5 weeks ago
Showing posts with label aqeedah. Show all posts
Showing posts with label aqeedah. Show all posts
05 August 2011
How was it possible for Musa alaihis-salaam to hit an angel? And the Angel of Death at that? And knock his eye out too?
How was it possible for Musa alaihis-salaam to hit an angel? And the Angel of Death at that? And knock his eye out too?
Shaikh al-Albaani continues, “As for the difficulty described in the question asking how Musa عليه السلام could hit the Angel of Death, then the answer is–and in this is an indication of what I had said earlier about these people not studying theSunnah–the answer is found in a narration present in the Musnad of Imaam Ahmad with an authentic chain of narration that, “The Angel of Death used to come to people in the form of a man.”
So when the Angel of Death came to Musa and said to him, “Answer your Lord,” he didn’t come with a sign which made Musa عليه السلام note the fact that this person who just told him to submit his soul to Allaah was sent by Allaah, for he came in the form of a man.
And if someone were to come to any one of us and say to him, “Give me your soul.” What would ones stance be towards him? It would be just like that of Musa عليه السلام, because he would have transgressed into the [area of] duty of a noble angel which no other angels share in with him.
So how can a man go to another like him and say, ‘Submit your soul.’ So his reaction was but to strike him and knock his eye out, this is something natural. Thus every aspect of doubt disappears when we remember this other narration [which states] that the Angel of Death used to come to people in plain view and in the form of a man.
For this reason you can see that at the end of the hadith when the Angel of Death complained about his situation to Allaah saying, “You sent me to a servant who hates death.” Allaah gave him a sign, saying, “Go back to Musa and say to him, ‘Indeed your Lord orders you to place your hand on …” to the end of the hadith, “… on the back of a bull and you will have life for every hair under your hand …’” when the Angel went back to Musa عليه السلام with this clear proof he said, “And what is after that?” He said, “Death.” He replied, “So then let it be now,” and so he took his soul at that time.
Why did he submit the second time and not the first? The answer is now clear. The first thing is that the request was from one man to another … and Musa did not know that he was an angel sent from Allaah and so he hit him. So when the angel came back with a sign from Allaah the Mighty and Majestic he said, “Then let it be now.”
28 June 2011
Errors in Manhaj Occur Due to Underlying Errors in Aqidah
Manhaj – may Allaah bless you – is built upon the aqidah, so whoever’s aqidah is sound, then his manhaj will be sound without doubt, because the Prophet (sallallaahu alayhi wasallam), when he mentioned the splittign of the Ummah into seventy-three sects, all of them in the Fire except for one, they (the Companions) said, “Which one is it O Messenger of Allaah?”, and he replied:
Whoever is upon the like of I and my Companions are upon.
08 February 2011
Kufr Can Occur Without Believing in Kufr or Desiring It
The aqidah of the Salaf with respect to Eemaan is summarized as:
* Eemaan is belief, speech and action, all of these enter into Eemaan and are from the reality of Eemaan. Thus, holding the belief that "Muhammad is the Messenger of Allaah" or "the Qur'an is the speech of Allaah" is Eemaan, and the feeling of love in the heart for Allaah, or hope or fear is Eemaan, and testifying "None has the right to be worshipped except Allaah alone" is Eemaan and saying "Subhaanallaah", or commanding someone "Fear Allaah and do not backbite" is Eemaan, and removing something harmful from the floor or performing prayer is Eemaan, and not stealing, or backbiting, and withholding one's limbs from falling into these actions is Eemaan. The outward actions of Eemaan are not merely the "fruits" and "consequences" of Eemaan as the Murji'at ul-Fuquhaa say, rather they are Eemaan itself.
* Eemaan increases with obedience and decreases with disobedience and it is not just a single indivisible entity that does not admit to increase, decrease - such that if some of it goes all of it goes (in the view of the Khawaarij and Mu'tazilah) or such that none of it goes no matter what actions one does (the Murji'ah) - as [in the erroneous view of both factions], Eemaan is just a single indivisible entity.
* It is permissible make an exception (al-istithnaa) for one's faith by saying "I am a believer, if Allaah wills", out of a) avoiding self-praise, and b) uncertainty about one's future actions and what one will die upon.
* kufr occurs by belief, speech and action and is not restricted to juhood and istihlaal only. Thus, a person becomes a disbeliever through a belief held (speech of the heart), a feeling, emotion harbored in the heart (pride, arrogance, hatred and so on [which is the heart's action]), a statement made by the tongue, or an action performed by the limbs.
And inshaa'Allaah these affairs will be documented and explained in future articles from the speech of the Salaf past and present. For now, on the subject of kufr (the opposite of eemaan) this is a reproduction of an almost ten-year old article (July 2000), with some additions:
Kufr Can Occur Without Believing in kufr or Desiring It
Amongst the actions and statements are those on account of which a person exits from Islaam and it is not a condition that he desires (yaqsud) to leaves Islaam, or desires to commit kufr or that he believes in the statement of kufr he uttered.
Ibn Hajr said in Fath ul-Baree (12/373):
Amongst the Muslims are those who exit the religion without desiring (qasd) to leave the religion and without choosing a religion other than that of Islaam.
Shaikh ul-Islaam Ibn Taymiyyah as-Saarim al-Maslool (p.178):
And in essence, whoever says or commits that which is disbelief, kufr, disbelieves on account of it, even if he did not desire (lam yaqsud) to become a disbeliever (by the act), since no one desires disbelief except as Allaah wills.
To illustrate this point, a person may prostrate to an idol and this act in and of itself is kufr that expels from the religion. The ruling of takfir may be made upon a person, provided the preventative barriers to takfir are removed (such as ignorance amongst a people who do not know this opposes the deen of the Messengers, faulty ta'weel, compulsion, error, protection of one's life). However, it is not a condition that a person "intended to perform kufr" by this act, before the act is described as being major kufr and before he is judged a with having committed major disbelief and steps taken to establish the hujjah upon him to verify the ruling upon him. This is because the mushriks who worship the dead and make supplication to them, believing that the dead provide for them and protect them, they never "intend to perform kufr" by these acts, rather they consider them to be worship and nearness to Allaah, yet they are the greatest of acts of shirk and apostasy. Thus, it is not necessary that a person "intend" to commit kufr or "intend" to leave Islaam.
To illustrate with another example, a person who mocks and reviles Allaah or the Messenger, it is not required that the person "desired kufr" by his words of mockery or revilement, and neither is it a condition that he "believed (i'taqada) in the correctness or validity of the words he used to make mockery or revilement" before takfir is made of him.
Rather, if he said these words deliberately, intending to say these words, desiring to say these words, then that in and of itself is the kufr that expels from the religion. Thus, there is a difference between "desiring the act" and "desiring kufr". The latter, "desiring kufr" is of no significance and its presence or absence has no bearing on the ruling of takfir (in those cases where the action is major kufr that expels from the religion). If a person desired kufr in his heart, then he would become a disbeliever through that, regardless of whether he performed an act of kufr or not, or uttered a statement of kufr or not. However, the former, "having desired the act", meaning that a person wilfully did the act, then this does have a bearing on the ruling of takfir, for this is related to the preventative barriers and required conditions for the performance of takfir, in the sense that it must be verified that this act did not occur out of compulsion, or error and the likes.
To give another example to make this clearer. Let's say a Muslim is participating in a play in a theater or something, and he is doing it just as a job or just as a pastime, and within the play he has lines which include mockery of the religion or mockery of the Messenger (alayhis salaam). Now, if he said those words, saying those words out of choice as opposed to saying them erroneously (while intoxicated, or out of a mere slip and so on), then irrespective of what his motive is, as long as it is established that he wilfully chose to say those words, desiring to say them, then that is major kufr. And from this example, we can distinguish between what amounts to an operating motive (he is getting paid money to act) and what is established as his qasd (intent, desire) and willful choice for the act. They are two different things. His motive does not play any role in determining whether he fell into kufr or not. It is irrelevant whether he only said it because he wanted money, or because he got involved in the play to pass time, or whatever. All of that is irrelevant. If he said it, choosing to say it, desiring to utter those words of mockery, then that is major kufr. Whether you believed in the correctness of those words, or said them only out of jest (i.e. not seriously) and all of those other similar things are not considered. The only thing is considered where the statement is very clear and not anything but mockery, is whether a person deliberately said them out of choice.
Ibn al-Qayyim said in I'laam ul-Muwaqqi'een (3/63),
It has preceded that the one who uttered, when he found his lost camel, "O Allaah, you are my servant and I am your Lord" erred due to extreme joy and he did not disbelieve by these words, even though he uttered pure and clear kufr. This is because he did not intend to say it. And the one who is compelled to utter kufr, has indeed spoken with a word of kufr, but he does not become a disbeliever since he did not desire to utter this word, as opposed to the one who mocks or jests (about Allaah, the Messenger, or the religion). In this case, such an utterance would necessitate disbelief and divorce, even if he was only joking and fooling around, since he desired to utter these words (qaasidun littakallum bil-lafdh). And even if he was just joking, then this would be no excuse for him, as opposed to the case of the one who is compelled, or who erred, or who was forgetful. Such a one is excused...
Shaikh ul-Islaam Ibn Taymiyyah said in Saarim al-Maslool (p. 524):
Whoever uttered with his tongue a word of disbelief without having any need for it, deliberately saying it, knowing that it is an utterance of disbelief, then he becomes a disbeliever through that both inwardly and outwardly, and we do not make it permissible for it to be said, "It is possible for him to still be a believer inwardly"...
Shaikh ul-Islaam added to the above, in explanation of the verse in Surah Nahl, "Whoever disbelieved in Allaah after his belief, except him who is compelled and whose heart is at rest with Imaan. However, those who open their breasts to disbelief, on them is wrath from Allaah, and theirs will be a great torment" (Nahl 16:106)" - so he said in Saarim al-Maslool (p. 524):
And it is known that he did not intend by the disbelief mentioned here, the disbelief that relates to belief (i'tiqaad) of the heart only, because a man cannot be compelled with respect to this (i.e. his heart cannot be forced to hold a particular belief, even though he may be forced to say it with his tongue). And He excepted the one who is compelled (to disbelief) but did not meant the one who uttered (disbelief) and believed in what he said, because he excepted the one who is compelled...
In other words, only one who utters disbelief under compulsion is excused, as for the one who utters disbelief, then he has disbelieved, irrespective of whether his heart believed in what he said or not, since although a man can be forced to say something with his tongue, he cannot be forced to accept and believe it with his heart, and hence the compulsion being referred to in the verse mentioned above, is the one that is related to the tongue only, in the sense, that he has been forced to say what is kufr out of fear of harm. He did not wilfully choose it. So what is of concern and what count is whether a person willfully chose his action or his words, being under no compulsion, desiring to do this action, or say his words, and then doing it or saying it.
In conclusion, it is not necessarily a condition that when someone utters disbelief, that he also believes in what he uttered for his action to be considered disbelief or for it to be considered that he has fallen into disbelief.
Kufr Can Occur Without Believing in Kufr or Desiring It
* Eemaan is belief, speech and action, all of these enter into Eemaan and are from the reality of Eemaan. Thus, holding the belief that "Muhammad is the Messenger of Allaah" or "the Qur'an is the speech of Allaah" is Eemaan, and the feeling of love in the heart for Allaah, or hope or fear is Eemaan, and testifying "None has the right to be worshipped except Allaah alone" is Eemaan and saying "Subhaanallaah", or commanding someone "Fear Allaah and do not backbite" is Eemaan, and removing something harmful from the floor or performing prayer is Eemaan, and not stealing, or backbiting, and withholding one's limbs from falling into these actions is Eemaan. The outward actions of Eemaan are not merely the "fruits" and "consequences" of Eemaan as the Murji'at ul-Fuquhaa say, rather they are Eemaan itself.
* Eemaan increases with obedience and decreases with disobedience and it is not just a single indivisible entity that does not admit to increase, decrease - such that if some of it goes all of it goes (in the view of the Khawaarij and Mu'tazilah) or such that none of it goes no matter what actions one does (the Murji'ah) - as [in the erroneous view of both factions], Eemaan is just a single indivisible entity.
* It is permissible make an exception (al-istithnaa) for one's faith by saying "I am a believer, if Allaah wills", out of a) avoiding self-praise, and b) uncertainty about one's future actions and what one will die upon.
* kufr occurs by belief, speech and action and is not restricted to juhood and istihlaal only. Thus, a person becomes a disbeliever through a belief held (speech of the heart), a feeling, emotion harbored in the heart (pride, arrogance, hatred and so on [which is the heart's action]), a statement made by the tongue, or an action performed by the limbs.
And inshaa'Allaah these affairs will be documented and explained in future articles from the speech of the Salaf past and present. For now, on the subject of kufr (the opposite of eemaan) this is a reproduction of an almost ten-year old article (July 2000), with some additions:
Kufr Can Occur Without Believing in kufr or Desiring It
Amongst the actions and statements are those on account of which a person exits from Islaam and it is not a condition that he desires (yaqsud) to leaves Islaam, or desires to commit kufr or that he believes in the statement of kufr he uttered.
Ibn Hajr said in Fath ul-Baree (12/373):
Amongst the Muslims are those who exit the religion without desiring (qasd) to leave the religion and without choosing a religion other than that of Islaam.
Shaikh ul-Islaam Ibn Taymiyyah as-Saarim al-Maslool (p.178):
And in essence, whoever says or commits that which is disbelief, kufr, disbelieves on account of it, even if he did not desire (lam yaqsud) to become a disbeliever (by the act), since no one desires disbelief except as Allaah wills.
To illustrate this point, a person may prostrate to an idol and this act in and of itself is kufr that expels from the religion. The ruling of takfir may be made upon a person, provided the preventative barriers to takfir are removed (such as ignorance amongst a people who do not know this opposes the deen of the Messengers, faulty ta'weel, compulsion, error, protection of one's life). However, it is not a condition that a person "intended to perform kufr" by this act, before the act is described as being major kufr and before he is judged a with having committed major disbelief and steps taken to establish the hujjah upon him to verify the ruling upon him. This is because the mushriks who worship the dead and make supplication to them, believing that the dead provide for them and protect them, they never "intend to perform kufr" by these acts, rather they consider them to be worship and nearness to Allaah, yet they are the greatest of acts of shirk and apostasy. Thus, it is not necessary that a person "intend" to commit kufr or "intend" to leave Islaam.
To illustrate with another example, a person who mocks and reviles Allaah or the Messenger, it is not required that the person "desired kufr" by his words of mockery or revilement, and neither is it a condition that he "believed (i'taqada) in the correctness or validity of the words he used to make mockery or revilement" before takfir is made of him.
Rather, if he said these words deliberately, intending to say these words, desiring to say these words, then that in and of itself is the kufr that expels from the religion. Thus, there is a difference between "desiring the act" and "desiring kufr". The latter, "desiring kufr" is of no significance and its presence or absence has no bearing on the ruling of takfir (in those cases where the action is major kufr that expels from the religion). If a person desired kufr in his heart, then he would become a disbeliever through that, regardless of whether he performed an act of kufr or not, or uttered a statement of kufr or not. However, the former, "having desired the act", meaning that a person wilfully did the act, then this does have a bearing on the ruling of takfir, for this is related to the preventative barriers and required conditions for the performance of takfir, in the sense that it must be verified that this act did not occur out of compulsion, or error and the likes.
To give another example to make this clearer. Let's say a Muslim is participating in a play in a theater or something, and he is doing it just as a job or just as a pastime, and within the play he has lines which include mockery of the religion or mockery of the Messenger (alayhis salaam). Now, if he said those words, saying those words out of choice as opposed to saying them erroneously (while intoxicated, or out of a mere slip and so on), then irrespective of what his motive is, as long as it is established that he wilfully chose to say those words, desiring to say them, then that is major kufr. And from this example, we can distinguish between what amounts to an operating motive (he is getting paid money to act) and what is established as his qasd (intent, desire) and willful choice for the act. They are two different things. His motive does not play any role in determining whether he fell into kufr or not. It is irrelevant whether he only said it because he wanted money, or because he got involved in the play to pass time, or whatever. All of that is irrelevant. If he said it, choosing to say it, desiring to utter those words of mockery, then that is major kufr. Whether you believed in the correctness of those words, or said them only out of jest (i.e. not seriously) and all of those other similar things are not considered. The only thing is considered where the statement is very clear and not anything but mockery, is whether a person deliberately said them out of choice.
Ibn al-Qayyim said in I'laam ul-Muwaqqi'een (3/63),
It has preceded that the one who uttered, when he found his lost camel, "O Allaah, you are my servant and I am your Lord" erred due to extreme joy and he did not disbelieve by these words, even though he uttered pure and clear kufr. This is because he did not intend to say it. And the one who is compelled to utter kufr, has indeed spoken with a word of kufr, but he does not become a disbeliever since he did not desire to utter this word, as opposed to the one who mocks or jests (about Allaah, the Messenger, or the religion). In this case, such an utterance would necessitate disbelief and divorce, even if he was only joking and fooling around, since he desired to utter these words (qaasidun littakallum bil-lafdh). And even if he was just joking, then this would be no excuse for him, as opposed to the case of the one who is compelled, or who erred, or who was forgetful. Such a one is excused...
Shaikh ul-Islaam Ibn Taymiyyah said in Saarim al-Maslool (p. 524):
Whoever uttered with his tongue a word of disbelief without having any need for it, deliberately saying it, knowing that it is an utterance of disbelief, then he becomes a disbeliever through that both inwardly and outwardly, and we do not make it permissible for it to be said, "It is possible for him to still be a believer inwardly"...
Shaikh ul-Islaam added to the above, in explanation of the verse in Surah Nahl, "Whoever disbelieved in Allaah after his belief, except him who is compelled and whose heart is at rest with Imaan. However, those who open their breasts to disbelief, on them is wrath from Allaah, and theirs will be a great torment" (Nahl 16:106)" - so he said in Saarim al-Maslool (p. 524):
And it is known that he did not intend by the disbelief mentioned here, the disbelief that relates to belief (i'tiqaad) of the heart only, because a man cannot be compelled with respect to this (i.e. his heart cannot be forced to hold a particular belief, even though he may be forced to say it with his tongue). And He excepted the one who is compelled (to disbelief) but did not meant the one who uttered (disbelief) and believed in what he said, because he excepted the one who is compelled...
In other words, only one who utters disbelief under compulsion is excused, as for the one who utters disbelief, then he has disbelieved, irrespective of whether his heart believed in what he said or not, since although a man can be forced to say something with his tongue, he cannot be forced to accept and believe it with his heart, and hence the compulsion being referred to in the verse mentioned above, is the one that is related to the tongue only, in the sense, that he has been forced to say what is kufr out of fear of harm. He did not wilfully choose it. So what is of concern and what count is whether a person willfully chose his action or his words, being under no compulsion, desiring to do this action, or say his words, and then doing it or saying it.
In conclusion, it is not necessarily a condition that when someone utters disbelief, that he also believes in what he uttered for his action to be considered disbelief or for it to be considered that he has fallen into disbelief.
Kufr Can Occur Without Believing in Kufr or Desiring It
23 November 2010
23 September 2010
The Jinn have no power over the pious worshippers of Allah
Dr. Umar Sulaiman Al-Ashqar
[The World of the Jinn and Devils, translated by Jamaal Zarabozo, Al-Basheer Publications and Translations 1998]
Allah did not give Satan the ability to compel mankind or force them to misguidance and disbelief. Allah says in the Quran,
"Lo! My faithful bondsmen - over them you have no power, and your Lord suffices as their guardian" (Al-Israa 65).
And He also said,
"And Satan indeed found his calculation true concerning them, for they follow him, all save a group of true believers. And he had no warrant whatsoever against them, save that We would know him who believes in the Hereafter from him who is in doubt thereof" (Saba 20-21).
The meaning is that Satan has no means of mastery over them, either through proofs against them or through any power over them. And Satan, himself, recognizes that fact as one can see in the following verse,
"Lo! As for My slaves, you have no power over any except such as the froward as follow you" (Al-Hijr 42).
On the Day of Resurrection, Satan will say to those who followed him in this world to misguidance and destruction,
"[Lo! Allah promised you a promise of truth; and I promised you, then failed you.] And I had no power over you save that I called unto you and you obeyed me. I cannot help you, nor can you help me" (Ibrahim 22).
And another verse says:
"His power is only over those who make him an ally and those who ascribe partners to Allah" (An-Nahl 100).
His mastery over them is through seduction and misguidance. He agitates and stirs them and leads them to disbelief and polytheism. He harasses them until they enter into it. And he never leaves them alone. Allah says in the Quran,
"Do you not see that We have sent devils on the disbelievers to confound them with confusion" (Maryam 83).
His power over them is not due to any proofs or arguments but is simply because the actions that he calls them to are in accordance with their own desires and wishes. They have themselves. They allow their true enemy, Satan, to become their friend and master because they are in agreement with what he wants from them. When they stretch their hands to him, they become his prisoner as a type of punishment for their own acts. Allah did not give Satan power over any His slaves until the slave himself opened the way for Satan by obeying him and associating him with Allah. Then Allah allows Satan to subjugate the slave and have power over him.
[The World of the Jinn and Devils, translated by Jamaal Zarabozo, Al-Basheer Publications and Translations 1998]
Allah did not give Satan the ability to compel mankind or force them to misguidance and disbelief. Allah says in the Quran,
"Lo! My faithful bondsmen - over them you have no power, and your Lord suffices as their guardian" (Al-Israa 65).
And He also said,
"And Satan indeed found his calculation true concerning them, for they follow him, all save a group of true believers. And he had no warrant whatsoever against them, save that We would know him who believes in the Hereafter from him who is in doubt thereof" (Saba 20-21).
The meaning is that Satan has no means of mastery over them, either through proofs against them or through any power over them. And Satan, himself, recognizes that fact as one can see in the following verse,
"Lo! As for My slaves, you have no power over any except such as the froward as follow you" (Al-Hijr 42).
On the Day of Resurrection, Satan will say to those who followed him in this world to misguidance and destruction,
"[Lo! Allah promised you a promise of truth; and I promised you, then failed you.] And I had no power over you save that I called unto you and you obeyed me. I cannot help you, nor can you help me" (Ibrahim 22).
And another verse says:
"His power is only over those who make him an ally and those who ascribe partners to Allah" (An-Nahl 100).
His mastery over them is through seduction and misguidance. He agitates and stirs them and leads them to disbelief and polytheism. He harasses them until they enter into it. And he never leaves them alone. Allah says in the Quran,
"Do you not see that We have sent devils on the disbelievers to confound them with confusion" (Maryam 83).
His power over them is not due to any proofs or arguments but is simply because the actions that he calls them to are in accordance with their own desires and wishes. They have themselves. They allow their true enemy, Satan, to become their friend and master because they are in agreement with what he wants from them. When they stretch their hands to him, they become his prisoner as a type of punishment for their own acts. Allah did not give Satan power over any His slaves until the slave himself opened the way for Satan by obeying him and associating him with Allah. Then Allah allows Satan to subjugate the slave and have power over him.
23 July 2010
Hell fire complains
Assalamu alaikum warahmatullahi waBarakatuh
(The Hellfire complained to its Lord and said, "O Lord! Some parts of me devour other parts of me.'' So He (Allah) permitted it to take two breaths: one breath in the winter and one breath in the summer. Thus, the most severe cold that you experience in the winter is from its cold, and the most severe heat that you experience in the summer is from its heat. ) In the Two Sahihs it is recorded .
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk
If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan jazakAllah khairun
19 July 2010
Ibn 'Uthaymeen (rahimahullaah) was asked about what one should say when asked "Where is Allaah?"
Ibn 'Uthaymeen (rahimahullaah) was asked about what one should say when asked "Where is Allaah?"
The Noble Shaikh was asked: Concerning the statement of some of the people when they are asked, "Where is Allaah?", they reply, "Allaah is present everywhere." Or they say, "He is present." Is this type of reply correct in this general unrestricted sense?
Answer: This answer is false and it is not correct unrestrictedly or restrictedly. If the person is asked, "Where is Allaah?" He should say, "Above the heavens", just as the woman answered the Prophet (Sallallaahu 'alayhi wa sallam) when he asked her, "Where is Allaah?" She said, "Above the heavens."
In reference to whoever says, "He is present", only, then this is a type of evading the answer and dodging it. In reference to whoever says, "Verily, Allaah is everywhere", and he means that Allaah himself is actually everywhere, then this is disbelief (Kufr), because it is denying what is proven by the texts. Rather, it is even denying the recorded evidences, the intellectual evidences and even the natural nature, that guide us to believe that Allaah, exalted is He, is High above everything, and that He is above the heavens, and He has risen over His Throne.
Ash-Shaikh Muhammad ibn Saalih Al-'Uthaymeen
Source: Al-Fataawaa Ash-Shar'iyyah fil-Masaa'il il-'Asriyyah min Fataawaa 'Ulamaa' il-Baladil-Haraam, pp. 28-29.
Translation: Aqeel Walker
13 July 2010
Marriage to the Jinn
Assalamu alaikum warahmatullahi waBarakatuh
click here on the pdf file of -"Marriage to the Jinn" by Shaykh Yahya al-Haajooree
01 July 2010
What Is A Jinn?
['Aalam al-Jinn wa'l-Shayaateen ]
By 'Umar Sulaymaan Al-Ashqar .
The Qur’aan and Sunnah indicate that the jinn exist, and that there is a purpose for their existence in this life, which is to worship Allaah Alone, with no partner or associate. Allaah says (interpretation of the meanings):
"And I (Allaah) created not the jinns and humans, except they should worship Me (Alone)." [al-Dhaariyaat 51:56].
"O assembly of jinns and mankind! Did there not come to you Messengers from amongst you, reciting unto you My Verses…?" [al-An’aam 6:130]
The world of the jinn is an independent and separate world, with its own distinct nature and features that are hidden from the world of humans. Jinns and humans have some things in common, such as the possession of understanding and the choice between the way of good and the way of evil. The word jinn comes from an Arabic root meaning "hidden from sight". Allaah says (interpretation of the meaning):
"… Verily he [Shaytaan] and his qabeeluhu [his soldiers from the jinn or his tribe] see you from where you cannot see them…" [al-A’raaf 7:27]
Allaah has told us in His Book the essence from which the jinn were created. He says (interpretation of the meaning):
"And the jinn, We created aforetime from the smokeless flame of fire." [al-Hijr 15:27]
"And the jinns did He create from a smokeless flame of fire." [al-Rahmaan 55:15].
According to a hadeeth narrated by ‘Aa’ishah, the Prophet (peace and blessings of Allaah be upon him) said: "The angels were created from light, the jinn were created from fire, and Aadam was created from that which has been described to you." (Reported by Muslim, 5314).
Types of jinn
Allaah has created different types of jinn. Among them are some who can take on different forms, such as dogs and snakes; some who are like flying winds with wings; and some who can travel and rest. Abu Tha’labah al-Khushani said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The jinn are of three types: a types that has wings, and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey." (Reported by al-Tahhaawi in Mushkil al-Athaar, 4/95, and by al-Tabaraani in al-Kabeer, 22/214. Shaykh al-Albaani said in al-Mishkaat (2/1206, no. 4148): al-Tahhaawi and Abu’l-Shaykh reported it with a saheeh isnaad).
The jinn and the sons of Aadam
Every individual among the sons of Aadam has a jinn who has been appointed to be his constant companion (qareen). Ibn Mas’ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘There is not one of you who does not have a jinn appointed to be his constant companion.’ They said, ‘And you too, O Messenger of Allaah?’ He said, ‘Me too, but Allaah has helped me and he has submitted, so that he only helps me to do good.’" (Reported by Muslim, 2814). Al-Nawawi said in his commentary on Muslim (17/175): "‘He has submitted’ … he became a believing Muslim. This is the apparent meaning. Al-Qaadi said: Know that the ummah is agreed upon the fact that the Prophet (peace and blessings of Allaah be upon him) was protected from Shaytaan, physically and mentally, and with regard to his speech. This hadeeth contains a reference to the warning against the fitnah (temptation, trial) and whispers of the qareen (constant companion from among the jinn). We know that he is with us so we should beware of him as much as possible."
Their powers
Allaah has given the jinn powers that he has not given to humans. Allaah has told us about some of their powers, such as the ability to move and travel quickly. An ‘ifreet from among the jinn guaranteed to the Prophet Sulaymaan (peace be upon him) that he would bring the throne of the Queen of Yemen to Jerusalem in a moment faster than that needed for a man to get up from where he was sitting. Allaah says (interpretation of the meaning):
"An ‘ifreet (strong one) from the jinns said: ‘I will bring it [her throne] to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work.’ One with whom was knowledge of the Scripture said: ‘I will bring it to you within the twinkling of an eye!’ – then when Sulaymaan saw it placed before him, he said, ‘This is by the Grace of my Lord…’" [al-Naml 27:39-40].
The food and drink of the jinn
The jinn eat and drink. Ibn Mas’ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Someone from among the jinn called me, and I went with him and recited Qur’aan for them.’ He took us and showed us the traces of where they had been and the traces of their fires. They asked him for food and he said, ‘You can have every bone on which the name of Allaah has been mentioned that comes into your possession, as meat, and all the droppings as food for your animals.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘So do not use [these things] for cleaning yourselves [after relieving oneself], for they are the food and provision of your brothers.’" (Reported by Muslim, 450). According to another report: "A delegation of jinn from Naseebeen came to me, and what good jinn they are! They asked me for food and I prayed to Allaah for them, so that they would not pass by bones or droppings, but they would find food on them." (Reported by al-Bukhaari, 3571). The believing jinn may eat any bone on which the name of Allaah has been mentioned, because the Messenger (peace and blessings of Allaah be upon him) did not permit them to have anything on which Allaah’s name has not been mentioned – those are for the kuffaar among the jinn.
The beasts of the jinn
According to the hadeeth narrated by Ibn Mas’ood, that we have quoted above, the jinn asked the Messenger (peace and blessings of Allaah be upon him) for provision, and he said to them: "…and [you can have] all the droppings as food for your animals."
The dwelling-places of the jinn
The jinn live on this earth where we do. They are mostly to be found in ruins and unclean places like bathrooms, dunghills, garbage dumps and graveyards. Hence the Prophet (peace and blessings of Allaah be upon him) taught us to take precautions when entering such places, by reciting the adhkaar (prayers) prescribed by Islam. One of these was reported by Anas ibn Maalik (may Allaah be pleased with him), who said: "When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered the toilet, he would say, ‘Allaahumma innee a’oodhu bika min al-khubuthi wa’l-khabaa’ith (O Allaah, I seek refuge with You from the evil ones, male and female).’" (Reported by al-Bukhaari, 142; and Muslim, 375). Al-Khattaabi explained that khubuth is the plural of khabeeth (evil or dirty – masculine form), and khabaa’ith is the plural of khabeethah (evil or dirty – feminine form), and that what is meant is male and female shayaateen.
Some jinns are Muslims and some are kaafirs
Allaah tells us that some of the jinn said (interpretation of the meaning):
" ‘And some of us are Muslims, and of us some are al-qaasitoon (disbelievers – those who have deviated from the Right Path). And whosoever has embraced Islam, then such have sought the Right Path. And as for the qaasitoon, they shall be firewood for Hell.’" [al-Jinn 72:14-15]
The Muslims among the jinn are of different levels as regards righteousness and taqwa. Allaah says (interpretation of the meaning):
"[Some jinn said:] ‘There are among us some that are righteous, and some the contrary; we are groups, each having a different way (religious sects, etc.)’" [al-Jinn 72:11]
The story of how the first jinn of this ummah became Muslim was narrated by ‘Abd-Allaah ibn ‘Abbaas, who said: "The Prophet (peace and blessings of Allaah be upon him) went out with a group of his Companions heading for the marketplace of ‘Ukaaz. This was when the shayaateen were prevented from getting any news from heaven, and shooting stars had been sent against them. The shayaateen went back to their people, who said, ‘What is the matter with you?’ They said, ‘We cannot get news from heaven, and shooting stars were sent against us.’ Their people said, ‘Nothing is stopping you from hearing news from heaven except some new event that must have happened. Go and look in the east and the west of the earth, and see if you can find out what it is that is stopping you from hearing news from heaven.’ Those who went out in the direction of Tihaamah came upon the Prophet (peace and blessings of Allaah be upon him) in Nakhlah, when he was on his way to ‘Ukaaz, and found him leading his Companions in Fajr prayer. When they heard the Qur’aan, they listened to it and said, ‘By Allaah, this is what is stopping us from hearing news from heaven.’ When they went back to their people, they said, ‘O our people, we have heard a wonderful Recital (the Qur’aan). It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allaah). [al-Jinn 72:2 – interpretation of the meaning]. Then Allaah revealed to His Prophet (peace and blessings of Allaah be upon him) the words (interpretation of the meaning): "Say (O Muhammad): ‘It has been revealed to me that a group of jinns listened (to this Qur’aan)…’ [al-Jinn 72:1], and Allaah revealed to him what the jinn had said." (reported by al-Bukhaari, 731).
Their reckoning on the Day of Resurrection
The jinn will be called to account on the day of Resurrection. Mujaahid (may Allaah have mercy on him) said, concerning the aayah (interpretation of the meaning): "… but the jinns know well that they have indeed to appear (before Him) (i.e., they will be brought to account)" [al-Saffaat 37:158]: "They will be brought to judgement." Saheeh al-Bukhaari, Baab Dhikr al-Jinn wa Thawaabihim wa ‘Iqaabihim.
Protection from the harm of the jinn
Because the jinn can see us while we cannot see them, the Prophet (peace and blessings of Allaah be upon him) taught us many ways to protect ourselves from their harm, such as seeking refuge with Allaah from the accursed Shaytaan, reciting Soorat al-Falaq and Soorat al-Naas (the last two Soorahs of the Qur’aan), and reciting the words taught by Allaah in the Qur’aan (interpretation of the meaning): "Say: ‘My Lord! I seek refuge with You from the whisperings (suggestions) of the shayaateen (devils). And I seek refuge with You, my Lord, lest they may attend (or come near) me.’" [al-Mu’minoon 23:97-98]
Saying Bismillaah (in the Name of Allaah) before entering one’s home, before eating or drinking, and before having intercourse will also keep the Shaytaan from entering the house or partaking with a person in his food, drink and sexual activity. Similarly, mentioning the name of Allaah before entering the toilet or taking off one’s clothes will prevent the jinn from seeing a person’s ‘awrah or harming him, as the Prophet (peace and blessings of Allaah be upon him) said, "To put a barrier that will prevent the jinn from seeing the ‘awrah of the sons of Aadam, let any one of you say ‘Bismillaah’ when entering the toilet." (Reported by al-Tirmidhi, 551; Saheeh al-Jaami’, 3611).
Strength of faith and religion in general will also prevent the jinn from harming a person, so much so that if they were to fight, the one who has faith would win. ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: "A man from among the Companions of Muhammad met a man from among the jinn. They wrestled, and the human knocked down the jinn. The human said to him, ‘You look small and skinny to me, and your forearms look like the front paws of a dog. Do all the jinn look like this, or only you?’ He said, ‘No, by Allaah, among them I am strong, but let us wrestle again, and if you defeat me I will teach you something that will do you good.’ The human said, ‘Fine.’ He said, ‘Recite, ‘Allaah! None has the right to be worshipped but He, the Ever-living, the One Who sustains and protects all that exists…’ [Aayat al-Kursi – al-Baqarah 2:255 – interpretation of the meaning]. The human said, ‘Fine.’ He said, ‘You will never recite this in your house but the Shaytaan will come out of it like a donkey breaking wind, and he will never come back in until the next morning.’" (Reported by al-Daarimi, 3247).
This is a brief summary about the jinn, and their nature and characteristics. Allaah is the Best of protectors and the Most Merciful of those who show mercy.
By 'Umar Sulaymaan Al-Ashqar .
The Qur’aan and Sunnah indicate that the jinn exist, and that there is a purpose for their existence in this life, which is to worship Allaah Alone, with no partner or associate. Allaah says (interpretation of the meanings):
"And I (Allaah) created not the jinns and humans, except they should worship Me (Alone)." [al-Dhaariyaat 51:56].
"O assembly of jinns and mankind! Did there not come to you Messengers from amongst you, reciting unto you My Verses…?" [al-An’aam 6:130]
The world of the jinn is an independent and separate world, with its own distinct nature and features that are hidden from the world of humans. Jinns and humans have some things in common, such as the possession of understanding and the choice between the way of good and the way of evil. The word jinn comes from an Arabic root meaning "hidden from sight". Allaah says (interpretation of the meaning):
"… Verily he [Shaytaan] and his qabeeluhu [his soldiers from the jinn or his tribe] see you from where you cannot see them…" [al-A’raaf 7:27]
Allaah has told us in His Book the essence from which the jinn were created. He says (interpretation of the meaning):
"And the jinn, We created aforetime from the smokeless flame of fire." [al-Hijr 15:27]
"And the jinns did He create from a smokeless flame of fire." [al-Rahmaan 55:15].
According to a hadeeth narrated by ‘Aa’ishah, the Prophet (peace and blessings of Allaah be upon him) said: "The angels were created from light, the jinn were created from fire, and Aadam was created from that which has been described to you." (Reported by Muslim, 5314).
Types of jinn
Allaah has created different types of jinn. Among them are some who can take on different forms, such as dogs and snakes; some who are like flying winds with wings; and some who can travel and rest. Abu Tha’labah al-Khushani said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘The jinn are of three types: a types that has wings, and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey." (Reported by al-Tahhaawi in Mushkil al-Athaar, 4/95, and by al-Tabaraani in al-Kabeer, 22/214. Shaykh al-Albaani said in al-Mishkaat (2/1206, no. 4148): al-Tahhaawi and Abu’l-Shaykh reported it with a saheeh isnaad).
The jinn and the sons of Aadam
Every individual among the sons of Aadam has a jinn who has been appointed to be his constant companion (qareen). Ibn Mas’ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘There is not one of you who does not have a jinn appointed to be his constant companion.’ They said, ‘And you too, O Messenger of Allaah?’ He said, ‘Me too, but Allaah has helped me and he has submitted, so that he only helps me to do good.’" (Reported by Muslim, 2814). Al-Nawawi said in his commentary on Muslim (17/175): "‘He has submitted’ … he became a believing Muslim. This is the apparent meaning. Al-Qaadi said: Know that the ummah is agreed upon the fact that the Prophet (peace and blessings of Allaah be upon him) was protected from Shaytaan, physically and mentally, and with regard to his speech. This hadeeth contains a reference to the warning against the fitnah (temptation, trial) and whispers of the qareen (constant companion from among the jinn). We know that he is with us so we should beware of him as much as possible."
Their powers
Allaah has given the jinn powers that he has not given to humans. Allaah has told us about some of their powers, such as the ability to move and travel quickly. An ‘ifreet from among the jinn guaranteed to the Prophet Sulaymaan (peace be upon him) that he would bring the throne of the Queen of Yemen to Jerusalem in a moment faster than that needed for a man to get up from where he was sitting. Allaah says (interpretation of the meaning):
"An ‘ifreet (strong one) from the jinns said: ‘I will bring it [her throne] to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work.’ One with whom was knowledge of the Scripture said: ‘I will bring it to you within the twinkling of an eye!’ – then when Sulaymaan saw it placed before him, he said, ‘This is by the Grace of my Lord…’" [al-Naml 27:39-40].
The food and drink of the jinn
The jinn eat and drink. Ibn Mas’ood said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Someone from among the jinn called me, and I went with him and recited Qur’aan for them.’ He took us and showed us the traces of where they had been and the traces of their fires. They asked him for food and he said, ‘You can have every bone on which the name of Allaah has been mentioned that comes into your possession, as meat, and all the droppings as food for your animals.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘So do not use [these things] for cleaning yourselves [after relieving oneself], for they are the food and provision of your brothers.’" (Reported by Muslim, 450). According to another report: "A delegation of jinn from Naseebeen came to me, and what good jinn they are! They asked me for food and I prayed to Allaah for them, so that they would not pass by bones or droppings, but they would find food on them." (Reported by al-Bukhaari, 3571). The believing jinn may eat any bone on which the name of Allaah has been mentioned, because the Messenger (peace and blessings of Allaah be upon him) did not permit them to have anything on which Allaah’s name has not been mentioned – those are for the kuffaar among the jinn.
The beasts of the jinn
According to the hadeeth narrated by Ibn Mas’ood, that we have quoted above, the jinn asked the Messenger (peace and blessings of Allaah be upon him) for provision, and he said to them: "…and [you can have] all the droppings as food for your animals."
The dwelling-places of the jinn
The jinn live on this earth where we do. They are mostly to be found in ruins and unclean places like bathrooms, dunghills, garbage dumps and graveyards. Hence the Prophet (peace and blessings of Allaah be upon him) taught us to take precautions when entering such places, by reciting the adhkaar (prayers) prescribed by Islam. One of these was reported by Anas ibn Maalik (may Allaah be pleased with him), who said: "When the Messenger of Allaah (peace and blessings of Allaah be upon him) entered the toilet, he would say, ‘Allaahumma innee a’oodhu bika min al-khubuthi wa’l-khabaa’ith (O Allaah, I seek refuge with You from the evil ones, male and female).’" (Reported by al-Bukhaari, 142; and Muslim, 375). Al-Khattaabi explained that khubuth is the plural of khabeeth (evil or dirty – masculine form), and khabaa’ith is the plural of khabeethah (evil or dirty – feminine form), and that what is meant is male and female shayaateen.
Some jinns are Muslims and some are kaafirs
Allaah tells us that some of the jinn said (interpretation of the meaning):
" ‘And some of us are Muslims, and of us some are al-qaasitoon (disbelievers – those who have deviated from the Right Path). And whosoever has embraced Islam, then such have sought the Right Path. And as for the qaasitoon, they shall be firewood for Hell.’" [al-Jinn 72:14-15]
The Muslims among the jinn are of different levels as regards righteousness and taqwa. Allaah says (interpretation of the meaning):
"[Some jinn said:] ‘There are among us some that are righteous, and some the contrary; we are groups, each having a different way (religious sects, etc.)’" [al-Jinn 72:11]
The story of how the first jinn of this ummah became Muslim was narrated by ‘Abd-Allaah ibn ‘Abbaas, who said: "The Prophet
Their reckoning on the Day of Resurrection
The jinn will be called to account on the day of Resurrection. Mujaahid (may Allaah have mercy on him) said, concerning the aayah (interpretation of the meaning): "… but the jinns know well that they have indeed to appear (before Him) (i.e., they will be brought to account)" [al-Saffaat 37:158]: "They will be brought to judgement." Saheeh al-Bukhaari, Baab Dhikr al-Jinn wa Thawaabihim wa ‘Iqaabihim.
Protection from the harm of the jinn
Because the jinn can see us while we cannot see them, the Prophet (peace and blessings of Allaah be upon him) taught us many ways to protect ourselves from their harm, such as seeking refuge with Allaah from the accursed Shaytaan, reciting Soorat al-Falaq and Soorat al-Naas (the last two Soorahs of the Qur’aan), and reciting the words taught by Allaah in the Qur’aan (interpretation of the meaning): "Say: ‘My Lord! I seek refuge with You from the whisperings (suggestions) of the shayaateen (devils). And I seek refuge with You, my Lord, lest they may attend (or come near) me.’" [al-Mu’minoon 23:97-98]
Saying Bismillaah (in the Name of Allaah) before entering one’s home, before eating or drinking, and before having intercourse will also keep the Shaytaan from entering the house or partaking with a person in his food, drink and sexual activity. Similarly, mentioning the name of Allaah before entering the toilet or taking off one’s clothes will prevent the jinn from seeing a person’s ‘awrah or harming him, as the Prophet (peace and blessings of Allaah be upon him) said, "To put a barrier that will prevent the jinn from seeing the ‘awrah of the sons of Aadam, let any one of you say ‘Bismillaah’ when entering the toilet." (Reported by al-Tirmidhi, 551; Saheeh al-Jaami’, 3611).
Strength of faith and religion in general will also prevent the jinn from harming a person, so much so that if they were to fight, the one who has faith would win. ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: "A man from among the Companions of Muhammad met a man from among the jinn. They wrestled, and the human knocked down the jinn. The human said to him, ‘You look small and skinny to me, and your forearms look like the front paws of a dog. Do all the jinn look like this, or only you?’ He said, ‘No, by Allaah, among them I am strong, but let us wrestle again, and if you defeat me I will teach you something that will do you good.’ The human said, ‘Fine.’ He said, ‘Recite, ‘Allaah! None has the right to be worshipped but He, the Ever-living, the One Who sustains and protects all that exists…’ [Aayat al-Kursi – al-Baqarah 2:255 – interpretation of the meaning]. The human said, ‘Fine.’ He said, ‘You will never recite this in your house but the Shaytaan will come out of it like a donkey breaking wind, and he will never come back in until the next morning.’" (Reported by al-Daarimi, 3247).
This is a brief summary about the jinn, and their nature and characteristics. Allaah is the Best of protectors and the Most Merciful of those who show mercy.
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