Pogledaj neodgovorene postove | Pogledaj aktivne teme Danas je Ned Nov 19, 2017 10:39 am




Odgovori na temu  [ 21 Posta ]  Idi na stranicu 1, 2  Sledeća
 Questions & Answers (Engleski) 
Autoru Poruka
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post Questions & Answers (Engleski)
Divorced wife due to her family’s use of sihr (magic or witchcraft)

Question:
In The Name Of ALLAH.

(Q)I was married to a Muslim girl, and I divorced her because, I couldn't intercourse with her,and I'm 100% O.K., and I discovered the reason for that,which was "SEHER"(MAGIC). We(my father and I)were advised to go to a "SHIEKH" to solve this problem, and that SHIEKH read some"QUR'AN VERSES" only,and my ex. wife was totally shaking,and was absolutely obvious that someone did a "SEHER" to her.

After that, I discovered that my ex. wife's family use the "SEHER" in their life, so I decided to divorce her because,her family wanted to carry on with "SEHER". Now I'm asking about any USEFUL INFORMATION to help me to overcome my problem, because I need to marry again ?

Prompt answer would be appreciated. Thanks,




Answer:

Praise be to Allaah.

What I advise you to do is to put your trust in Allaah and hasten to remarry. Nothing will harm you so long as you put your trust in Allaah, as He says (interpretation of the meaning): ". . . And whosoever puts his trust in Allaah, then He will suffice him. . ." [al-Talaaq 65:3]

But this time you should make the effort to check out your future wife and her family very carefully. Take a lesson from your past experience, for the Prophet SAWS (peace and blessings of Allaah be upon him) said: "The believer should not stung from the same hole twice." (Reported by al-Bukhaari, Fath, no. 6133).

Something that may help you not to worry is the fact that it appears from your question that the fault lay with your ex-wife, and not with you. So you must strive to recite the verses of the Qur’aan which offer protection (mu’awwidhaat i.e., Surat al-Falaq and Surat al-Naas) immediately after each prayer and before sleeping, blow into your hands when you recite them, and wipe your face and body with your hands.

May Allaah protect you and us from all evil.




Islam Q&A
Sheikh Muhammed Salih Al-Munajjid


Sre Feb 21, 2007 6:58 am
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post 
Disposing of nail clippings

Question:
Is it correct that throwing away one’s nail clippings is haraam and that they should be buried?



Answer:

Praise be to Allaah.

Islam tells us to trim our nails, because this is one of the five qualities dictated by the fitrah (natural inclination of man). If one throws them in the garbage or buries them, there is nothing wrong with doing either (Fataawa al-Lajnah al-Daa’imah, 5/174). But if one is afraid that they may fall into the hands of a practitioner of sihr (witchcraft), then he should bury them or throw them somewhere where such people will not be able to get their hands on them. And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid


Sre Feb 21, 2007 7:00 am
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post 
Can sihr (witchcraft, magic) kill?

Question:
i would like information on majic (jadoo) what are the consequences and can people use it to kill people.



Answer:

Praise be to Allaah.

Yes, there is sihr that can kill. When discussing different forms of murder the scholars have mentioned that the person who kills another by means of a kind of sihr that usually kills should be executed (qisaas – retaliation), because he has killed by means of something that usually kills. Ibn Qudaamah said in al-Mughni (9/330): “The sixth kind: if he killed him by means of a kind of sihr that usually kills, then he has to be executed, because he has killed by means of something that usually kills, like killing by use of a knife. If he killed by means of something that does not usually kill or something that sometimes kills and sometimes does not, then he has to pay diyah (blood-money), but qisaas is not required, because he intended to do harm, and it is akin to beating someone with a stick (which may or may not kill).”

The ruling concerning the saahir (practitioner of sihr) in al-Mawsoo’ah al-Fiqhiyyah (24/267) says that in the case where he killed a person by means of his sihr… the majority say that killing by means of sihr may be done deliberately, in which case qisaas is required. According to the Maalikis, evidence or a confession is required. According to the Shaafi’is, if the person whom the practitioner of sihr killed was his equal , then qisaas is required if the killing was deliberate, which may be proven by a confession on the part of the saahir, such as his saying “I killed him by means of my sihr”, or “I killed him with this type of thing”, supported by the testimony of two reliable witnesses who have practised sihr in the past but have now repented, who can confirm that this kind of sihr usually kills. If it is a type that does not usually kill, then the matter is more akin to manslaughter.

And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid


Sre Feb 21, 2007 7:01 am
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post 
Ruling on horoscopes

Question:
I know that it is haram to read horoscopes as only ALLAH (swt) knows what the future holds for us and since I have found this out, I have, Alhamdu Lilah, stopped reading my horoscope. Is dream interpretation also haram or is it allowd. I dreamt that I was kidnapped and then I also dreamt that an aunt of mine who was eating curried crab gave me a hug. The internet has a website on interpretation of dreams and me being kidnapped means that I will be put in an embarrassing situation and the hug from my aunt means that I will lose my lover. Is this true? Can you please comment.




Answer:

Praise be to Allaah.

Astrology, horoscopes, superstition and fortune-telling are all actions of jaahiliyyah (ignorance) which Islam came to show as false and to explain that they are shirk, because they involve depending on something other than Allaah and believing that benefit and harm come from something other than Him, and believing the words of fortune-tellers and soothsayers who falsely claim to have knowledge of the unseen in order to cheat people of their money and change their beliefs. The evidence (daleel) for that is the hadeeth narrated by Abu Dawood in his Sunan with a saheeh isnaad from Ibn ‘Abbaas (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever learns anything of astrology has learned a branch of witchcraft (al-sihr)…” And al-Bazzaar narrated with a jayyid isnaad from ‘Imraan ibn Husayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He is not one of us who practises augury or has it done for him, who tells fortunes or has his fortune told, or who practises witchcraft or has that done for him.” Whoever claims to know some matter of the unseen either is a fortune-teller or is acting like a fortune-teller in some sense, because Allaah is the only One Who has knowledge of the unseen. Allaah says (interpretation of the meaning);

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

[al-Naml 27:65]

My advice to everyone who has anything to do with these matters is to repent to Allaah and ask for His forgiveness, and to depend only on Allaah and to put their trust in Him in all their affairs, whilst following the practical means that are prescribed or permitted in sharee’ah. They should give up these matters of jaahiliyyah, keep away from them and avoid asking the people who practise them or believe what they say, out of obedience to Allaah and His Messenger (peace and blessings of Allaah be upon him), and in order to protect his commitment to Islam and his ‘aqeedah (religious belief).



Adapted from Majmoo’ Fataawa Shaykh Ibn Baaz (may Allaah have mercy on him), 2/123


Pon Mar 05, 2007 3:32 pm
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post 
How to deal with sihr (magic/witchcraft)

Question:
What is the way to deal with sihr (magic/witchcraft)?





Answer:

Praise be to Allaah.

Whoever is affected by sihr should not treat it with sihr, because evil cannot be removed by evil, and kufr cannot be removed by kufr. Evil is removed by good. Hence when the Prophet (peace and blessings of Allaah be upon him) was asked about al-nushrah (treating sihr with sihr), he said: “This is the work of the Shaytaan.” Nushrah means removing sihr from a person who has been affected by it by using more sihr. But if it is treated by means of the Qur’aan and permissible medicines or good ruqyahs, there is nothing wrong with that, but treating it with sihr is not permitted, as previously stated, because sihr means worshipping the shayaateen (devils). The saahir (magician, practitioner of witchcraft) does sihr or learns sihr only after worshipping and serving the shayaateen, and drawing close to them by means of the things that they like. After that, they teach him the means of sihr. But, praise be to Allaah, there is no reason why the person who has been affected by sihr should not be treated by means of reciting Qur’aan and the prayers for refuge with Allaah that are prescribed in sharee’ah, and permissible medicines, just as patients with all kinds of sicknesses are treated by doctors. The patient does not necessarily recover, because not every sick person does recover. A sick patient might be treated and then recover if his appointed time (of death) has not yet arrived, or he may not recover and may die from this sickness, even though he may be been seen by the most skilled physicians and knowledgeable doctors. When the appointed time of death comes, no medicine or treatment will be of any avail, because Allaah says (interpretation of the meaning):

“And Allaah grants respite to none when his appointed time (death) comes”

[al-Munaafiqoon 63:11]

Medical treatment is of benefit when the appointed time has not yet come, and Allaah decrees that His slave should be healed. The same applies in the case of one who has been affected by sihr; Allaah may decree that he should recover, or He may not decree that, as a test and a trial, or for other reasons which are known to Allaah. Among those reasons may be the fact that the one who is treating him does not have the right treatment for this problem. It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “For every disease there is a medicine, and if that medicine is applied to the disease, he will recover by Allaah’s Leave.” And he (peace and blessings of Allaah be upon him) said: “Allaah has not sent down any disease but He has also sent down the cure; the one who knows it knows it and the one who does not know it does not know it.”

Among the treatments prescribed in sharee’ah is the treatment of sihr with recitation of the Qur’aan. The greatest soorah in the Qur’aan, which is al-Faatihah, should be recited over the person who has been affected by sihr. This should be repeated several times. If it is recited by a believing, righteous reader who knows that everything is subject to the will and decree of Allaah, that Allaah is in control of all things, that when He says to a thing ‘Be!’ it is, if the reciting is based on faith, taqwa and sincerity, and is repeated several times, then the sihr may be removed and the person may recover by Allaah’s Leave. Some of the Sahaabah (may Allaah be pleased with them) passed by some Bedouins whose shaykh, i.e., their leader, had been bitten. They had done everything they could but he had not gotten better. They said to one of the Sahaabah, “Is there any raaqi (one who performs ruqyah) among you?” They said, “Yes.” So one of them recited Soorat al-Faatihah over him, and he immediately got up full of energy as if nothing had happened; Allaah healed him of the ill-effects of that snakebite. The Prophet (peace and blessings of Allaah be upon him) said: “There is nothing wrong with ruqyah so long as it does not involve shirk.” He (peace and blessings of Allaah be upon him) performed ruqyah and had it performed for him. There is a lot of good in ruqyah, and a great deal of benefit. Al-Faatihah, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, al-Mi’wadhatayn and other aayahs may be recited over the person who has been affected by sihr, as well as good du’aa’s narrated in the ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), such as the du’aa’ he said when he performed ruqyah for a sick person and said, “Allaahumma Rabb al-naas, adhhib il-ba’s, washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, remove the harm and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind).” This may be repeated three times or more. And it was also narrated from him (peace and blessings of Allaah be upon him) that Jibreel (peace be upon him) performed ruqyah for him and said three times: “Bismillaah arqeeka min kulli shay’in yu’dheeka, wa min sharri kulli nafsin aw ‘aynin haasid Allaah yashfeek, bismillaah arqeek (In the name of Allaah I perform ruqyah for you, from every thing that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).” This is a great ruqyah which was narrated in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). It is prescribed to perform ruqyah for the one who has been bitten or stung, and the one who has been affected by sihr, and the one who is sick. There is nothing wrong with performing ruqyah for one who is sick or has been affected by sihr or bitten or stung, by reciting good du’aa’s, even if they were not transmitted from the Prophet (peace and blessings of Allaah be upon him), so long as they do not contain anything that is haraam, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is nothing wrong with ruqyah so long as it does not involve shirk.”

Allaah may heal the sick person and the person affected by sihr, and others, without any ruqyah and without any action on the part of other people, because He is Able to do all things, and He is Wise in all that He does. Allaah says in His Holy Book:

“Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!”[Yaa-Seen 36:82]

To Him be praise and thanks for all that He wills and decrees, for He is wise in all that He does.

The sick person may not be healed if his appointed time has come and it is decreed that he should die from this disease. Among the things that may be used in ruqyah are the verses which speak of sihr, which may be recited into water. These are the verses about sihr in Soorat al-A’raaf, where Allaah says (interpretation of the meaning):

“And We revealed to Moosa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.

Thus truth was confirmed, and all that they did was made of no effect.

So they were defeated there and returned disgraced

[al-A’raaf 7:117-119]

And in Soorat Yoonus (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’

And when the sorcerers came, Moosa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Moosa said: ‘What you have brought is sorcery, Allaah will surely make it of no effect. Verily, Allaah does not set right the work of Al-Mufsidoon.

And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’”

[Yoonus 10:79-82]

And in Soorat Ta-Ha (interpretation of the meaning):

“They said: ‘O Moosa! Either you throw first or we be the first to throw?’

Moosa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Moosa conceived fear in himself.

We (Allaah) said: ‘Fear not! Surely, you will have the upper hand.

And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.’”

[Ta-Ha 20:65-69]

These aayahs are among the things by which Allaah causes the ruqyah against sihr to be beneficial. If the qaari’ (reader) recites these verses into water, and also reads Soorat al-Faatiha, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, and al-Mi’wadhatayn into the water, then pours it over the person who he thinks has been affected by sihr or is being prevented by magic from having intercourse with his wife, then he will be healed by Allaah’s Leave. If seven lotus leaves are ground up and added to the water as well, this is appropriate, as was mentioned by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed, quoting from some of the scholars in the chapter entitled Ma jaa’a fi’l-Nushrah. It is mustahabb to recite the three soorahs, namely Qul Huwa Allaahu Ahad, Qul A’oodhu bi Rabb il Falaq and Qul A’oodhu bi Rabb il-Naas. The point is that these and similar treatments which are used to treat this problem of sihr, may also be used to treat the one who is prevented by magic from having intercourse with his wife. This has been tried a great deal and Allaah caused it to yield results. A person may be treated with al-Faatihah alone and be healed, or with Qul Huwa Allaahu Ahad and al-Mi’wadhatayn on their own, and be healed. It is very important that the person performing this treatment and the person who is being treated should both have sincere faith and trust in Allaah; they should know that He is control of all things and that when He wills a thing it happens, and when He does not will a thing it does not happen. The matter is in His hand, whatever He wills happens and whatever He does not will does not happen. When both the reader and the one who is read over have faith and are sincere towards Allaah, the sickness will disappear quickly by Allaah’s Leave, and both physical and spiritual medicine will be beneficial. We ask Allaah to help us all to please Him, for He is All-Hearing and is ever Near.



Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), p. 70


Pon Mar 05, 2007 3:33 pm
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post 
Sihr and its types

Question:
Is sihr (magic, witchcraft) real? Does it have any effect? What are its types?





Answer:

Praise be to Allaah.

Praise be to Allaah and blessings and peace be upon the Messenger of Allaah, and his family and companions and those who follow his guidance.

Sihr is a serious crime and is one of the kinds of kufr. It is one of things with which people have been tested, in the past and currently, among the nations of the past, during the Jaahiliyyah and in this ummah. The more ignorance increases, the less there is knowledge and awareness of faith, the less attention the authorities pay to this matter – the more the practitioners of sihr and trickery increase and spread in the land, to take the people’s wealth and confuse them and do other things. When knowledge prevails and faith increases, and the Islamic authorities are powerful, the number of these evil people shrinks and they move from one land to another, seeking a place where their falsehood will be accepted and they will be able to engage in their trickery and corruption.

The Qur’aan and Sunnah have described the kinds of sihr and the rulings on these matters.

Sihr is so called because its means are hidden or secret, and because the practitioners of sihr deal with things in secret which enable them to perform illusions to confuse the people and deceive their eyes, and to cause them harm or steal their money, etc., in a secretive manner so that in most cases nobody realizes what is happening. Hence the last part of the night is called sahar, because at the end of the night people are unaware and they do not move about much. And the lungs are also called sahr, because they are hidden inside the body.

According to sharee’ah, the meaning of sihr is what the magicians do to delude and confuse people, so that the one who is watching thinks that it is real when in fact it is not. As Allaah said concerning the magicians of Pharaoh (interpretation of the meaning):

“They said: ‘O Moosa! Either you throw first or we be the first to throw?’

Moosa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Moosa conceived fear in himself.

We (Allaah) said: ‘Fear not! Surely, you will have the upper hand.

And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.’”

[Ta-Ha 20:65-69]

Sihr may involve things that the magician does when tying knots on which he blows, as is referred to in the Qur’aan (interpretation of the meaning):

“And from the evil of those who practise witchcraft when they blow in the knots”[al-Falaq 113:4]

And it may involve other things which they manage to do through the shayaateen (devils), so they do things that may affect a man's reason or make him sick; they may cause division between a man and his wife, resulting in her looking ugly to him, or by making her hate her husband or be put off by him. This is blatant kufr as the Qur’aan states. Allaah says (interpretation of the meaning):

“They followed what the Shayaateen (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan (Solomon). Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic”

[al-Baqarah 2:102]

Allaah informs us that they (the shayaateen) committed kufr by teaching men magic. Then He says (interpretation of the meaning):

“and such things that came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’”[al-Baqarah 2:102]

Then Allaah says (interpretation of the meaning):

“And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave”[al-Baqarah 2:102]

i.e., this magic and any harm that results from it is subject to the prior decree and will of Allaah, for our Lord cannot be overwhelmed and nothing can happen in His Dominion against His Will. Nothing happens in this world or in the hereafter except by His prior decree and His great wisdom, as He wills. So some people may be tested by sihr, and others may be tested by sickness, or by being killed…etc. Allaah is All-Wise in all that He wills and decrees, and in all that He prescribes for His slaves. Hence Allaah says (interpretation of the meaning):

“but they could not thus harm anyone except by Allaah’s Leave”

[al-Baqarah 2:102]

i.e., by His universal (kawni) will and decree, not by His legislative (shar’i) will [i.e., He wills that it should happen but He does not enjoin it and He is not pleased by such actions]. For sharee’ah does not allow such things, indeed it forbids them, but by His universal leave He already knows and has already decreed that So and so will do sihr, and that So and so will be affected by sihr, just as He already knows and has already decreed that So and so will be killed, or afflicted with a certain sickness, or will die in a certain land, and will receive such and such provision, or will be rich or poor. All of that happens by the will and decree of Allaah, as He says (interpretation of the meaning):

“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al‑Lawh Al‑Mahfooz)[al-Qamar 54:49]

“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”

[al-Hadeed 57:22]

The evils that come at the hands of the magicians or others do not happen because our Lord is ignorant, for He knows all things and nothing at all is hidden from Him, as He says (interpretation of the meaning):

“Verily, Allaah is the All-Knower of everything”[al-Anfaal 8:75]

“that you may know that Allaah has power over all things, and that Allâh surrounds all things in (His) Knowledge”[al-Talaaq 65:12]

So Allaah knows all things, and nothing happens in His Dominion that He does not will, but He has perfect wisdom and good aims in whatever He decrees should happen to people of honour or humiliation, losing or gaining power, sickness or health, magic and other things.

Everything that happens to people happens by the will of Allaah and in accordance with His prior decree. These magicians may perform their illusions, as stated in the aayah quoted above (interpretation of the meaning):

“They said: ‘O Moosa! Either you throw first or we be the first to throw?’

Moosa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast. [Ta-Ha 20:65-66]

It appeared to the onlooker as if these sticks and ropes were snakes, moving fast in the valley. They were only sticks and ropes, but the magicians, through what they had learned, made what they demonstrated before the people look different in their eyes to what it really was.

Allaah says (interpretation if the meaning):

“by their magic, appeared to him as though they moved fast”

[Ta-Ha 20:66]

And in Soorat al-A’raaf Allaah says (interpretation of the meaning):

“He [Moosa] said: ‘Throw you (first).’ So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic” [al-A’raaf 7:116]

But in fact their sticks and ropes did not change; it was the people’s sight which changed because of the sihr, so they thought they were snakes, because of the illusion brought about by the magicians. Some people call this taqmeer, which is when the magician does things to make a person not sense reality as it really is, so his eyes do not see what is really there and things may be taken from his shop or his home without him realizing it, i.e., he does not know what is really happening. So he may see a rock as a chicken or as an egg, and so on, because reality has been changed in his eyes because of the confusion wrought by the magician, and because his eyes have been bewitched. There are things that the magicians do with certain substances to make people’s eyes not see what is really happening. This is the kind of magic which Allaah describes as “great” [i.e. serious, powerful] in Soorat al-A’raaf (interpretation of the meaning):

“… So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic” [al-A’raaf 7:116]



From Majmoo’ Fataawaa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), p. 65


Pon Mar 05, 2007 3:38 pm
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post 
Ruling on seeking the help of the jinn

Question:
Some people, when they want to pray against a person, say, “O jinn, seize him, O ‘ifreet seize him; may seven (jinn) seize you, may they break your back and suck your blood.” What is the ruling on such words?


Answer:


Praise be to Allaah.

This is shirk, and is a type of seeking the help of the jinn. Some people do this because they have fear of the jinn in their hearts and they are afraid of their power, and because their hearts are devoid of sincere faith and trust in Allaah. So they are content with these illusions and they seek the help of created beings which are not able to bring benefit or ward off harm for themselves, let alone for anyone else.

When Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked about this matter, he said:

This is even more abhorrent than associating others in worship with Allaah. We must not do this, we must beware of it, we must advise others not to do it and we must denounce those who do it. If a person is known to commit such actions of shirk, it is not permissible to let him marry a Muslim woman, to eat meat slaughtered by him, to pray over him [the funeral prayer] or to pray behind him, until he announces his repentance to Allaah, which includes devoting his du’aa’ and worship sincerely and purely to Allaah alone.”

(Iqaamat al-Baraaheen ‘ala Hukm man istaghaatha bi ghayr Allaah, p. 30)

The Standing Committee for Academic Research and Issuing Fatwas has issued a fatwa stating that:

seeking the help of the jinn and turning to them to meet one’s needs by harming someone or benefitting him is shirk, because it is a kind of worship directed to someone other than Allaah. It is a kind of benefitting from the jinn to fulfil one’s needs, in return for which the jinn benefits by having the human’s veneration and trust, and being called upon by him to fulfil his desires. Allaah says (interpretation of the meaning):

‘And on the Day when He will gather them (all) together (and say): “O you assembly of jinn! Many did you mislead of men,” and their Awliyaa’ (friends and helpers) amongst men will say: “Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us.” He will say: “The Fire be your dwelling place, you will dwell therein forever, except as Allaah may will. Certainly your Lord is All-Wise, All-Knowing.”

And thus We do make the Zaalimoon (polytheists and wrongdoers) Awliyaa’ (supporters and helpers) of one another (in committing crimes), because of that which they used to earn’ [al-An’aam 6:128-129]

And Allaah says (interpretation of the meaning):

‘And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression’ [al-Jinn 72:6]

When a human seeks the help of the jinn, to cause harm to another or to protect him from the evil of one whose evil he fears, all of this is shirk, and whoever is in this state, his prayer and fasting mean nothing. Allaah says (interpretation of the meaning):

“If you join others in worship with Allaah, (then) surely, (all) your deeds will be in vain, and you will certainly be among the losers” [al-Zumar 39:65]

Whoever is known to do such things, cannot be prayed over if he dies, his funeral cannot be attended, and he cannot be buried in the Muslim graveyard.”

(Fataawa al-Lajnah al-Daa’imah, 1/407-408)

The jaahili (ignorant) nature of their seeking the help of the jinn and putting their trust in them is highlighted in the words of shirk that they utter, such as:

“By the help of Allaah and you; I am under Allaah’s care and yours; I have no one except Allaah and you; I am Allaah’s slave and yours; I put my trust in Allaah and in you; this is from Allaah and from you; I have Allaah in heaven and you on earth,” etc.

Undoubtedly these phrases are expressions of shirk, because they make a created being the rival of the Creator. Exalted be our Lord far above that.

They even call upon Jibreel (peace be upon him) and Muhammad (peace and blessings of Allaah be upon him) instead of Allaah, by uttering words of ignorance such as, “O Jibreel, help me,” and “O Muhammad, intercede for me.” And Allaah is the One Whose help we seek.


Aadaat wa alfaaz tukhaalif Deen Allaah by Dr. Muhammad ibn Sa’eed al-Qahtaani

=========================================

Es Selamu Alejkum We Rahmetullahi We Berekatuhu


Fetve sejhova u vezi koristenja dzinnova bilo da steti nekome ili da cini dobro.

Jasno vidimo da prema ovim textovima da se to smatra kao sirk, cak ibn baz to smatra vecim od sirka, te da mu je zabranjena muslimanka kao zena, zabranjeno je klanjati mu dzennazu ili klanjat za njim, te jesti meso zivotinje koju on kolje, dok ne ucini teubu odnosno dok se ne pokaje Allahu dz.s.....

Ako ima neko vremena da nam prevodi bice veliki hajr i nagrada ko Allaha dz.s. insha Allah


Pet Jun 01, 2007 4:48 am
Profil WWW
Mlađi član

Pridružio se: Sub Jan 07, 2006 8:05 am
Postovi: 70
Post 

PREVOD GORNJEG TEKSTA SA ENGLESKOG


Odredbe o trazenju pomoci od dzinna

Neki ljudi kada zele da mole protiv neke osobe kazu:" O dzinnu obuzmi ovu osobu, Ifrete, obuzmi ga, da ga obuzme 7 dzinnova i da mu slome ledja i da ispiju krv". sta je fetva na ovakvo pitanje
Answer:
Zahvala pripada Allahu swt.

Ovo je sirk i to tipa trazenja pomoci od dzinna.Neki ljudi rade ovo zato sto imaju strah od dzinna u njihovim srcima I oni se boje njihove moci, I zato su njihova srca uskracena od iskrenog imana I vjere U Allaha swt. Oni su zadovoljni ovim iluzijama I traze pomoc od stvorenja koja nisu u stanju da sebi stvore korist ili da se zastite zla sami za sebe, a kamoli za koga drugoga

nastavit ce se inshAllah,...............

Kada su pitali Shaykh ‘Abd al-‘Azeez ibn Baaz (Allah mu se smilovao) o ovoj temi on je rekao:

“Ovo je gore nego poistovjecivanje drugih sa Allahom swt”. Nesmijemo ovo raditi, moramo biti upoznati sa tim, I moramo savjetovati druge da to ne radi I moramo obznaniti one koji to rade. Ako se zna za takvu osobu I da radi takve postupke sirka njemu nije dozvoljeno da ozeni zenu Muslimanku, nije dozvoljeno jesti meso koje je on zaklao, I nesmije mu se klanjati dzenaza, ili da predvodi namaz, dokle god se ne pokaje Allahu I obznani svoje pokajanje Allahu swt, koje ukljucije posvecivanje njegovih dova I ibadeta iskreno I cisto samo I samo Allahu swt (Iqaamat al-Baraaheen ‘ala Hukm man istaghaatha bi ghayr Allaah, p. 30)

Komitet za akademsko istrazivanje I izdavanje fetvi je izdao slijedecu fetvu:

“trazenje pomoci od dzinna I okretanje njima za svoje potrebe I za nanosenje zla drugima ili koristi je SIRK,zato sto je to vrsta klanjanja koje je usmjerneo drugome a ne Allahu swt. Ovo je iskoristavanje dzinna da se zadovolje licne potrebe, u zauzvrat tome sto dzinn ima koristi sto ima od insana povjerenje I sto ga insane poziva da zadovolji svoje zelje. Allah swt kaze: 128. A na Dan kada On sve sakupi: "O skupe šejtanski, vi ste mnoge ljude zaveli!" - "Gospodaru naš," - reći će ljudi, štićenici njihovi - "mi smo jedni drugima bili od koristi i stigli smo do roka našeg koji si nam odredio Ti!" - "Vatra će biti prebivalište vaše" - reći će On - "u njoj ćete vječno ostati, osim ako Allah drugačije ne odredi." Gospodar tvoj je zaista Mudri i Sveznajući.
129. Tako isto Mi prepuštamo vlast jednim silnicima nad drugim zbog onoga što su zaradili.


[al-An’aam 6:128-129]

I Allah kaze (tefsir znacenja):

6. i bilo je ljudi koji su pomoć od džina tražili, pa su im tako obijest povećali

Kada insane trazi pomoc dzinna, da bi napravio zlo drugom ili da ga zastiti od zla od nekog cijeg zla se plasi, sve ovo je sirk, I ko god ovo radi njegov namaz I post ne znace nista.

Alah kaze.(tefsir znacenja):

65. A tebi, i onima prije tebe objavljeno je: Ako budeš druge Allahu ravnim smatrao, tvoja djela će sigurno propasti, a ti ćeš izgubljen biti."


“a koga god se zna da radi ove stvari, njemu se nemoze klanjati dzenaza, I nemoze mu se ici na dzenazu I nemoze biti ukopan u Muslimanskom mezarju”

(Fataawa al-Lajnah al-Daa’imah, 1/407-408)

Dzahilska priroda trazenja pomoci od dzinna I vjerovanje njima je naglasena u rijecima sirka koje oni mrmljaju, kao sto su:

“Od pomoci Allahove I tebe; Ja sam u zastiti Allahovoj I tvojoj; Ne imam nikoga osim Allaha I tebe; ja samA llahov rob I tvoj; Povjeravam se Allahu I tebi; ovo je od Allaha ui od tebe ; Imam Allaha u dzennetu a tebe na zemlji” etc.

Bez ikakave sumnje ove fraze su izjave sirka, zato sto one prave stvorenje rivalom Stvoritelju, Uzvisenom Gospodaru iznad svega ovoga.
Oni cak I zovu Dzibrila a.s. iMuhammad saws, umjesto Allaha swt, izgovarajuci rijeci dzehla kao sto su, “O Dzibrile, pomozi mi I “O Muhammade, zauzmi se za mene.” A Allah je Onaj od Kojega trazimo pomoc.


Aadaat wa alfaaz tukhaalif Deen Allaah by Dr. Muhammad ibn Sa’eed al-Qahtaani

=========================================

Es Selamu Alejkum We Rahmetullahi We Berekatuhu


Fetve sejhova u vezi koristenja dzinnova bilo da steti nekome ili da cini dobro.

Jasno vidimo da prema ovim textovima da se to smatra kao sirk, cak ibn baz to smatra vecim od sirka, te da mu je zabranjena muslimanka kao zena, zabranjeno je klanjati mu dzennazu ili klanjat za njim, te jesti meso zivotinje koju on kolje, dok ne ucini teubu odnosno dok se ne pokaje Allahu dz.s.....

Ako ima neko vremena da nam prevodi bice veliki hajr i nagrada ko Allaha dz.s. insha Allah
_________________
Poslanik, s.a.v.s., imao je običaj kazati: “Uistinu, najbolji govor je Allahova knjiga, najbolja uputa je uputa Muhammedova. Najgore stvari su novotarije, a svaka novotarija (bid‘at) je zabluda.” (Muslim, Sahihu Muslim, Kitabu-l-džumu‘a.)


Ned Jun 03, 2007 5:34 am
Profil
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post Re: Questions & Answers (Engleski)
Is it permissible to perform ruqyah for a sick person who is a kaafir?

I would like to know if it is permissible to perform ruqyah on a non-muslim person as a form of da'wah, that is if it gives good results, the person may start to be interested in islam and later convert? Of course, that person would be informed that there is no power in the ruqyah itself , but that whatever happens is up to Allah's will.
Jezakumullahu khaeran


Praise be to Allaah.
There is no reason why one cannot do this. Allaah has created healing in the Qur’aan, as He has created healing in honey and oil and other things. These are means of healing and Allaah is the Healer, so there is nothing wrong with performing ruqyah for this person, especially since you hope that this kaafir may become a Muslim.
There is also a report in a saheeh hadeeth that supports that idea that it is permissible to perform ruqyah for a non-Muslim. Abu Sa’eed (may Allaah be pleased with him) said:
A group of the Companions of the Prophet (peace and blessings of Allaah be upon him) set out on a journey and travelled until they made came near one of the Arab tribes. (These people were either kaafirs or very stingy, as Ibn al-Qayyim mentioned in al-Madaarij). They asked them for hospitality but they refused to do so. Then the leader of that tribe was stung, and they tried everything but nothing helped him. Then some of them said, Why don’t you go to those people who are staying (nearby)? Maybe some of them have something. So they went to them and said, O people, our leader has been stung and we have tried everything and nothing helped him. Do any of you have something? One of them said, Yes, by Allaah. I will perform ruqyah for him, but by Allaah we asked you for hospitality and you did not give us anything, so we will not perform ruqyah for you unless you give us something in return. So they agreed on a flock of sheep, then he started to blow on him and recite Al-hamdu Lillaahi Rabb il-‘Aalameen. Then he recovered quickly from his complaint and started walking, and there was nothing wrong with him. Then they have them what they had agreed to, and some of them (the Sahaabah) said, Let us share it out. The one who had performed ruqyah said, Do not do anything until we come to the Prophet (peace and blessings of Allaah be upon him) and tell him what happened, and we will wait and see what he tells us to do. So they came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what had happened. He said, “How did you know that it is a ruqyah?” Then he said, “You did the right thing. Share them out, and give me a share.” And the Messenger of Allaah (peace and blessings of Allaah be upon him) smiled. (Narrated by al-Bukhaari, 2276, and by Muslim, 2201).
There follow some quotes from the commentary of Al-Haafiz Ibn Hajar (may Allaah have mercy on him) on the hadeeth and some additional details.
“They asked them for hospitality” means they asked them to regard them as guests. According to the report of Al-A’mash narrated by scholars others than al-Tirmidhi, it says: “The Messenger of Allaah (peace and blessings of Allaah be upon him) sent thirty of us and we camped near some people and asked them for a hospitable reception.
“was stung” means, he was stung by a scorpion.
“and they tried everything” means, they tried every kind of treatment that they usually did to treat him for the scorpion sting, they made the utmost effort to find the right treatment for him.
“So they went to them”. In the hadeeth of Jaabir, al-Bazzaar added: “And said to them, We have heard that your companion has come with light and healing. They said, Yes.”
“Do any of you have something?” Abu Dawood added in his report: “that could help our companion.”
“One of them said” According to the report of Abu Dawood: “A man among the people said, Yes, I will perform ruqyah.” The one who said this was Abu Sa’eed, the narrator of the report. His wording was: “I said, Yes, I (have something). But I will not perform ruqyah for him until you give us some sheep.”
This also appears in the report of Sulaymaan ibn Qattah, with the words: “I came to him and performed ruqyah for him by reciting the Opening of the Book [al-Faatihah].”
“So they agreed” means, they reached an agreement
“on a flock of sheep”… according to the report of al-A’mash: “They said, we will give you thirty ewes.”
“then he started to blow on him” means, he blew or spat lightly on him, with little saliva.
Ibn Abi Hamzah said: the blowing in ruqyah should come after the recitation, so as to carry the barakah (blessing) of the recitation to the parts of the body over which the saliva passes, so that the barakah travels in his saliva when he blows.
“recite Al-hamdu Lillaahi Rabb il-‘Aalameen” According to the report of Shu’bah: “He started to recite the Opening of the Book over him.” According to the report of Al-A’mash, he recited it seven times.
“Then he recovered quickly”. The meaning of nashata (translated here as “recovered”) is: he got up quickly. From the same root comes the expression rajul nasheet, meaning an active and energetic man.
“from his complaint” The word ‘iqaal (translated here as “complaint”) could refer to the rope used to tie the foreleg of an animal.
“and there was nothing wrong with him” means, his problem was gone. A problem may be described as qalabah (wa maa bihi min qalabah – translated here as “and there was nothing wrong with him”) because the one who is suffering from the problem may be turned (yuqallab) this way and that in order to find out where the problem is coming from.
“How did you know that it is a ruqyah?” Al-Daawoodi said: it means, what told you …? In the report of Ma’bad ibn Seereen it says: “And what told him?” This is something which is said to express astonishment and also admiration of a thing, which is quite appropritae in this case. Shu’bah added in his report: And it was not mentioned that he – i.e., the Prophet (peace and blessings of Allaah be upon him) – disapproved of it. Sulaymaan ibn Qattah added in his report, after the phrase “How did you know that it is a ruqyah?”, “I said: it came to me like an inspiration” i.e., I was inspired to do it.
“and give me a share” means, give me some of them – as if he wanted to be extra friendly towards them.
The hadeeth indicates that it is permissible to perform ruqyah by reciting the Book of Allaah, and that it comes under the same category as dhikr and al-du’aa’ al-ma’thoor (du’aa’s reported in the Qur’aan and Sunnah), and also other du’aa’s so long as they do not contradict what is in the Qur’aan and Sunnah.
The hadeeth also indicates that one may respond in kind to a person who does not treat one honourably, as the Sahaabah did by withholding the ruqyah from those people who had not shown them hospitality.
The hadeeth also indicates that in the absence of a specific text, one may make ijtihaad. It also demonstrates the esteem in which the Qur’aan was held in the hearts of the Sahaabah, especially Soorat al-Faatihah, and it shows that if provision (rizq) is decreed for someone, the person in whose hands it is cannot withhold it from him. Those people withheld their hospitality but Allaah had decreed that the Sahaabah should have a share of their wealth, and they withheld it, so Allaah caused the scorion to sting their chief so that the Sahaabah would get what had been decreed for them. It also demonstrates the great wisdom of Allaah in that the one who was singled out for punishment was their leader who had been foremost in withholding hospitality, because people usually follow the commands of their leaders. Since he has led them in withholding hospitality, he was singled out for the punishment whereas his people were not, which was a most fitting punishment.
In al-Mawsoo’ah al-Fiqhiyyah it says:
There is no dispute among the fuqahaa concerning the fact that it is permissible for a Muslim to perform ruqyah for a kaafir. They take as evidence the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) which has been quoted above (f – 14). … Their evidence is that the tribe near whom they camped and from whom they sought hospitality were kuffaar, and the Prophet (peace and blessings of Allaah be upon him) did not denounce that.
And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid


Uto Nov 11, 2008 1:57 am
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post Re: Questions & Answers (Engleski)
Prescribed means of warding off sihr (witchcraft) before it happens
What are the prescribed means of warding off sihr before it happens?.



Praise be to Allaah.

Among the most important means of warding off the danger of sihr before it happens is seeking protection through the adhkaar (dhikr) prescribed in Islam, making du’aa’ and reciting prayers seeking refuge that were narrated from the Prophet (peace and blessings of Allaah be upon him). These include:

1 – Reciting Aayat al-Kursiy [al-Baqarah 2:255] after every prescribed prayer, after reciting the adhkaar which are prescribed after the salaam.

2 – Reciting Aayat al-Kursiy when going to sleep. This is the greatest aayah in the Qur’aan, in which Allaah says (interpretation of the meaning):

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great”

[al-Baqarah 2:255]

3 – Reciting “Qul huwa Allaahu ahad”, “Qul a’oodhu bi Rabb il-Falaq” and “Qul a’oodhu bi Rabb il-Naas” [i.e., the last three soorahs of the Qur’aan] following every prescribed prayer, and reciting these three soorahs (three times) at the beginning of the day after Fajr prayer, and at the beginning of the night after Maghrib prayer.

4 – Reciting the last two aayahs of Soorat al-Baqarah at the beginning of the night. These are the aayahs in which Allaah says (interpretation of the meaning):

“The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. (They say,) ‘We make no distinction between one another of His Messengers’ — and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).’

Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. ‘Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector) and give us victory over the disbelieving people”

[al-Baqarah 2:285-285]

And it was narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites Aayat al-Kursiy at night will have ongoing protection from Allaah and no devil will come near him until morning comes.” And it was also narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites the last two aayahs of Soorat al-Baqarah at night, that will suffice him.” The meaning – and Allaah knows best – is that that will be sufficient protection for him against all evil.

5 – Seeking refuge in the perfect words of Allaah from the evil of that which He has created, night and day and when stopping to rest anywhere, be it in the city, in the desert, in the air or on the sea. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever stops to rest and says, ‘A’oodhu bi kalimaat Allaah il-taammah min sharri ma khalaq (I seek refuge in the perfect words of Allaah from the evil of that which He has created),’ nothing will harm him until he moves on from that place.”

6 – The Muslim should say at the beginning of the day and the beginning of the night (three times): “Bismillaah alladhi laa yadurr ma’a ismihi shay’un fi’l-ardi wa laa fi’l-samaa’i wa huwa al-samee’ al-‘aleem (In the name of Allaah with Whose name nothing on earth or in heaven can cause harm, and He is the All-Hearing, All-Knowing).” According to saheeh reports, the Messenger of Allaah (peace and blessings of Allaah be upon him) urged us to recite this, and this is a means of keeping safe from all evil.

These adhkaar and prayers for refuge are among the greatest means of warding off the evil of sihr (witchcraft) and other evils, for the one who recites them regularly with sincerity and faith, putting his trust in Allaah and depending upon Him, and being content with that.

They are also some of the most effective weapons for warding off sihr after it has happened, along with humbly beseeching Allaah constantly and asking Him to remove the harm and relieve the distress. Among the du’aa’s which have been narrated from the Prophet (peace and blessings of Allaah be upon him) to treat diseases such as sihr and other things is the ruqyah by means of which he (peace and blessings of Allaah be upon him) used to treat his companions: “Allaahumma Rabb al-naas, adhhib il-ba’s, washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, remove the harm and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind).” There is also the ruqyah by means of which Jibreel treated the Prophet (peace and blessings of Allaah be upon him): “Bismillaah urqeeka min kulli shay’in yu’dheeka, wa min sharri kulli nafsin aw ‘aynin haasid Allaah yashfeek, bismillaah urqeek (In the name of Allaah I perform ruqyah for you, from every thing that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).” This should be repeated three times. And Allaah knows best.

Majmoo’ Fataawa wa Maqaalaat al-Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), vol. 8


Uto Nov 11, 2008 2:25 am
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post Re: Questions & Answers (Engleski)
Ruling on one who thinks that sihr is OK so long as it does not cause any problems

What do you think about a man who used ruqyah, but he did not think that it helped him, so he turned from that to sihr (magic, witchcraft), and he says, I think that it is OK so long as it does not cause any problems?




Praise be to Allaah.

Sihr is evil and is kufr. If a sick person is not cured by reading (Qur’aan and du’aa’s), then we should note that medicine does not guarantee a cure either, because not every treatment produces the desired result. Allaah may delay the healing for a long time, or the person may die from this sickness. It is not a condition of treatment that the person should be healed. If a person is treated by reading Qur’aan and does not recover, that is not an excuse for turning to sihr, because we are commanded to take the permissible means prescribed in sharee’ah, and we are forbidden to use haraam means. The Prophet (peace and blessings of Allaah be upon him) said, “O slaves of Allaah, seek treatment but do not seek treatment with that which has been forbidden to you.” And it was narrated that he (peace and blessings of Allaah be upon him) said: “Allaah does not make your healing in that which He has forbidden to you.”

All things are in the hand of Allaah, may He be glorified. He is the One Who heals whomsoever He wills, and He decrees sickness and death for whomsoever He wills, as He says (interpretation of the meanings):

“And if Allaah touches you with harm, none can remove it but He, and if He touches you with good, then He is Able to do all things” [al-An’aam 6:17]

“And if Allaah touches you with harm, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He wills. And He is the Oft-Forgiving, the Most Merciful [Yoonus 10:107]

So the Muslim must be patient and seek reward with Allaah. He must limit himself to the means that Allaah has permitted, and beware of that which Allaah has forbidden, whilst also believing that the decree of Allaah is beneficial and that His command cannot be put back, as Allaah says (interpretation of the meanings):

“Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is! [Yaa-Seen 36:82]

“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists) [al-Takweer 81:29]

And there are many similar aayaat.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 112.


Uto Nov 11, 2008 2:26 am
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post Re: Questions & Answers (Engleski)
Ways of treating sihr

What is the treatment for someone who has been affected by sihr (magic or witchcraft, including spells aimed at causing hatred or love)? How can the believer save himself from this or avoid being harmed by it? Are there any du’aa’s or dhikrs from the Qur’aan or Sunnah for these things?



Praise be to Allaah.

There are different kinds of treatment:

1 – He can look at what the saahir (person who practices sihr) has done. For example, if he has put some of his hair in a place, or in a comb, or somewhere else, if it is discovered that he has put it in such-and-such a place, it should be removed and burnt or destroyed. This will cancel out what has been done and will foil the intentions of the saahir.

2 –The saahir should be forced to undo what he has done, if his identity is known. It should be said to him, “Either you undo what you have done, or you will be executed.” After he has undone it, he should still be executed by the authorities, because the saahir should be killed without being asked to repent, according to the correct view. This is what was done by ‘Umar, and it was narrated that the Messenger (peace and blessings of Allaah be upon him) said: “The punishment of the saahir is to strike him with the sword (i.e., execute him).” When Hafsah Umm al-Mu’mineen (may Allaah be pleased with her) found out that a slave woman of hers was dealing with sihr, she killed her.

3 – Reciting Qur’aan, for it has a great effect in removing (the effects of) sihr. Aayat al-Kursiy, the aayahs of sihr from Soorat al-A’raaf, Soorat Yoonus and Soorat Ta-Ha, Soorat al-Kaafiroon, Soorat al-Ikhlaas and al-Mi’wadhatayn should be recited over the person who has been affected by sihr, or into a vessel. Du’aa’ should be made for healing and good health; in particular the du’aa’ which has been narrated from the Prophet (peace and blessings of Allaah be upon him):

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

One may also recite the words used by Jibreel when he treated the Prophet (peace and blessings of Allaah be upon him) with ruqyah:

“Bismillaah urqeek, min kulli shay’in yu’dheek, wa min sharri kulli nafsin aw ‘aynin haasidin Allaah yushfeek, bismillaah urqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”

This should be repeated three times, as should the recitation of “Qul Huwa Allaah Ahad” and al-Mi’wadhatayn.

He may also recite the above into water, some of which should be drunk by the person who has been affected by sihr, and he should wash with the rest, one or more times as needed. This will remove the sihr by Allaah’s Leave. This was mentioned by the scholars (may Allaah have mercy on them), and by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed Sharh Kitaab al-Tawheed, in (the chapter entitled) Baab Ma jaa’a fi’l-Nushrah, and by others.

4 – He can take seven green lotus leaves, grind them up, and put them into water, then recite into it the aayahs and soorahs mentioned above, and the du’aa’s. Then he can drink some and wash with the rest. This is also useful for treating a man who is being kept from having intercourse with his wife. Seven green lotus leaves should be placed in water, the verses referred to above should be recited into it, then he should drink from it and wash with it. This is beneficial, by Allaah’s leave.

The verses which should be recited into the water and the lotus leaves for those who have been affected by sihr and the one who is being prevented from having intercourse with his wife because of sihr are as follows:

1- Soorat al-Faatihah

2- Aayat al-Kursiy from Soorat al-Baqarah, which is as follows (interpretation of the meaning):

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great” (al-Baqarah 2:255)

3- The verses from Soorat al-A’raaf, which are as follows (interpretation of the meaning):

“[Pharaoh] said: ‘If you have come with a sign, show it forth, if you are one of those who tell the truth.’

Then [Moosa] threw his stick and behold! it was a serpent, manifest!

And he drew out his hand, and behold! it was white (with radiance) for the beholders.

The chiefs of the people of Pharaoh said: ‘This is indeed a well-versed sorcerer;

He wants to get you out of your land, so what do you advise?’

They said: ‘Put him and his brother off (for a time), and send callers to the cities to collect —

That they bring to you all well-versed sorcerers.’

And so the sorcerers came to Pharaoh. They said: ‘Indeed there will be a (good) reward for us if we are the victors.’

He said: ‘Yes, and moreover you will (in that case) be of the nearest (to me).’

They said: ‘O Moosa! Either you throw (first), or shall we have the (first) throw?’

He [Moosa] said: ‘Throw you (first).’ So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.

And We revealed to Moosa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.

Thus truth was confirmed, and all that they did was made of no effect.

So they were defeated there and returned disgraced.

And the sorcerers fell down prostrate.

They said: ‘We believe in the Lord of the ‘Aalameen (mankind, jinn and all that exists).

The Lord of Moosa and Haaroon (Aaron).’” [al-A’raaf 7:106-122]

4- The verses from Soorat Yoonus, which are as follows (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’

And when the sorcerers came, Moosa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Moosa said: ‘What you have brought is sorcery, Allaah will surely make it of no effect. Verily, Allaah does not set right the work of Al-Mufsidoon.

And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’” (Yoonus 10:79-82)

5- The verses from Soorat Ta-Ha, which are as follows (interpretation of the meaning):

“They said: ‘O Moosa! Either you throw first or we be the first to throw?’

[Moosa] said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Moosa conceived fear in himself.

We (Allaah) said: ‘Fear not! Surely, you will have the upper hand.

And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain’” [Ta-Ha 20:65-69]

6- Soorat al-Kaafiroon

7- Soorat al-Ikhlaas and al-Mi’wadhatayn (i.e., Soorat al-Falaq and Soorat al-Naas) – to be recited three times.

8- Reciting some of the du’aa’s prescribed in sharee’ah, such as:

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

This is good, and it may also be accompanied by the du’aa’:

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

If the above verses etc. are recited directly over the person who has been affected by sihr, then the reciter blows on his head and chest, these are also among the means of healing, by Allaah’s Leave, as stated above.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 144


Uto Nov 11, 2008 2:27 am
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post Re: Questions & Answers (Engleski)
Taking payment for reciting Qur’aan over a sick person

We heard that some of those who use the Qur’aan for treatment – by reading Qur’aan and du’aa’s prescribed in sharee’ah over water or perfumed oil for the treatment of sihr (witchcraft), the evil eye and the touch of the Shaytaan (madness) – take payment for doing that. Is this permissible according to sharee’ah? Does reciting over oil or water come under the same ruling as reciting over the patient himself for the purpose of treatment?



Praise be to Allaah.

There is nothing wrong with taking payment for treating the sick by means of ruqyah, because it was reported in al-Saheehayn that a group of the Sahaabah (may Allaah be pleased with them) went to a tribe among the Arabs who did not offer them hospitality. Their chief was stung, and they did everything but to no avail. Then they came to that group of Sahaabah (may Allaah be pleased with them) and said, “Is there any raaqi (one who does ruqyah) among you? For our chief have been stung.” They said, “Yes, but you did not offer us hospitality, so we will not do ruqyah for him unless we make a deal.” So they agreed upon a number of sheep, then one of the Sahaabah did ruqyah for him by reciting Soorat al-Faatihah, and he recovered. They gave them what had been agreed upon, then the Sahaabah said to one another, “Let us not do anything until we tell the Prophet (peace and blessings of Allaah be upon him).” When they came to Madeenah, they told him about it and he said, “You did the right thing.” There is nothing wrong with reciting into water or oil to treat the sick, the one who is affected by sihr (witchcraft) or the insane, but reciting over the sick person and blowing onto him is better and is preferable. Abu Dawood (may Allaah have mercy on him) narrated with a hasan isnaad that the Prophet (peace and blessings of Allaah be upon him) recited into water for Thaabit ibn Qays ibn Shammaas, then he poured it over him. The Prophet (peace and blessings of Allaah be upon him) said, “There is nothing wrong with ruqyah so long as it does not involve shirk.” This saheeh hadeeth includes the sick person doing ruqyah for himself, and doing ruqyah by reciting into water, oil, etc. And Allaah is the Source of strength.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 408


Uto Nov 11, 2008 2:35 am
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post Re: Questions & Answers (Engleski)
It is not permissible to pray behind an imaam who is a charlatan and liar

Is it permissible to pray behind an imaam who is a charlatan and liar, knowing that some of these people can recite Qur’aan very well? Please advise us, may Allaah reward you with good.




Praise be to Allaah.

If the imaam is a charlatan who claims to have knowledge of the unseen or who does false and evil actions, then it is not permissible to take him as an imaam or to pray behind him, because whoever claims to have knowledge of the unseen is a kaafir – we ask Allaah to keep us safe and sound. Allaah says (interpretation of the meaning):

“Say: “None in the heavens and the earth knows the Ghayb (Unseen) except Allaah” [al-Naml 27:65]

The same applies to one who practices sihr (witchcraft or magic) – he comes under the same rulings as the kaafir, because Allaah says (interpretation of the meaning):

“They followed what the Shayaateen (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan (Solomon). Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us)’…”

[al-Baqarah 2:102]

But if he is a person who commits some sins, but he does not do any actions of kufr such as practising witchcraft and claiming to have knowledge of the unseen, then prayers offered behind him are valid, but it is better to find someone else who is of sound character and is righteous, to be on the safe side and to avoid differing with those scholars who say that it is not permissible to pray behind (such a person).

Sinners should not be taken as imaams, but if they are already in that position, prayers offered behind them are valid, because it may be that the people are being tested by means of them, or necessity may force us to pray behind them. But in the case of one who calls upon anyone other than Allaah, or who seeks the help of the dead, we should not pray behind him, because this action makes him one of the kuffaar, for this is the action of the mushrikeen whom the Prophet (peace and blessings of Allaah be upon him) fought against in Makkah and elsewhere. We ask Allaah to reform the Muslims and to grant them understanding of His religion, and to cause the best of them to become their leaders, for He is the All-Hearing, Ever ready to respond.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 9, p. 278


Uto Nov 11, 2008 2:37 am
Profil WWW
Moderator
Korisnikov avatar

Pridružio se: Pet Apr 15, 2005 6:41 pm
Postovi: 984
Post Re: Questions & Answers (Engleski)
Ruling on burying nails, cutting them at night and saying Bismillaah over them

some ppl tell me that cutting nails at nighttime is not allowed, and also i'v been taught that we have to spit and say bismillah on the nail or hair 3 times before throwing it in the garbage,...so that shaytan will not be able to take it or use it...




Praise be to Allaah.

There is no basis for saying that cutting the nails at night is haraam; rather a person may cut his nails whenever he wants, at any time of day or night.

Similarly, there is no basis for saying that one must say Bismillaah three times over nails or hair before throwing them away, otherwise the Shaytaan will use them. It is also not correct to say that they must be buried; a hadeeth was narrated concerning that which is da’eef jiddan (very weak). It is permissible to throw them in the garbage or down the drain, or to bury them. If a person fears that they may fall into the hands of those who practise sihr (witchcraft) then he should dispose of them in a place where they will not be able to get hold of them. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid


Uto Nov 11, 2008 2:39 am
Profil WWW
Prikaži postove u poslednjih:  Poređaj po  
Odgovori na temu   [ 21 Posta ]  Idi na stranicu 1, 2  Sledeća

Ko je OnLine

Korisnici koji su trenutno na forumu: Nema registrovanih korisnika i 3 gostiju


Ne možete postavljati nove teme u ovom forumu
Ne možete odgovarati na teme u ovom forumu
Ne možete monjati vaše postove u ovom forumu
Ne možete brisati vaše postove u ovom forumu
Ne možete slati prikačene fajlove u ovom forumu

Pronađi:
Idi na:  
Powered by phpBB © 2000, 2002, 2005, 2007 phpBB Group.
Designed by STSoftware.
Prevod - www.CyberCom.rs