of Uhud

Anas said that, the Prophet’s front tooth was broken during the battle of Uhud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet said, “How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored”. Allah revealed, “Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the wrongdoers.) (Related by Muslim and Ahmad)

Death of Abu Talib

“When Abu Taalib was dying, the Messenger of Allah came to him and found Abu Jahl bin Hisham and `Abdullah bin Abi Umayyah bin Al-Mughirah with him. The Messenger of Allah said: “O my uncle, say Laa ilaha illallaah, a word which I may use as evidence in your favor before Allaah (in the Hereafter).) Abu Jahl bin Hisham and `Abdullaah bin Abee Umayyah said: `O Abu Talib, will you leave the religion of `Abdul-Muttalib’ The Messenger of Allaah kept urging him to say Laa ilaha illallaah, and they kept saying, `Will you leave the religion of `Abdul-Muttalib’ — until, at the very end, he said that he was on the religion of `Abdul-Muttalib, and he refused to say Laa ilaha illallaah. The Messenger of Allah said: “By Allaah, I shall certainly seek forgiveness for you unless I am told not to.” Then Allah revealed: “It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the idolaters, even though they be of kin.” (9:113). And there was revealed concerning Abu Ta.lib the aayah, “Verily, you guide not whom you like, but Allah guides whom He wills. ” (Recorded by Al-Bukhari and Muslim)

“Verily! You (O Muhammad SAW) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.” (Qasas 28:56)

The main concept here is if he could not even save Abu Talib who protected him, then what about us? It is all in the Hands of Allah (swt).

Warnings to his (saw) Tribe

Abu Hurairah (ra said: “When the following verses were revealed: “And warn your tribe (O Muhammad) of near kindred.” (26:214) The Messenger of Allâh called all the people of Quraish; so they gathered and he gave them a general warning. Then he made a particular reference to certain tribes, and said: “O Quraish, rescue yourselves from the Fire; O people of Bani Ka‘b, rescue yourselves from Fire; O Faatimah, daughter of Muhammad, rescue yourself from the Fire, for I have no power to protect you from Allâh in anything except that I would sustain relationship with you.” (Related by Muslim)



Prohibition from Over Exaggeration

“Do not excessively praise me as the Christians excessively praised ‘Eesa the son of Maryam, for I am His servant. So say, “The servant of Allaah and His Messenger.” (Bukhari)

No muslim says its permissible to call out to Jesus, yet you find them calling out to people lesser than that – e.g. saying, “Yaa Ali Madat.”

“The Messenger of Allaah (SAW) entered upon me on the morning of my wedding and there were two young girls with me singing in mourning over my fathers who had died in Badr. Among what they said was, ‘And we have amongst us a prophet that knows who will happen tomorrow.’ So he (SAW) said, ‘As for this (line), don’t say it. No one knows what will happen tomorrow except Allaah.” (Al-Bukhari)

He (saw) even disliked for anyone to stand up for him.

“No person was dearer to them than the Prophet (peace and blessings of Allaah be upon him), but when they saw him they did not stand up for him because they knew that he disliked that.” (Related by Ahmad and At-Tirmidhee)He (saw) also said, “Whoever likes the people to stand up for him, let him take his place in Hell.” (Ahmad, Abu Daawood, and At-Tirmidhi)

I set out in a delegation of Banu Aamir to the Messenger of Allaah (saw) and we said, ‘You are our master.” He (saw) said, ‘Allaah is the Master.’ So we said, ‘And (you are) the best of us and the mightiest of us.’ He (saw) said, “Say what you are saying or part of what you say, but beware that the shaytaan pull you into (falling into the impermissible).’ (Reported by Abu Dawood 4806, Ahmad 4/24-25)

The Origins of Shirk

“And they said: “Do not abandon your gods: Do not abandon Wadd, nor Yaghooth, or Ya’ooq, or Nasr,” and they have led many astray. And (oh, Allah!) Grant increase to the wrong-doers save error” (Nooh 71:23-24)

When the pious people amongst them died, Shaytaan came to them and put images of them to remember how they worshipped. After generations passed, the people forgot why they were there. Then Shaytaan came to them and told them that these are your deities that your forefathers turned to. This is the first time shirk occurred.

The origin of shirk is exalting the status of holy people. Majority of shirk occurs around holy people after they die. Most shirk now occurs at graves.

“Do not extoll me as the Christians extolled the son of Maryam (as ); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.” (Al-Bukhari)

Forbidden to worship in a graveyard, or to bury someone in a masjid.

It is authentically reported on the authority of `Aa`ishah that Um Salamah (May Allah be pleased with them both) told the Messenger of Allah (saas ) about a church she had seen in Abyssinia in which there were pictures. The Prophet (saas ) said: “Those people, when a righteous member of their group or a pious slave (of Allah swt ) dies, they build a mosque over his grave and make images therein; by so doing, they combine two evils: (i) The evil of the graves and (ii) the evil of images.” (Bukhari)

The Messenger of Allaah (saw) said: “Oh, Allaah! Do not let my grave become an idol that is worshiped: Allaah’s Wrath is immense against those peoples who turned the graves of their Prophets into mosques.” (Ahmad)

When the Messenger of Allaah (saw) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said: “May Allaah (SWT) curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.” And, (added `Aa`ishah,) “if it had not been for this, his grave might have been raised above ground, but it was feared that it would be taken as a place of worship.” (Al-Bukhari and Muslim)

“Do not transform your houses into graves, and don’t take my grave as an ‘Eid (place of constant visitation), and send your salaahs and salaams upon me wherever you are for your praise will reach me wherever you may be.” (Reported by Ahmad 2/367; Abu Daawood 2042, Ibn Khuzaymah 48 and others)

Ali Ibn Al-Husayn ibn Ali ibn Abi Talib said that he saw a man approaching a small niche before the grave of the Prophet (saw) and he went into the niche and began to supplicate. So he (`Ali) prevented the man from doing so, saying: “Shall I not tell you a Hadeeth (of the Prophet (saw ) which I heard from my father, who in turn, heard it from my grandfather (i.e. `Alee Ibn Abee Taalib (ra)), who reported from Allaah’s Messenger (saw ) that he said: “Do not take my grave as a place of celebration, nor your homes as graves; send prayers and blessings upon me, for your salutations will reach me, wherever you may be.” (Narrated by Al-Maqdasi, in Al-Mukhtarah and Musannaf ‘Abdur-Razzaaq)

It is forbidden to build or even write on graves. (Nasa’ee)

“The Messenger of Allaah (SAS) forbade the expanding of graves by placing bricks around it, al-qu’ood on graves, and to build on a grave.” (Reported by Muslim, An-Nasaa’ee, At-Tirmidhi and others) Al-qu’ood includes stepping onto a grave,sitting/standing on it, or sitting beside beside it for long periods of time. Ash-Shaikh Ibn Baaz says that from this hadeeth the scholars also infer the prohibition of writing on a grave.

An implementation of all these principles would have prevented shirk from ever occurring.

Grave of the Prophet (saw)

It was not part of the masjid. In Bukhari – Aishah let one of tabi’oon see the grave. In time of Umayyads, one of khulafaa wanted to expand masjid and incorporate house of Aishah into masjid (political reason). There were no Companions alive at this time, and even scholars at that time did not agree with it.

Visiting Graves

Visiting the graves is allowed in Islam. It reminds you of the Hereafter, and it is encouraged to supplicate for the people in the graves.

“I had forbidden you to visit the graves, but (now I allow you ) so visit them.” (Narrated by Maalik, Muslim, and Abu Daa’wood)

Du’aa’ When Visiting a Muslim Graveyard: “Peace be upon you all, O inhabitants of the graves, amongst the believers and the Muslims. Surely we will, Allaah willing, be united with you, we ask Allaah for well-being for us and you.” (Narrated by Muslim, 2/671)

Is it Permissible to say ‘Yaa Muhammad’?

Firstly:

It was not permissible to address the Prophet (peace and blessings of Allaah be upon him) by saying “Ya Muhammad” during his lifetime, because Allaah says (interpretation of the meaning):

“Make not the calling of the Messenger (Muhammad sal-Allahu ‘alayhi was-Sallam) among you as your calling one of another” [al-Noor 24:63].

Al-Dahhaak said, narrating from Ibn ‘Abbaas: They used to say Ya Muhammad, Ya Aba’l-Qaasim, but Allaah told them not to do that, out of respect to His Prophet (peace and blessings of Allaah be upon him). So they said Ya Rasool Allaah (O Messenger of Allaah), Ya Nabi Allaah (O Prophet of Allaah). Mujaahid and Sa’eed ibn Jubayr said something similar.

Qataadah said: Allaah enjoined that His Prophet (peace and blessings of Allaah be upon him) should be treated with respect and venerated and honoured as a leader. Muqaatil ibn Hayyaan said: Do not address him by name when you call him and say Ya Muhammad, and do not say Ya Ibn ‘Abd-Allaah. Rather address him with honour and say Ya Nabi Allaah or Ya Rasool Allaah.

Maalik said, narrating from Zayd ibn Aslam: Allaah enjoined them to address him with honour.

So the Prophet (peace and blessings of Allaah be upon him) should not be addressed by name only, rather it should be said: Ya Rasool Allaah, Ya Nabi Allaah.

Secondly:

It is not permissible to call on the Prophet (peace and blessings of Allaah be upon him) in du’aa’ after his death, because du’aa’ is an act of worship that can only be directed to Allaah. Allaah says (interpretation of the meaning):

“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah” [al-Jinn 72:13].

“And who is more astray than one who calls on (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?”[al-Ahqaaf 46:5]

And the Prophet (peace and blessings of Allaah be upon him) said to Ibn ‘Abbaas (may Allaah be pleased with him): “If you ask, then ask of Allaah, and if you seek help then seek help from Allaah.” Narrated by al-Tirmidhi (2516) and classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi.Du’aa’ is asking for benefit and asking for harm to be warded off, and it is not only done by saying Yaa (O…), rather it has become customary among people to use this call in du’aa’, especially when hardship comes and calamity strikes, so they say Ya Allaah, meaning O Allaah, save us, give us help, support us.

This is the action of monotheists (believers in Tawheed) who do not call upon anyone other than Allaah. As for those who worship graves and tombs, they call upon their “saints” and revered ones, saying Ya Badawi, Ya Rifaa’i, Ya Jilaani, and what they mean is, O Badawi, help us, come to our aid, save us.

And some of them say: Ya Rasool-Allaah, Ya Muhammad, in this manner also. This is calling upon him, seeking his help and turning to him.

It is well known that this is one of the worst ways of going against the message that was brought by Muhammad (peace and blessings of Allaah be upon him) and the other Messengers, and that was revealed in the Books, namely the call to Tawheed and worshipping Allaah alone, and forsaking the worship of all others.

It is not acceptable in the religion of Islam, which Allaah has chosen as the religion for His slaves, to call upon anyone except Allaah, not any Prophet who was sent or any angel who is close to Him. Rather we are to call upon Him alone. Hence Allaah says (interpretation of the meaning):

“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember!” [al-Naml 27:62]

Thus it is known that if a person says Ya Muhammad or Ya Rasool Allaah, not intending thereby to call upon him and seek his help, then there is nothing wrong with it, such as if he wants to call him to mind and remember him, such as if he reads a hadeeth and says Sall-Allaah ‘alayka ya Rasool-Allaah (May Allaah send blessings upon you, O Messenger of Allaah) or How great and beautiful are your words, O Messenger of Allaah. But saying Ya Muhammad is contrary to good manners, as explained above.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: Is it shirk if someone says in any place on earth, Ya Muhammad Ya Rasool-Allaah, calling him?

He replied:

Allaah has stated in His Holy Book and on the lips of His Messenger (peace and blessings of Allaah be upon him) that worship is the right of Allaah alone and no one else has any share of it, and that du’aa’ is a kind of worship, so if a person says in any place on earth, Ya Rasool-Allaah, Ya Nabi Allaah or Ya Muhammad, help me, or save me, or support me, or heal me, or support your ummah, or heal the sick Muslims, and guide their misguided ones and so on, then he is making him a partner with Allaah in worship. The same applies to those who do the same thing with regard to other Prophets, angels, awliya’ (saints), jinn, idols or any other created beings, because Allaah says (interpretation of the meaning):


“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56].

“O mankind! Worship your Lord (Allaah), Who created you and those who were before you so that you may become Al-Muttaqoon (the pious)” [al-Baqarah 2:21].

-Quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (2/453).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Some people at times of hardship say Ya Muhammad or Ya ‘Ali or Ya Jilaani. What is the ruling on that?

He replied:

If the intention is to call upon them and seek their help, then the person is a mushrik in the sense of major shirk that puts one beyond the pale of Islam, and he must repent to Allaah and call upon Allaah alone, as Allaah says (interpretation of the meaning):



“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember!” [al-Naml 27:62]

As well as being a mushrik, he is also fooling himself. Allaah says (interpretation of the meaning):

“And who turns away from the religion of Ibraaheem (Abraham) (i.e. Islamic Monotheism) except him who befools himself?” [al-Baqarah 2:130]

“And who is more astray than one who calls on (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?”

[al-Ahqaaf 46:5]

-Quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (2/133).

And Allaah knows best.

Originally from Islam-QA

Magic - What if What the Fortuneteller Said is True?

It is not permissible to go to soothsayers and fortune tellers, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty nights.” Narrated by Muslim (2230).And he (peace and blessings of Allaah be upon him) said: “Whoever has intercourse with a menstruating woman or with a woman in her back passage, or goes to a fortune teller and believes what he says, has disbelieved in that which Allaah revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by Abu Dawood (3904), al-Tirmidhi (3904) and Ibn Majaah (936); classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

The kufr mentioned in the hadeeth is to be understood in the sense of minor or lesser kufr, according to many scholars, unless he believes that the witch or soothsayer has knowledge of the unseen or he believes his claims to have knowledge of the unseen.

The one who has fallen into any of these matters must repent to Allaah, by regretting what he has done and resolving not to do it again.

Secondly:

As for what the fortune teller told him coming true day after day, this doesn’t matter, and it does not affect the shar’i ruling in such cases at all. This may be due to one of two things:

1 – That the fortune teller used general words and phrases that reflect things that happen to all people, such as saying “you will go through some trials, then you will find relief” or “you will be blessed with some wealth” or “you will get married” and so on, and the person thinks that the fortune teller is telling the truth because of that.

2 – The fortune teller told him of something true that would happen in the future, then it happened as he said it would. This is something that the shaytaan snatched for him from the heavens, then passed it on to the fortune teller, who added lies and false things to it. If the incident that he spoke of happens, people believe everything he said. This is what the Prophet (peace and blessings of Allaah be upon him) pointed out when he explained this matter. Al-Bukhaari (6213) and Muslim (2228) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: Some people asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about soothsayers. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to them: “They are nothing.” They said: O Messenger of Allaah, sometimes they tell us something that turns out to be true. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “That is a word from the jinn that the jinni snatches, and he cackles it into the ear of his familiar as a hen cackles, but they mix more than a hundred lies with it.”

al-Bukhaari (4701) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah decrees a matter in heaven, the angels beat their wings in submission to His words, making a sound like a chain striking a rock. When the fear is banished from their hearts, they say, What is it that your Lord has said? They say: The truth, and He is the Most High, the Most Great. Then the one who is listening out hears that, and those who are listening out are standing one above the other” – Sufyaan [one of the narrators] demonstrated with his hand, holding it vertically with the fingers outspread. – “So he hears what is said and passes it on to the one below him, and that one passes it to the one who is below him, and so on until it reaches the lips of the soothsayer or fortune-teller. Maybe the meteor will hit him before he can pass anything on, or maybe he will pass it on before he is hit. He tells a hundred lies alongside it, but it will be said, Did he not tell us that on such and such a day, such and such would happen? So they believe him because of the one thing which was heard from heaven.” i.e., he is believed because of the one true word that was heard from heaven and passed on to the fortune teller.

If we assume that the fortune teller told him something that did actually happen, such as if he told him about where a lost item was to be found, or some such, and this is what happened, if the questioner did not know it, then it is not “unseen” in absolute terms, rather it was “unseen” to the one who did not see it or know it. The fortune teller is able to see such things, either by himself or with the help of his helpers among the devils of mankind and the jinn, as is well known.

To sum up: So long as your friend has repented to Allaah, then he should not pay any attention to what the fortune-teller said or be afraid of what he said. Some of the things he mentioned may happen, or they may not. Usually they do not happen, because the ratio of truth – if the fortune teller receives information from the jinn – is no more than 1%.

(Islam Q&A)

Magic-Repentance After Visiting a Fortuneteller

The ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) clearly state that it is forbidden to go to soothsayers and fortunetellers.But not everyone who goes to a fortuneteller or a soothsayer is a mushrik in the sense of major shirk that puts one beyond the pale of Islam. Rather going to a fortuneteller or soothsayer falls into different categories. It may be major shirk, or it may be a sin, or it may be permissible.

Shaykh Ibn ‘Uthaymeen said:

Those who go to fortunetellers fall into three categories:

1 – The one who goes to a fortuneteller and asks him things without believing in what he says. This is haraam, and the punishment of the one who does that is that his prayers are not accepted for forty days, as it is narrated in Saheeh Muslim (2230), that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and asks him about something, his prayer will not be accepted for forty days.”

2 – When a person goes to a fortuneteller and asks him about something and believes what he says. This is disbelief in Allaah (kufr), because he is believing the fortuneteller’s claim to have knowledge of the unseen, and believing a human’s being claim to have knowledge of the unseen constitutes disbelief in the verse in which Allaah says (interpretation of the meaning):

“Say: None in the heavens and the earth knows the Ghayb (Unseen) except Allaah”

[al-Naml 27:65].

Hence it says in the saheeh hadeeth: “Whoever goes to a fortuneteller and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).”

3 – When he goes to a fortuneteller and asks him questions so that he can explain to the people what he is really doing, which is deceiving people and leading them astray. There is nothing wrong with this. The evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) went to Ibn Sayyaad. The Prophet (peace and blessings of Allaah be upon him) though of something to himself. The Prophet (peace and blessings of Allaah be upon him) asked him what he was thinking of and he said, “Al-dukh” meaning al-dukhaan (smoke). End quote.

Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 2/184

Based on this, whoever goes to a fortuneteller or soothsayer and believes what he says and believes that he has knowledge of the unseen has committed major kufr which puts him beyond the pale of Islam. But if he does not believe what he says then he has not committed kufr.

Whatever the case, the door of repentance is open, as the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will accept the repentance of His slave so long as the death rattle has not reached his throat.” (3537)

I.e., so long as the soul has not reached the throat. Every sin from which a man repents, Allaah will accept his repentance. Allaah says (interpretation of the meaning):

“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft?Forgiving, Most Merciful”

[al-Zumar 39:53]

Whatever sin a person falls into, if he repents from it, his repentance will be accepted – even shirk.

The basic principle is that the kaafir – and also the apostate from Islam – is required to utter the Shahaadatayn in order to enter Islam. If your going to the fortuneteller falls under the third category mentioned above, then you must utter the Shahaadatayn. As you have repented and started to live aright, you must have repeated the Shahaadatayn many times, so now you do not have to do anything. But you must resolve never to go back to such things again.

And strive to acquire knowledge so that you may worship Allaah with understanding.

We ask Allaah to help you to do that which He loves and is pleased with.

(Islam Q&A)

Magic - Going to Astrologers and Believing Them

There are many ahaadeeth which state that this is haraam, such as the hadeeth narrated from Safiyah bint Abi ‘Ubayd from one of the wives of the Prophet (peace and blessings of Allaah be upon him), who narrated that he said: “Whoever goes to a soothsayer and asks him about something and believes him, his prayer will not be accepted for forty days.” (Narrated by Muslim in his Saheeh).

Qusaybah ibn al-Mukhaariq said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Al-‘ayaafah, al-tiyarah and al-turuq [kinds of augury] are all part of al-jabt [witchcraft or idolatry].’” This was narrated by Abu Dawood with a saheeh isnaad. Abu Dawood said: Al-‘ayaafah, al-khatt and al-turuq are all kinds of augury, whereby a bird is released and is watched to see whether it flies to the right or to the left. If it flies to the right it is taken as a good omen and if it flies to the left it is taken as a bad omen. Al-Jawhari said: al-jabt is a word which may be applied to idols, soothsayers, magicians, astrologers etc.

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever seeks knowledge from the stars is seeking one of the branches of witchcraft…” Narrated by Abu Dawood with a saheeh isnaad.

It was narrated that Mu’aawiyah ibn al-Hakam said: “I said, ‘O Messenger of Allaah, I am still close to the time of Jaahiliyyah [i.e., I am new in Islam]. Allaah has brought Islam to us, but there are among us men who go to soothsayers (fortune tellers).’ He said, ‘Do not go to them.’ I said, ‘And there are men among us who practise augury [watch birds for omens].’ He said, ‘That is something which they make up. Do not believe them.’” (Narrated by Muslim).

It was narrated from Abu Mas’ood al-Badri that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the price of a dog, the fee of a prostitute and the payment of a soothsayer. (Narrated by al-Bukhaari and Muslim).

It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: “Some people asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about soothsayers. He said, ‘They are nothing.’ They said, ‘O Messenger of Allaah, sometimes they say something and it comes true.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘That is a word of truth that the jinn snatches and whispers into the ear of his familiar, but they mix a hundred lies with it.’” (Narrated by al-Bukhaari and Muslim).

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever comes to a soothsayer and believes what he says, or has intercourse with a woman in her back passage, has nothing to do with that which has been revealed to Muhammad (peace and blessings of Allaah be upon him).” (Narrated by Abu Dawood).




… The scholars have stated that it is haraam to deal with such matters or to go to find out about them or to believe in them. It is haraam to pay them money, and anyone who is suffering from any of these things must hasten to repent from it.And Allaah knows best.

There are No Such Things as Omens

Sheikh Muhammad b. `Abd Allah al-Qannâs

Abû Hurayrah relates that the Prophet (peace be upon him) said: “There are no such things as omens. A favorable auspice is the best there is.”

They asked: “So what is a favorable auspice?”

The Prophet (peace be upon him) replied: “A good word that one of you hears.” [Sahîh al-Bukhârî (5754) and Sahîh Muslim (2223)]

This hadîth is one of the many which teach us that omens are un-Islamic.

As for the good word that the hadîth affirms, this is where one of us overhears something and draws personal comfort from it. It is a form of optimism. For instance, a person lying in the hospital with a serious illness happens to overhears someone walk by saying “Yâ Salâm” – an expression like “O Lord” using Allah’s name meaning “peace” – and that person takes encouragement from hearing it.

Another person might be looking for a lost item and overhear someone saying: “Praise be to God! What a find I had today.” From this, he takes heart that he might just find what he has lost.

The Prophet (peace be upon him) used to take heart when he heard people speak a good world or say positive things.

At the same time, the Prophet (peace be upon him) categorically prohibited the belief in omens and in portents of dread. He warned that the belief that omens and portents can influence our fate – positively or negatively – is a form of polytheism.

`Abd Allah b. Mas`ûd relates that the Prophet said: “Omens are polytheism.” He repeated this three times. [Sunan Abî Dâwûd (3411)]

We also have where Sahl b. Sa`d al-Sâ’idî relates that the Prophet (peace be upon him) said: “If there were anything that brought an evil foreboding, it would be in three things: one’s horse, one’s wife and one’s home.” [Sahih al-Bukhârî (2859) and Sahîh Muslim (2226)]

In another narration in Sahîh Muslim (2227), related from Jâbir, it reads: “If an ill foreboding were in anything, it would have been one’s residence, one’s servant, and one’s horse.”



Scholars of the past have differed in how they understood this hadîth. They have approached the hadîth in three ways:

1. Mental association: Some take the hadîth on its face value, understanding that sometimes a person, while living somewhere, or while in a certain marriage, or in possession of a certain means of transport, suffers a serious loss or misses opportunities. Of course, this all happens in accordance with Allah’s decree, but it can cause a person to hate the elements of his life that he associates with these negative experiences. What the hadîth is telling us is that it is lawful for a person to change these aspects of his life, as long as he knows full well that his prosperity and providence are with Allah alone, and not in the things in his surroundings when Allah brought about His decree.

There is support for this interpretation in the hadîth related by Anas where he tells us that a man came to the Prophet (peace be upon him) and said: “We used to live in a home where we were many in number and had an abundance of wealth. Then we moved to another home, and now we are few in number and have little wealth.”

The Prophet (peace be upon him) said: “Leave it to its misery.” [Sunan Abî Dâwûd (3423)]

Ibn Qutaybah, in his discussion of this hadîth in Ta’wîl Mukhtalif al-Hadîth (99), writes:

They were only told to move from that house because they would be heavyhearted and restless to remain in a home where they suffered so much misfortune. So the Prophet (peace be upon him) told them to move. Indeed, Allah has placed in human nature the dislike of the places where they experience suffering, even though the place itself has nothing to do with it.

Al-Khattâbî, in A`lâm al-Hadîth (2/1379), explains why the hadîth makes specific mention of a person’s residence, wife, and mode of transport:

Good fortune and misfortune are merely what a person experiences in life of benefit and harm. This is all according to Allah’s will alone. These three things are mentioned only because they are the most ubiquitous and conspicuous factors of a person’s life. Though they so not directly cause the person’s fortune or misfortune, one’s home, one’s spouse, and one’s steed are the most prevalent and essential things in the person’s experience and surroundings. Therefore, these things can become associated most readily in a person’s mind with misfortunes that befall him. It is just like how people feel good about someone from whom they receive benefit, even if that person did not expressly intend to help them. They feel negativity towards a person who brings them harm, even if that person did not intend any harm.

2. Bad qualities in the things themselves: Bad effects can come about in a person’s life because of these three things, if these things are not good, because of how closely and strongly people are attached to them.

The evil foreboding in the home, for instance, might be because of its cramped size, abusive neighbors, or its being too far from the mosque. With respect to a man’s wife, it might be their inability to conceive children together or a lack of mutual trust – or due to her sharp tongue with him. In a servant, it could be bad manners or his having a lackadaisical attitude about his work.

3. These three things are among life’s essential blessings: Some scholars understand the evil foreboding in the hadîth to refer to the misfortune of a person who does not have a good home, a good spouse, or a decent mode of transport. It is related from Sa`d b. Abî Waqqâs that the Porphet (peace be upon him) said: “Three things are among the causes of human happiness: a pious wife, a good home, and a good means of transport. And three things are among the causes of human misery: an bad wife, a bad home, and a bad means of transport.” [Musnad Ahmad (1445)]

Al-Bukhârî pointed out how this understanding of the hadîth is reinforced by the verse of the Qur’ân which reads: ” O you who believe! Surely from among your wives and your children there are enemies for you; therefore beware of them; and if you pardon and forbear and forgive, then surely Allah is Forgiving, Merciful.” [Sûrah al-Taghâbûn: 14]

And Allah knows best.

(IslamToday)

Omens

Omens

Omens today would be what most people call superstitions. This could include a black cat crossing your path, bad luck from breaking a mirror, etc.

What is sinful is to believe in an omen and act upon it. An example of this is to change direction after a black cat crosses your path. To feel a sense of dread when you see one, then this is not shirk.

“Seeking omens is shirk, seeking omens is shirk.” (Ahmad)

Ibn Mas’ood added, “There is none amongst us but feels something in his heart but Allaah can remove it through tawakkul.” (Tirmidhi)

This means that we should not act upon superstitions.

Good omens

Optimism is a part of emaan, therefore anything that helps one to be optimistic is encouraged and is praiseworthy. A mu’min is always optimistic. Hope is a sign of emaan.

“No contagious disease and no omens, and I like al-fa’l (a good omen).” It was said, “And what is a good omen? He said, “A good phrase.” (Muslim)

This is a good sign you think is from Allah, and it must be optimistic. An example of this is making du’a to be blessed with something, and it’s a cloudy day, then you see the sun shining. A more obvious example is a good dream.

The Prophet (saw) would even seek good omens in people’s names. An example of this is in the incident at Hudaibiyah, when Suhail came, the Prophet (saw) said, “Now the matter has become easy.” (Bukhari)

This was a play on words of ‘Suhail’ and his saying Suhail has come to make things sahalah (easy).

By wearing talisman, you give the power of harm and benefit to something other than Allah when only Allah has that power. This is shirk in Ruboobiyyah. It is shirk in Uloohiyyah because you put your trust (tawakkul) into it.

Another example is after supplicating for rain, the Prophet (saw) turned his cloak inside out. This was a fa’il (good omen). They used to do this a symbol for signifying change – i.e. from drought to rain.

Ibn al-Qayyim also mentioned once that he lost his son during hajj and thought he had died or been kidnapped. Then he saw a people who became excited after finding a lost camel, so he took that as a good omen and then found his son.

In general, talismans and omens are shirk.
When a person uses a talisman or omen, they often put their tawakkul in other than Allah
Give powers of Ruboobiyyah to other than Allah

Major shirk occurs if they give the talisman complete power, and it is minor shirk if they think that Allah has given the taweez, for example, powers.

Talismans

Rule: To ascribe any type of supernatural power to other than Allah, or to believe that an object in and of itself can cause harm or good, is pure shirk.

“We say nothing but that (perhaps) some of our gods may have seized you with evil.” He said: “I call Allaah to witness, and do ye bear witness, that I am free from that what you associate (with Allah), besides Him! So scheme (your worst) against me, all of you, and give me no respite. I put my trust in Allaah, My Lord and your Lord! There is not a moving creature, but He has grasp of its fore-lock. Verily, it is my Lord that is on a straight Path.” ( Hood, 11:54-56)

“And should you ask them, ‘Who created the heavens and the earth?’ They would most certainly say: ‘Allaah’. Say: ‘Have you then considered that what you call upon besides Allah, would they, if Allaah desires to afflict me with harm, be the removers of His harm, or (would they), if Allaah desires to show me mercy, be the withholders of His Mercy?’ Say: ‘Allah is sufficient for me; in Him do the reliant put their trust.” (Az-Zumar, 39:38)

Talismans and omens are superstitions in all societies and cultures, they are a manifestation of weakness. People use them to

Protect themselves or their children, or animals
Cure from sickness
Bring good luck
Increase love between the spouses.

Or it can be said they are used to bring good, keep good, prevent evil, and lift evil.

Some examples of modern day talismans include a rabbit’s foot, four-leaf clover, horseshoe, etc.

“Surely, incantations, talismans, and tiwalah are shirk.” (Related by At-Tirmidhee, Abu Daawood and others)

Tiwalah was a special type of talisman worn by women that they thought would make their husbands love them more.

It was narrated from ‘Uqbah ibn ‘Aamir al-Juhani that a group came to the Messenger of Allah (peace and blessings of Allah be upon him) (to swear their allegiance (bay’ah) to him). He accepted the bay’ah of nine of them but not of one of them. They said, “O Messenger of Allah, you accepted the bay’ah of nine but not of this one.” He said, “He is wearing an amulet.” The man put his hand (in his shirt) and took it off, then he (the Prophet (peace and blessings of Allah be upon him)) accepted his bay’ah. He said, ‘Whoever wears an amulet has committed shirk.” (Narrated by Ahmad, 16969)



The Prophet (saw) would accept Islam from people who drank and committed sins. It is not a prerequisite to give up sins to become Muslims, but for this act it is shirk and thus Islam could not be accepted from such a person.

‘Umraan narrated that the Prophet (saw) saw a man wearing a copper bracelet on his arm and he said to him “Woe to you, what is this?” He replied, “To protect me from weakness (rheumatism).” The Prophet (saw) said, Indeed, this only increases your weakness. Throw it away, for if you die wearing it, you will never attain success. (Reported by Ahmad, by Ibn Hibbaan in his Saheeh, and by Ibn Maajah without “Throw it away” to the end.)

The fact that such a person would never be successful shows that it is shirk.

“Whoever hangs something will be left to it.” (At-Tirmidhi)

‘Abdullah bin Mas’ood once saw his wife wearing a knotted thread around her neck. He pulled at it and broke it, saying, “The family of ‘Abdullah is free of associating anything with Allah for which He has sent no authority. Then he said, “I heard the Messenger of Allah (peace be on him) say, ‘Incantations, amulets and tiwalah are shirk.’

I said, “Why do you say this? By Allah, my eye was weeping with a discharge and I kept going to so and so, the Jew, who did a spell for me. When he did the spell, it calmed down.” ‘Abdullaah said: “That was just the work of the Shaytaan who was picking it with his hand, and when (the Jew) uttered the spell, he stopped. All you needed to do was to say as the Messenger of Allah (saw) used to say: ‘Adhhib il-ba’s, Rabb al-naas, ishfi anta al-Shaafi, laa shifaa’a illa shifaa’uka shifaa’an laa yughaadiru saqamaa (Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing which leaves no disease behind.’” (Narrated by Abu Dawood, 3883; Ibn Maajah, 3530)

All types of talismans are a manifestation of shirk. The most common of talismans is the cross.

“Whoever puts a talisman on his animal then Muhammad has nothing to do with him.” (Abu Daawood)

What about Quranic Verses?

This cannot be shirk because it is the Speech of Allah, and it is allowed to seek refuge in it. The Quran is uncreated and an Attribute of Allah.

To wear Quranic verses is also not an innovation because it is narrated some Sahabah wore it. The stronger opinion though, is that it is discouraged.

“We used to recite upon our ill and we asked the Prophet (SAS) if we can do that after Islaam. He said, ‘Recite to me what you recite.’ Then he said, ‘There is no problem with it unless it contains shirk.” (Muslim)

“They (the companions of Abdullaah bin Mas’ud (RA)) used to dislike every type of amulet and talisman whether they contained the verse of Qur’aan or anything else.” (Ibraaheem An-Nakha’ee)

Ibn Mas’ood (ra) said, “They used to hate all types of talismans, Quranic ones and non-Quranic ones.”

The Prophet (saw) never did this even though the Quran was written down during his time.

When a person sees someone wearing Quran, they can’t tell if it is Quran or not.

It is disrespectful to wear Quran because you will do things like going to the bathroom.