September 12, 2008
Allaah says (interpretation of the meaning): “It is He Who has sent down to you (Muhammad) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments), Al-Faraa’id (obligatory duties) and Al-Hudood (laws for the punishment of thieves, adulterers)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings save Allaah. And those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding”
[Aal ‘Imraan 3:7]
What is meant is that Read the rest of this entry »
Posted in Asmaa wa Sifaat 
Comments Off
September 12, 2008
Sh Abdur Rahmaan al Barrak
Question 3:
Is it true that asking about attributes like Life, Power, Anger, and Pleasure is an inarticulate issue, in the sense that a person is not capable of making the meanings of these specific Attributes clear? If so, then is the same thing true for the Hand, the Shin, and especially Laughing since a person can make the meanings of these Attributes clear?
Answer:
Asking about these attributes is in two ways. The first way of asking is to ask about their real nature and their howness. This type of question is the one about which Imam Malik said: “Asking about it is a bid’a”, because these are questions that no one has any way to answer.
The second way of asking is to ask about their meaning. Because of their clear meanings, no one asks about these attributes except someone who is false and obstinate. For example, if someone was to ask about water, the sun, or humans. We don’t say that it’s impossible to clearly describe these words. In fact, all of these words can be explained by their synonyms, by mentioning their antonyms, by mentioning their effects and what occurs because of them. The purpose is to understand the aim [of those words] and to get close to it.
There is no doubt that among named items are intangible concepts which the mind perceives, and there are tangible ones which the sensory organs are aware of. It’s well known that the tangible objects are clearer than the intangible concepts, even though there are some concepts which are easier to understand than tangible objects.
==============================
Question 6:
Is it correct to refer to language books which would contain the complete meaning of an attribute? For example, Mu’jam Maqaayees al Lugha by Ibn Faaris rahimahullah? It is mentioned in his text that the root meaning of laughing is “proof of exhaling and bulging”. So do we say that this is the meaning which is affirmed and understood? If so, why did the Bedouin say “We will not lack good from a lord that laughs”.
Answer:
What Ibn Faaris has mentioned as the complete meaning of laughing, is incorrect. It is not right to say that Allah’s laughing means inhaling, and in fact “inhaling” does not explain “laughing”. This is Ibn Faaris’ attempt, and it is obvious that he said that because of the way a person laughs. So this explanation is closest to what the created beings do. As for the Laughing of the Lord, Allah is the Most Knowledgeable of its true nature. There is evidence that it includes Mercy and Pleasure, as in the hadith: “Allah laughs at two men, one of whom kills the other…”, and the hadith “so He shades and Laughs, and knows that your happiness is near”. For this reason, the Bedouin said: “We will not lack good from a lord that laughs”.
==============================
Question 12:
What is the correct answer to someone who says about the Laughing of our Lord:
We don’t know “laughing” except for what we see people doing, and this is what “laughing” means. So either you are making a similarity between Allah and humans, or you are simply making “laughing” an attribute [ie, without any meaning]
And they say that we don’t know anything about Allah’s laughter except that it means the intention of mercy and doing good, just like the Bedouin said: “We will not lack good from a lord that laughs”
Answer:
The point that has been brought up in this question is the same suspicion that everyone has who denies the reality of attributes of action, like Loving, Pleasure, Anger, Happiness, and Laughter In fact, it is the same suspicion that everyone has who denies Allah’s Attributes or some of [His attributes]. And that is that they don’t know anything about these attributes except what they have seen or what they know from themselves. So according to them, affirming these attributes is making similitude of Allah to the creation. So they escaped from that by denying the reality of the attributes to Allah. They considered that anything which is affirmed to Allah that could be affirmed to the creation must be denied.
Then they went into two understandings with regards to the texts that prove the affirmation of these attributes to Allah:
Either by tafweedh and tajheel [ignorance], that there is no way to understand their meanings, or by making ta’weel and turning away from the obvious and clear meaning.
The Jahmiyya and Mu’tazila expelled [the meanings] from all the attributes. The Ashaira and those close to them differentiated between attributes which have no differentiation. So it became necessary for them to contradict affirmation, denial, and ta’weel, just like contradiction became necessary for the Jahmiyya and Mu’tazila. Shaikhul Islam Ibn Taymiyya said: “Every one of the deniers of the attributes mentioned by the Messenger SAWS, denied the attribute fleeing from danger, and ended up affirming something similar to what he was fleeing from”.
So it should be said to the one who asked this question: You have to say this same statement with regards to all of Allah’s attributes of Action, and also His attributes of Self. It’s not sufficient to make this statement only for His Laughter and Happiness.
Ahlus Sunnah, walhamdulillah, believe in all that Allah and His Messenger have informed about Him, and they believe Him to be far above anything similar to His creation. They do not speak about the howness of His attributes, but they make tafweedh of the howness by saying: None knows His howness except Him.
No one knows the howness of His attributes except Him, just like Imam Malik and others said: Istiwaa is known, but the howness is unknown.
This statement of Imam Malik is the methodology to be used for all of the attributes. So it would be said: Descending is known, but the howness is unknown. Anger is known, but the howness is unknown. Happiness is known, but the howness is unknown. Laughter is known, but the howness is unknown. Happiness is the opposite of sadness, and laughter is the opposite of crying, as Allah said: “And that He it is who maketh laugh, and maketh weep” [53:43] So Allah described happiness opposed to sadness, and laughter opposed to crying. His Happiness is connected to His Love and ta’ajub [amazement], as in the hadith “Allah is more happy by one of his slaves’ repentance than…” and the hadith “Allah Laughs at two men, one who kills the other…”
(original article)
Posted in Asmaa wa Sifaat Comments Off
September 12, 2008
Allah
It is He (Allah) Who is the only Ilah (God to be worshipped) in the heaven and the only Ilah (God to be worshipped) on the earth [Zukhruf 43:84]
Allah hath not chosen any son, nor is there any god [ilaah] along with Him; else would each god [ilaah] have assuredly championed that which he created
[Al-Mu’minoon 23:91]
Lexical interpretations:
The name Allah is originated from “ilaah”. In the aayah above, He said “there is no? ilaah along with Him”. There is no ilaah along with Him meaning there is no one that should be worshipped with Him. Also, there is no other Creator, Sustainer, Lawgiver, and so on. Whatever does not have these Names and Attributes cannot be an ilaah even if it is worshipped; it is only another creation.
Its root is “aliha ya’lahu”, which means to be bewildered. When the slave of Allah realizes His Greatness, Majesty, and other attributes, he will be the most unlikely to turn his heart towards anyone else. [Ibnul Atheer]
The root of ilaah is “wilaah”, in which the?waw was changed to a hamza as in some other Arabic words. The meaning of wilaah is that all of the creation turn to Him for their needs, to keep away harm, and retreat to Him when frightened.
- All of the following words: ilaaha, ulooha, and uloohiyya mean ‘ibaada, i.e, to worship. Regarding the following aayah:
Wilt thou suffer Moses and his people to make mischief in the land, and flout thee and thy gods (aalihatak)? [A’raaf 7:127]
Abdullah Ibn Abbaas RA used to recite the aayah as, “and flout thee and thy worship (ilaahatak),” because Pharoah was actually worshipped. For this reason, the action is referred to in this recitation as “ilaaha” (Of course, the first recitation listed is the most common and famous recitation) [Ibn Seedah].
An Additional proof is the statement of Pharoah: I know not that ye have a god (ilaah) other than me [Qasas 28:38]
The original form of the Name Allah is “al-ilaah”. This was stated by the grammarian and linguist Seebawayh and most of his students. [Ibnul Qayyim]. The hamza was dropped due to the common usage in the language, thereby the name became Allah. [Ibn Barree]
Please note: Repeating the name Allah by itself is not something found in the sharia. Rather, the remembrances [adhkaar] that are found in the sharia mention the name along with other words of praise and glory.
Some examples:
- “Whoever says subhaanAllahi wa bihamdihi 100 times in a day, his sins will be forgiven even if they were like the froth of the ocean” [Agreed upon]
- “There are two phrases which are light upon the tongue, heavy in the scale, and beloved to Ar-Rahmaan: subhaanAllahi wa bihamdihi, subhaanAllahil ‘adheem” [Agreed upon]
- “Four phrases are most beloved to Allah, and it doesn’t matter which one you start with: subhaanAllah, alhamdulillah, laa ilaaha illAllah, and Allahu akbar” [Muslim]
The most beloved names to Allah are the names Abdullah and AbdurRahmaan, as found in the saheeh hadith. Ibnul Qayyim explained in Zaad al Ma’aad (2/340):
As far as a name is related to the one that is named by it and affected by it, the names that Allah loves most are the names related to the Attributes that He loves most, like Abdullah and AbdurRahmaan. He loves that one would join worship to the names Allah and Al-Rahmaan more than than joining it to other names like Al-Qaahir and Al-Qaadir… This is because the relationship between the worshipper and Allah is one of absolute worship and absolute mercy from Him. It is by His Mercy that the worshipper exists, and everything related to his existence is due to Allah’s Mercy. He created and made the worshipper to exist in order that He is worshipped alone, loved, feared, hoped in, revered, and glorified. Then [the person] becomes a worshipper of Allah, worshipping Him because the name Allah means that He should be worshipped, and because of the impossibility that this meaning could be given to anyone else.?Allah’s mercy overcame His anger[as mentioned in the hadith], so He loves the name AbdurRahmaan more than the name AbdulQaahir.
The name Allah is the most comprehensive name because it contains the meanings present in all other names. Every other name signifies some specific attribute but not necessarily other attributes. However, the name Allah indicates that due to the fact that He has all these names and attributes, He alone is deserving to be worshipped. All other names explain and detail the attributes of Allah.
Whenever other names are mentioned, they are are listed as “among the names of Allah”. For example, “Al-Rahmaan, Al-Raheem, and Al-Ghaffaar are among the names of Allah”. No one says “Allah is one of the names of Al-Rahmaan.”
Allah Himself said: “Allah’s are the most beautiful names. Invoke Him by them.” [7:180]
All of the Messengers invited the people to the fact that only Allah deserves to be worshipped: “And We sent not before you any messenger except that We revealed to him that, ‘There is no deity except Me, so worship Me.’” (21:25)
Some ayaat that mention that only Allah deserves to be worshipped; that He is the only ilaah:
And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.(2:163)
Allah - there is no deity [worthy of worship] except Him, the Ever-Living, the Sustainer of [all] existence. (2:255)
Allah - there is no deity except Him, the Ever-Living, the Sustainer of existence. (3:2)
There is no deity except Him, the Exalted in Might, the Wise.(3:6)
Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise. (3:18)
That is Allah , your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is Disposer of all things. (6:102)
Follow, [O Muhammad], what has been revealed to you from your Lord - there is no deity except Him - and turn away from those who associate others with Allah . (6:106)
And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.(9:31)
Allah - there is no deity except Him. To Him belong the best names.(20:8)
Indeed, I am Allah . There is no deity except Me, so worship Me and establish prayer for My remembrance. (20:14)
Your god is only Allah , except for whom there is no deity. (20:98)
And do not invoke with Allah another deity. There is no deity except Him. (28:88)
O mankind, remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him, so how are you deluded?(35:3)
That is Allah, your Lord, the Creator of all things, La ilaha illa Huwa (none has the right to be worshipped but He), where then you are turning away (from Allah, by worshipping others instead of Him)! (40:62)
He is the Ever-Living; there is no deity except Him, so call upon Him, [being] sincere to Him in religion. [All] praise is [due] to Allah , Lord of the worlds.(40:65)
So know, [O Muhammad], that there is no deity except Allah (47:19)
And Allah knows the best.
Posted in 99 Names of Allah Comments Off
September 11, 2008
This is the translation done by IIASA, and is presented here for full download as the book is now out of print.
Part 1
Part 2
Part 3
Part 4
Posted in General Aqeedah Comments Off
July 14, 2008
By Navaid Aziz
The general meaning is: Anything besides Allah that is worshiped. Scholars differed over whether the one being worshiped had to be pleased with others worshiping him or not, and the correct opinion seems that they do. Based upon the Christians worshiping ‘Esa (AS), and he (AS) is above and beyond being called a taghoot. Scholars have also used the term to define those principles that can cause one to worship other than Allah, or to worship Allah in a manner not befitting of His majesty, as Ibn Al-Qayyim alluded to when he referred to Majaaz, Khabr Ahad, Ta’weel, and giving precedence to the intellect over revelation as tawaagheet.
Ibn Jareer At-Tabari mentions in the tafseer of Ayah 2:256, that there are three opinions as to Taghoot, and they are: Shaytaan, a magician, a fortune teller. And Ibn Jareer’s preferred opinion was that is:”Everything that transgresses the boundaries of Allah and is thus worshiped.”
Mohammad bin ‘Abdul Wahab mentions that the pillars/heads of the tawagheet are 5:
1- Shaytaan.
2- The unjust ruler who changes the laws of Allah
3- The one who rules by other than that which Allah revealed
4- The one who claims to have knowledge the unseen
5- Anyone who is worshiped besides Allah, and is pleased.
Posted in Ruboobiyyah and Uloohiyyah Comments Off
July 7, 2008
The following information was excerpted from the appendices to the English translation of TAFSEER IBN KATHEER.The Qur’aan uses the word Kufr to denote people who cover up or hide realities. The Qur’aan uses this word to identify those who denied Allaah’s favors by not accepting His Dominion and Authority. Kufr thus is an antonym for Iman or disbelief in Allaah and a Kaafir is a non-believer. This type of Kufr is called AL-KUFR UL AKBAR or major kufr. There are many types of Al-Kufr ul Akbar:
1. Kufrul-’Inaad: Disbelief out of stubborness. This applies to someone who knows the truth and admits to knowing the truth and admits to knowing it with his tongue, but refuses to accept it and refrains from making a declaration. Allaah subhanahu wa ta’ala says: Throw into Hell every stubborn disbeliever [Soorah Qaaf (50), Ayah 24]
2. Kufrul-Inkaar: Disbelief out of denial. This applies to someone who denies with both heart and tongue. Allaah subhanahu wa ta’ala says: They recognize the favors of Allaah, yet they deny them. Most of them are disbelievers. [Soorah Nahl (16), Ayah 83]
3. Kufrul-Kibr: Disbelief out of arrogance and pride. The disbelief by the devils (Iblees) is an example of this type of Kufr.
4. Kufrul-Juhood: Disbelief out of rejection.This applies to someone who aknowledges the truth in his heart, but rejects it with his tongue. This types of kufr is applicable to those who calls themselves Muslims but who reject any necessary and accepted norms of Islam such as Salaat and Zakat. Allaah subhanahu wa ta’ala says: They denied them (OUR SIGNS) even though their hearts believed in them , out of spite and arrogance. [Soorah Naml (27), Ayah 14]
5. Kufrul-Nifaaq: Disbelief out of hypocrisy.This applies to someone who pretends to be a believer but conceals his disbelief. Such a person is called a MUNAFIQ or hypocrite. Allaah subhanahu wa ta’ala says: Verily the hypocrites will be in the lowest depths of Hell. You will find no one to help them. [Soorah An Nisaa (4), Ayah 145]
6. Kufrul-Istihaal: Disbelief out of trying to make HARAM into HALAL. This applies to someone who accepts as lawful (Halal) that which Allaah has made unlawful (Haram) like alcohol or adultery.Only Allaah subhanahu wa ta’ala has the prerogative to make things Halal and Haram and those who seek to interfere with His right are like rivals to Him and therefore fall outside the boundries of faith.
7. Kufrul-Kurh: Disbelief out of detesting any of Allaah’s subhanahu wa ta’ala commands. Allaah subhanahu wa ta’ala says: Perdition (destruction) has been consigned to those who disbelieve and He will render their actions void. This is because they are averse to that which Allaah has revealed so He has made their actions fruitless. [Soorah Muhammed (47), Ayah 8-9]
8. Kufrul-Istihzaha: Disbelief due to mockery and derision. Allaah subhanahu wa ta’ala says: Say: Was it at Allaah, His signs and His apostles that you were mocking? Make no excuses. You have disbelieved after you have believed. [Soorah Taubah (9), ayah 65-66]
9. Kufrul-I’raadh: Disbelief due to avoidance. This applies to those who turn away and avoid the truth. Allaah subhanahu wa ta’ala says: And who is more unjust than he who is reminded of his Lord’s signs but then turns away from them. Then he forgets what he has sent forward (for the Day of Judgement) [Soorah Kahf (18), Ayah 57]
10. Kufrul-Istibdaal: Disbelief because of trying to substitute Allaah’s Laws. This could take the form of:
(a) Rejection of Allaah’s law (Sharee’ah) without denying it
(b) Denial of Allaah’s law and therefore rejecting it, or
(c) Substituting Allaah’s laws with man-made laws. Allaah subhanahu wa ta’ala says: Or have they partners with Allaah who have instituted for them a religion which Allaah has not allowed. [Soorah Shuraa(42), Ayah 8] Allaah subhanahu wa ta’ala says: Say not concerning that which your tongues put forth falsely (that) is lawful and this is forbidden so as to invent a lie against Allaah. Verily, those who invent a lie against Allaah will never prosper. [Soorah Nahl (16), Ayah 116]
(From SunnahOnline)
Posted in Ruboobiyyah and Uloohiyyah Comments Off
July 7, 2008
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.
Posted in Ruboobiyyah and Uloohiyyah Comments Off
July 7, 2008
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)
Posted in Ruboobiyyah and Uloohiyyah Comments Off
July 7, 2008
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. Read the rest of this entry »
Posted in Ruboobiyyah and Uloohiyyah Comments Off
July 5, 2008
1) They are all listed in a single hadith. This hadith is reported by Tirmidhi and is weak for the following reasons:
- The list is mudraj from one of the narrators according to the expert traditionalists as stated by Ibn Kathir, ibn Hajar, and al-San’ani.
- All the most reliable narrators make no mention of it
- It is missing many Names which are mentioned in the Quran or authentic ahadith
- Some of the Names mentioned in this particular hadith are not mentioned elsewhere and/or are highly disputed.
It has been judged weak by many ?ad?th scholars such as al-Tirmidhi himself, al-Nawawi, ibn Hajar, ibn Taymiyyah, ibn al-Qayyim, ibn Kathir, al-San’ani and others.
2) Reciting these names in certain combinations will produce certain results.
- This practice has no basis in any hadith, not even a weak one.
- This goes against the way of the Quran and the way of the Prophet (sal-Allahu ‘alayhi was-Sallam) which is to make dua with these Names.
Posted in 99 Names of Allah Comments Off
content rss
