ISLAM: QUESTIONS & ANSWERS: Basic Tenets of Faith

Islam: Questions And Answers Volume 2 Basic Tenets of Faith: Belief (Part 2)

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Islam: Questions And Answers Volume 2 Basic Tenets of Faith: Belief (Part 2)

Muhammad Saed Abdul-Rahman B.Sc., DipHE

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© Muhammad Saed Abdul-Rahman, 2003 ISBN for volumes 1 86179 080 5 ISBN for volume 2 paperback 1 86179 086 4 ISBN for volume 2 hardback 1 86179 087 2 ISBN for volume 2 pdf eBook 1 86179 088 0 ISBN for volume 2 Microsoft eBook 1 86179 089 9 ISBN for volume 2 Palm eBook 1 86179 090 2

All Rights reserved

British Library Cataloguing in Publication Data. A Catalogue record for this book is available from the British Library

Designed, Typeset and produced by: MSA Publication Limited, 4 Bello Close, Herne Hill, London SE24 9BW United Kingdom

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Contents Introduction .............................................................................. 1 Belief in the Divine Will and Decree ........................................ 3 49004: Belief of Ahl al-Sunnah concerning al-Qada’ wa’l-Qadar (Divine Will and Decree) ................... 3 34898: Man is following a course set by Allaah and has freedom of choice ................................................. 10 42054: There is nothing wrong with using the expression “by chance” ...................................................... 12 20806: Is man’s fate pre-destined or does he have freedom of will? ........................................................ 14 34732: Meaning of belief in al-Qadar (the divine will and decree) ....................................................... 19 11730: Her father is rejecting her suitor because he is a mujaahid and may die in battle ................. 23 43021: Nothing exists except by the will and decree of Allaah........................................................... 29 21631: Every cloud has a silver lining ............................... 32 9410: Kinds of speech that we must refrain from .................................................................................... 40 10461: Does moving house increase one’s provision? .......................................................................... 45 21521: Can we do what we want? ..................................... 46 22798: A righteous woman is suffering trials and is asking why ............................................................... 50 13610: Allaah decrees disasters for children – why? ......... 53 22407: Her brother committed suicide and she is asking serious questions about the will of...................... 60 12099: Benefits of believers’ trials .................................... 64 22244: Allaah does not force people into kufr ................... 67 22236: Is the will of Allaah the reason why people go astray?................................................................ 69 12380: Belief in al-Qadaa’ wa’l-Qadar (Divine will and decree) .................................................................. 71 v

11783: What is the fault of children born in a kaafir environment? ........................................................... 74 8630: Is it permissible to plan to do something in the future even though when death comes it cannot be put off? .............................................................. 79 11010: Ruling on using the words “if” or “if only”? ............................................................................ 81 7951: Why Allaah creates mentally disabled people ................................................................................. 83 8621: Is it permissible to say “circumstances willed” or “circumstances dictated”? ............................................. 85 9317: What is wrong with saying “the will of the people is part of the will of Allaah” ............................. 86 9846: Wishing for death because of intense distress ............................................................................... 88 11749: Not taking appropriate means on the grounds of putting one’s trust in Allaah ............................. 89 11522: Is it permissible to ask Allaah to change His decree? ......................................................................... 92 11422: The husband gets angry when his wife gives birth to a girl ............................................................. 93 11499: Failing to help those who are stricken by disasters on the grounds that this is the will of Allaah ............................................................................. 95 7216: Are Muslims fatalists? ............................................. 97 6011: Should we try to save a sick person or leave him to his fate? ......................................................... 98 5710: Should a woman wish that she was a man? ........... 100 6285: Refutation of those who excuse homosexuals on the grounds that this is the way they were created ...... 101 6287: What does Islam say about destiny and fate? ........ 103 3699: Why do people die of hunger if their provision has been decreed by Allaah? ............................ 103 1239: The wisdom behind the creation of dangerous animals ............................................................ 105 2850: Explaining human suffering and why Allaah does not prevent it ................................................ 107 vi

2562: Vows do not change qadaa’ (divine decree) ........... 108 1804: Is one’s life partner chosen by oneself or decreed by Allaah? ........................................................... 112 Belief in the Jinn, witchcraft and the evil eye ...................... 114 48967: Undoing witchcraft by using witchcraft like it ................................................................................ 114 39736: What is meant by the devils being chained up in Ramadaan? .............................................................. 116 45659: How can a person know who has envied him, and how should the one who has been envied be treated? ........................................................................ 118 42073: There is a jinni in his house ................................. 121 9574: Frightening dreams ................................................ 125 12578: Is witchcraft real? Is it permissible to seek treatment from practitioners of witchcraft ....................... 131 23415: Is it permissible to pray that my jinn companion becomes Muslim? ......................................... 140 20954: Definition of the evil eye, and ways of protecting oneself against it and treating it ...................... 143 39214: Possession and the illusions and facts that are connected to it ..................................................... 150 20105: Does Iblees have freedom of will? Why is he eager to mislead people? ......................................... 152 12653: The chaining up of the devils in Ramadaan ......... 156 6485: Iblees was not one of the angels ............................ 157 6846: Interacting with the jinn ......................................... 160 21383: Should he read Qur’aan for those who are affected by the jinn or focus on da’wah? ................... 163 9117: Is epilepsy caused by the jinn? ............................... 166 26226: Every person has a constant companion from among the jinn ......................................................... 167 31216: The evil eye may be given by the kaafirs ............. 171 8285: Is urinary incontinence caused by the jinn, and what should he do when praying? ............................. 172 20177: How was the Messenger of Allaah (peace and blessings of Allaah be upon him) bewitched? ....................................................................... 173 vii

2662: Prescribed means of warding off sihr (witchcraft) before it happens .......................................... 176 21124: What are the signs of sorcerers, fortune tellers and soothsayers? How can we tell who they are? ............................................................. 179 13654: Wife practising witchcraft on her husband .......... 181 13941: Correct ruling on one who practices magic or witchcraft ..................................................................... 183 13378: The jinn ................................................................ 185 10513: How can we protect ourselves from the harm of the jinn? .............................................................. 190 11359: How to protect oneself against the evil eye ......... 199 8214: Do the jinn help humans in some ways? ............... 203 11788: Tying a string over which verses of Qur’aan have been recited ............................................... 208 11809: Ruling on one who thinks that sihr is OK so long as it does not cause any problems ................. 209 13005: The effect of sihr on the marital relationship ....... 211 12918: Ways of treating sihr ............................................ 212 7871: Is it possible for the jinn to kidnap a human being? ................................................................... 219 9432: Sihr and its types .................................................... 220 11447: Jinn dwelling in humans ...................................... 226 11290: How to deal with sihr (magic/witchcraft) ............ 227 4010: Ruling on learning magic and removing spells from a person affected by magic ............................ 233 11063: Ruling on sick person visualizing the one who put the evil eye on him ...................................... 234 4441: Belief that sudden death is because of magic/witchcraft .............................................................. 235 10173: Is it permissible to use witchcraft to achieve a good purpose? .................................................. 237 10034: Is Iblees still alive? .............................................. 238 7107: Spiritual paths ........................................................ 246 8976: Is Iblees a jinn or an angel? .................................... 247 7654: Is it possible to talk to the jinn and use them? ......................................................................... 252 viii

7873: A person claims to know where stolen items are ........................................................................... 253 1023: A person who tells people who are present about private and secret matters ....................................... 255 7190: Can a man harm his beautiful wife with the “evil eye”? .................................................................. 256 1021: People claiming that they can make lots of money by using the jinn ............................................... 260 1000: Is there any connection between tracking skills and marriage to the jinn? ........................................ 261 7870: When is a practitioner of magic a kaafir? .............. 262 6530: It is possible for witchcraft to come between a man and his wife? ........................................... 263 1819: Jinn entering human bodies ................................... 267 1670: Can sihr (witchcraft, magic) kill? .......................... 272 2340: The world of the Jinn ............................................. 273 1310: Expelling Shaytaan is done by reciting (Soorahs 113, 114 and 2) ................................................. 281 240: Black Magic and Satanic Possession ....................... 282 Torment and Blessing in the Grave ...................................... 285 34361: Do the dead see the angels and the jinn? ............. 285 10903: The way to a good end ......................................... 286 21713: Images of the blessings of the grave .................... 292 8829: Images of the torment in the grave ........................ 296 10547: The torment and blessing in the grave are true and happen to both the soul and the body ........... 304 21212: Does the torment of the grave continue until the Day of Resurrection? ......................................... 311 9381: The Nature of Life in the Grave ............................. 314 11110: What is al-barzakh? .............................................. 318 7862: Is the punishment in the grave continuous? ........... 322 7861: The torments of the grave will expiate for the believer’s sayi’aat (bad deeds) ............................. 324 Paradise and Hell .................................................................. 326 36674: Ruling on cursing specific people ........................ 326 45804: The people of Hell will abide therein forever .............................................................................. 329 ix

34913: The people of Paradise will abide therein for ever ............................................................................. 335 22836: The ratio of people of Paradise to people of Hell .............................................................................. 339 22467: Purification of the sinners .................................... 341 14404e: Will there be animals in Paradise? ..................... 349 31174: The meaning of abiding for eternity in Hell .............................................................................. 353 10087: There will be no end to the life of the Hereafter .......................................................................... 356 21365: The meaning of the verse, “They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills” [Hood 11:107] .................................................................. 362 25843: Objection to the fact that a man will have hoor ‘iyn who will share her husband with her ................ 367 20286: Are there airports and airplanes in Paradise? .......................................................................... 373 21457: Why will there be more women in Hell than men? ......................................................................... 376 26792: Hell will never cease to exist and neither will its people ................................................................... 378 22802: How old will people be in Paradise? ................... 387 22723: What is the ruling on drawing artistic impressions of Paradise ................................................... 389 14392: His brain-damaged sister died – what will her fate be? ................................................................ 390 10144: The admission of one spouse to Paradise does not necessarily mean that the other will also be admitted ....................................................................... 392 12347: Are the resurrection, Paradise and Hell something real or merely symbolic? ................................ 394 14526: Paradise and Hell exist and they will abide so long as Allaah wills them to abide .............................. 395 14525: Will the believers see their Lord in Paradise? .......................................................................... 399 x

2912: Who are the Jews and Christians who will enter Paradise? ................................................................. 404 8578: Names of Hell ........................................................ 407 12478: The Prophet (peace and blessings of Allaah be upon him) saw Paradise ................................... 409 14567: What is the destiny of her sister who suffered from serious and painful diseases before she died? .......................................................................... 410 11742: The promise of Paradise is subject to the conditions being fulfilled and the obstacles being removed .................................................................. 413 12048: She wants to pray that she will be married to a specific man in Paradise ............................................ 414 10053: Will men in Paradise have intercourse with al-hoor aliyn? ........................................................... 415 4003: Is there anyone in Paradise now? ........................... 420 7480: When someone dies under the age of 40, will he go to Paradise? ..................................................... 421 4994: Why are some things forbidden in this world when they are permitted in Paradise? .................... 427

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Introduction Praise be to Allah, the Lord of the worlds, and peace and blessings be upon His last Messenger, Prophet Muhammad, and on his family and his companions. This book, Islam: Basic Tenets of Faith: Belief (Part 2), is Volume 2 of a series of authoritative Islamic books entitled Islam: Questions And Answers. The overall series discusses issues relevant to Islam, and present accurate and reliable information based on the true beliefs and practices of the Prophet (Peace and Blessings of Allaah be upon Him) and his companions. The objectives of the various books include: to teach and familiarize Muslims with various aspects of their religion to be a source for guiding people to Islam to assist in solving the social and personal problems of the Muslims in an Islamic context The books are directed towards Muslims and non-Muslims alike. Subject areas include, but are not limited to, Islamic fiqh and jurisprudence, Islamic history, Islamic social laws (including marriage, divorce, contracts, and inheritance), Islamic finance, basic tenets and aqeedah of the Islamic faith and tawheed, and Arabic grammar as it relates to the Qur'an and Islamic texts. The books are compilations of questions and responses about Islam, from both Muslims and Non-Muslims. The responses are handled mainly by internationally recognized Islamic shaykhs and scholars, including Shaykh al-Islam Ibn Taymiyah, Ibn Katheer, al-Albaani, Shaykh Ibn Baaz, Ibn al-Jawzi, Ibn alQayyim, Al-‘Izz ibn ‘Abd al-Salaam, al-Nawawi, Shaykh ‘Abd al-Kareem, al Khudayr, Al-Dhahabi, al-Qurtubi, Al-Sindi, alShawkaani and al-Bastawi using only authentic, scholarly sources based on the Qur'an and sunnah. References, which include 1

Haashiyat Ibn Maajah, Sharh Saheeh Muslim, Fataawa al-Lajnah al-Daa’imah, Silsilat al-Ahaadeeth al-Da’eefah, Al-Mawsoo’ah fi Ahaadeeth al-Mahdi al-Da’eefah wa’l-Mawdoo’ah, Al-Manaar al-Muneef and Fataawa Islamiyyah, are provided where appropriate in the responses. It is intended that this present series of Books will cover the following subject areas (insha-Allah): Aqeedah (Basic Tenets of Faith) Usool ul-Fiqh (Science of evidence that serve a basis for Fiqh) Fiqh (Jurisprudence and Islamic Rulings) Da'wah (Inviting others to Islam) Aadaab (Manners) Akhlaaq (Character and Morals) Tareekh wa ul Seerah (Islamic history and biography) Tarbiyyah (Pedagogy, education, and upbringing) Mashakil Nafsiyah wa Ijtimaa'yah (Psychological & Social Problems). May Allah reward the owners and maintainers of www.islamq&a for granting me full, exclusive, assignable and transferable rights to use and display all the questions and answers needed for the compilation of these books. May Allah grant everyone involved in the promotion of this project good in this world and the Hereafter and protection from the fire of hell.

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Belief in the Divine Will and Decree 49004: Belief of Ahl al-Sunnah concerning al-Qada’ wa’lQadar (Divine Will and Decree) Question: Could you explain to me the Islamic view of the Divine Will and Decree (al-qada’ wa’l-qadar)? What should I believe with regard to this topic?. Answer: Praise be to Allaah. Praise be to Allaah and blessings and peace be upon the Messenger of Allaah. We could talk at length about the Islamic view of the Divine will and decree but to make the subject easier to understand, we will start with an overview of this topic, then explain as much as space permits, asking Allaah to benefit us thereby and to accept our efforts. Note that what is meant by belief in al-qada’ (the Divine will) is: certain belief that everything that happens in this universe happens by the will and decree of Allaah. Belief in al-qadar (the Divine decree) is the sixth pillar of faith, and no one’s faith is complete without it. In Saheeh Muslim (8) it is narrated that Ibn ‘Umar (may Allaah be pleased with him) heard that some people were denying al-qadar. He said: “If I meet these people I will tell them that I have nothing to do with them and they have nothing to do with me. By the One by Whom ‘Abd-Allaah ibn ‘Umar swore, if one of them had gold equivalent to Mount 3

Uhud and he spent it, Allaah would not accept it from him unless he believed in al-qadar.” You should also note that belief in al-qadar is not valid unless you believe in the four aspects of al-qadar, which are as follows: 1 – Belief that Allaah knows all things, in general terms and in detail, from eternity to eternity. Not a single atom is unknown to Him in the heavens or on earth. 2 – Belief that Allaah has decreed all things in al-Lawh al-Mahfooz, fifty thousand years before He created the heavens and the earth. 3 – Belief that the will of Allaah is irresistable and His decree is comprehensive, so nothing happens in this universe, good or bad, but by His will. 4 – Belief that all that exists was created by Allaah. He is the Creator of all beings and the Creator of their attributes and actions, as He says (interpretation of the meaning): “Such is Allaah, your Lord! Laa Ilaaha illa Huwa (none has the right to be worshipped but He), the Creator of all things” [al-An’aam 6:102] Correct belief in al-qadar also involves believing in the following: That the individual has free will by means of which he acts, as Allaah says (interpretation of the meaning): “To whomsoever among you who wills to walk straight” [al-Takweer 81:28] “Allaah burdens not a person beyond his scope” [alBaqarah 2:286] That a person’s will and ability do not operate outside the 4

will and decree of Allaah, Who is the One Who has given him that ability and made him able to distinguish (between good and evil) and make his choice, as He says (interpretation of the meaning): “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] That al-qadar is Allaah’s plan for His creation. What He has shown us of it, we know and believe in, and what He has hidden from us, we accept and believe in. We do not dispute with Allaah concerning His actions and rulings with our limited minds and comprehension, rather we believe in Allaah’s complete justice and wisdom, and that He is not to be asked about what He does, may He be glorified and praised. This is a summary of the belief of the first generations concerning this important topic. We will discuss some of this in more detail below, asking Allaah to help us to say the right thing: 1 – The meaning of al-qada’ wa’l-qadar in Arabic: The word qada’ means perfection and completion, and the word qadar means evaluating and planning. 2 – Definition of al-qada’ wa’l-qadar in Islamic terminology: Qadar means Allaah’s decree of all things from eternity, and His knowledge that they will come to pass at the times that are known to Him and in the specific manner that He has decreed and willed. They will happen the way they are meant to and the way they are created. 3 – Is there a difference between al-qada’ and al-qadar? Some of the scholars said that there was a difference 5

between them, but perhaps the most correct view is that there is no difference in meaning between al-qada’ and al-qadar, and that each of them points to the meaning of the other. There is no clear evidence in the Qur’aan or Sunnah to indicate that there is a difference between them. The scholars are agreed that the one may be applied to the other, but it should be noted that the word qadar is most usually used in the texts of the Qur’aan and Sunnah, which indicates that we must believe in this pillar. And Allaah knows best. 4 – The status of belief in al-qadar in Islam: Belief in al-qadar is one of the six pillars of faith which were mentioned in the words of the Prophet (peace and blessings of Allaah be upon him) when Jibreel (peace be upon him) asked him about faith (eemaan). He said: “(It is) to believe in Allaah, His angels, His Books, His Messengers, the Last Day, and to believe in the Divine will and decree (al-qadar) both good and bad.” Narrated by Muslim, 8. Al-qadar is also mentioned in the Qur’aan, where Allaah 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 AlLawh AlMahfooz)” [al-Qamar 54:49] “And the Command of Allaah is a decree determined [qadran maqdooran]” [al-Ahzaab 33:38] 5 – Aspects of belief in al-qadar: Note, may Allaah help you to do that which pleases Him, that belief in al-qadar cannot be complete until you believe in the following four aspects of this doctrine: (a) Knowledge: this is the belief that the knowledge of Allaah encompasses all things and not a single atom in 6

the heavens or on earth falls outside of His knowledge. Allaah knew all of His creation before He created them. He knew what they would do by means of His ancient and eternal knowledge. There is a great deal of evidence that points to this such as the verses in which Allaah says (interpretation of the meaning): “He is Allaah, beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He) the AllKnower of the unseen and the seen. He is the Most Gracious, the Most Merciful” [al-Hashr 59:22] “and that Allaah surrounds all things in (His) Knowledge” [al-Talaaq 65:12] (b) Writing: this is the belief that Allaah has written the decrees concerning all created beings in al-Lawh alMahfooz. The evidence for that is the verse in which He says (interpretation of the meaning): “Know you not that Allaah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (al-Lawh al-Mahfooz). Verily, that is easy for Allaah” [al-Hajj 22:16]And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah wrote the decrees concerning all created beings fifty thousand years before He created the heavens and the earth.” Narrated by Muslim, 2653. (c) Will: this is the belief that everything that happens in this universe happens by the will of Allaah. Whatever Allaah wills happens and whatever He does not will does not happen. Nothing exists outside of His will. The evidence for that is in the verses where Allaah says (interpretation of the meaning): 7

“And never say of anything, ‘I shall do such and such thing tomorrow.’ 24. Except (with the saying), ‘If Allaah wills!’” [al-Kahf 18:23, 24] “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] (d) Creation: this is the belief that Allaah is the Creator of all things, including people’s actions. Nothing happens in this universe but He is its Creator, because He says (interpretation of the meaning): “Allaah is the Creator of all things” [al-Zumar 39:62] “While Allaah has created you and what you make” [alSaaffaat 37:96] And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has made every doer and what he does.” Narrated by al-Bukhaari in Khalq Af ’aal al-‘Ibaad (25) and by Ibn Abi ‘Aasim in al-Sunnah (257 and 358); classed as saheeh by al-Albaani in al-Saheehah, 1637. Shaykh Ibn Sa’di (may Allaah have mercy on him) said: Just as Allaah is the One Who created them – meaning people – He has also created that by means of which they act, namely their abilities and will, then they do various actions of obedience and sin, by the abilities and will which Allaah has created. (al-Durrah al-Bahiyyah Sharh al-Qaseedah al-Taa’iyyah, p. 18). Warning against arguing about issues of al-qadar on the basis of (human) reasoning: Belief in al-qadar is the real test of the extent of a person’s 8

belief in Allaah. It is the true test of how much a person really knows about his Lord and what results from this knowledge of certain and sincere faith in Allaah, and His attributes of majesty and perfection. That is because alqadar raises many questions for the one who gives free rein to his reasoning to try to fully comprehend it. There have been many disputes concerning the issue of al-qadar and many people have engaged in debates and misinterpreted the verses of the Qur’aan that mention it. Indeed, the enemies of Islam in all eras have provoked confusion in the Muslims’ beliefs by discussing the issue of al-qadar and stirring up doubts about it. So no one can have true and certain faith except the one who knows Allaah by His beautiful names and sublime attributes, submitting to His commands with peace of mind and trusting in his Lord. In that case no doubts or specious arguments can find a way into his heart. Undoubtedly this is the greatest proof that belief in al-qadar is more important than belief in the other pillars of faith, and that the human mind cannot independently come to understand al-qadar, because al-qadar is one of the mysteries of Allaah in His creation; whatever Allaah has disclosed to us in His Book or on the lips of His Messenger (peace and blessings of Allaah be upon him) we know, accept and believe in, and whatever our Lord has not told us, we believe in and we believe in His perfect justice and wisdom, and that He is not to be questioned about what He does, but they will be questioned. And Allaah knows best. May Allaah send blessings and peace upon His slave and Prophet Muhammad and upon his family and companions. See: A’laam al-Sunnah al-Manshoorah, 147; al-Qada’ wa’l-Qadar fi Daw’ il-Kitaab wa’l-Sunnah by Shaykh Dr. ‘Abd al-Rahmaan al-Mahmoud; al-Eemaan bi’l-Qada’ wa’l-Qadar by Shaykh Muhammad al-Hamd. Islam Q&A (www.islam-qa.com) 9

34898: Man is following a course set by Allaah and has freedom of choice Question: Does man has freedom of choice or is he following a course set by Allaah?. Answer: Praise be to Allaah. Shaykh Ibn ‘Uthaymeen was asked this question and said: The questioner should ask himself whether anyone forced him to ask this question, and does he choose the kind of car that he drives? And other such questions. Then the answer as to whether he is following a course set by Allaah or has freedom of choice will become clear to him. Then he should ask himself whether accidents happen to him by his choice? Or whether he falls sick by his choice? Or will he die by his choice? And other similar questions. Then the answer as to whether he is following a course set by Allaah or has freedom of choice will become clear to him. The answer is that the things that the wise person does, he undoubtedly does by his choice. Listen to the words of Allaah (interpretation of the meaning): “So, whosoever wills, let him seek a place with (or a way to) His Lord (by obeying Him in this worldly life)!” [al-Naba’ 78:39] “Among you are some that desire this world and some that desire the Hereafter” [Aal ‘Imraan 3:152] 10

“And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allaah’s obedience) while he is a believer (in the Oneness of Allaah — Islamic Monotheism) — then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allaah)” [al-Isra’ 17:19] “he must pay a Fidyah (ransom) of either observing Sawm (fasts) (three days) or giving Sadaqah (charity — feeding six poor persons) or offering sacrifice (one sheep)” [al-Baqarah 2:196] But if a person wants to do something and he does it, we know that Allaah has willed it. Allaah says (interpretation of the meaning): “To whomsoever among you who wills to walk straight. And you cannot will unless (it be) that Allaah wills — the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-Takweer 81:28-29] Because His Lordship (ruboobiyyah) is complete and perfect, nothing can happen in the heavens or on earth except by His will. With regard to things that happen to a person or that he does without choosing or willing them, such as sickness, death and accidents, they are purely divine will (al-qadar) and the person has no choice or will with regard to them. And Allaah is the Source of strength. Majmoo Fataawa al-Shaykh Ibn ‘Uthaymeen, vol. 2. (www.islam-qa.com) 11

42054: There is nothing wrong with using the expression “by chance” Question: Is it permissible to use the expression “by chance”, such as saying, “I went to the market and I met So and so by chance”? Is this phrase “by chance” haraam or does it constitute shirk (associating others with Allaah)? What should I say instead of this? Please advise me, may Allaah reward you with good. Answer: Praise be to Allaah. There is nothing wrong with using the phrase “by chance,” because what the speaker means is that he met that person without a prior agreement to meet, and without intending to do so; he does not mean that this meeting happened without the decree of Allaah. The use of this expression (sudfatan in Arabic) is mentioned in some ahaadeeth, such as that narrated by Muslim (2144) from Anas who said: I set out with him (i.e., with ‘Abd-Allaah ibn Abi Talhah) to go to the Messenger of Allaah (peace and blessings of Allaah be upon him), and we met him by chance and he was carrying a branding iron… Abu Dawood (142) narrated that Laqeet ibn Sabrah said: I came among the delegation of Banu’l-Muntafiq to the Messenger of Allaah (peace and blessings of Allaah be upon him). When we came to the Messenger of Allaah (peace and blessings of Allaah be upon him) it so 12

happened that we did not find him in his house but by chance ‘Aa’ishah the Mother of the Believers was there…. This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood. It says in Fataawa al-Lajnah al-Daa’imah (3/393): The expression used by many people, “I met So and so by chance” etc is not haraam and does not constitute shirk, because what is meant is meeting him without a prior appointment or agreement to meet, for example, and there is nothing wrong with this meaning. Shaykh Ibn ‘Uthaymeen was asked: What is your opinion on using the expression “by chance”? He replied: We think that there is nothing wrong with this expression. This is a customary expression which is mentioned in several ahaadeeth: We met the Messenger of Allaah (peace and blessings of Allaah be upon him) by chance, etc. With regard to people’s actions, things do happen by chance, because people have no knowledge of the Unseen and a thing may happen without a person realizing it or doing the things that lead to it or expecting it. But with regard to the actions of Allaah, this is not the case, for everything is known to Allaah and everything is decreed by Him. With regard to Him nothing ever happens by chance, but with regard to you and me, we may meet without prior arrangement and without realizing or planning it. This is what we call chance, and there is nothing wrong with that. But with regard to the actions of Allaah, this word cannot be used. Fataawa al-Shaykh Ibn ‘Uthaymeen, 3/117 And Allaah knows best. Islam Q&A (www.islam-qa.com) 13

20806: Is man’s fate pre-destined or does he have freedom of will? Question: Is our fate completely pre-destined? Some say we have a choice of which path to choose but what you will find at the end of the path has been chosen for you by Allah. I have also read that qadar was perhaps created by Jahm b. Safwan, not Allah. Where can I find the information in the Quran and if there is a set destiny how much of it is chosen by God? Is there really a set day on which I will have birth and another for earthly death, for whom I will marry? What if I did meet the man I am supposed to marry but I somehow choose the wrong path (so I may believe) only to realize I did wrong. Will he come in my path again or have I altered my destiny so that my punishment may be that I can not have this person in my life?. Answer: Praise be to Allaah. Belief in al-qadar (the divine will and decree) is one of the pillars of faith, because the Prophet (peace and blessings of Allaah be upon him) said, when he answered Jibreel’s question about faith: “(It means) believing in Allaah, His angels, His Books, His Messengers and the Last Day, and to believe in al-qadar (the divine decree) both good and bad.” What is meant by al-qadar is that Allaah has decreed all things from eternity and knows that they will happen at times that are known to Him, and in specific ways, and 14

that He has written that and willed it, and they happen according to what He has decreed. [al-Qada’ wa’l-Qadar by Dr ‘Abd al-Rahmaan al-Mahmoud, p. 39]. Belief in al-qadar is based on four things: 1 – Knowledge, i.e., that Allaah knows what His creation will do, by virtue of His eternal knowledge. 2 – Writing, i.e., that Allaah has written the destiny of all creatures in al-Lawh al-Mahfooz. 3 – Will, i.e., that what Allaah wills happens and what He does not will does not happen. There is no movement in the heavens or on earth but it happens by His will. 4 – Creation and formation, i.e., that Allaah is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and He is the Creator of them and of their actions. Whoever believes in these four believes in al-qadar. The Qur’aan affirms these things in numerous verses, such as the verses in which He says (interpretation of the meaning): “And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record” [al-An’aam 6:59] “No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (AlLawh AlMahfooz) before We bring it into existence. Verily, that is easy for Allaah” [al-Hadeed 57:22]

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“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] “Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees AlLawh AlMahfooz)” [al-Qamar 54:49] Muslim (2653) narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah wrote down the decrees of creation fifty thousand years before He created the heavens and the earth.” He said: “And His Throne was upon the water.” Hence it should be clear to you that the view that al-qadar was invented by al-Jahm ibn Safwaan is a view that has no sound basis. Al-qadar was not created, rather creation comes under the heading of belief in al-qadar. Al-Jahm went to extremes in affirming the divine will and decree, and claimed that people are compelled to do what they do and have no choice. This is a false view. The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that a person has freedom of will, and hence he will be rewarded or punished. But his will is subject to the will of Allaah, and nothing can take place in the universe that is not willed by Allaah. What some people say, that we have the choice to follow whatever path we want but at the end of this path you will find what Allaah has decreed for you, is a correct view. Allaah says (interpretation of the meaning): “Verily, We showed him the way, whether he be grateful or ungrateful” 16

[al-Insaan 76:3] “And shown him the two ways (good and evil)?” [al-Balad 90:10] “And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve” [al-Kahf 18:29] Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, explaining the view of Ahl al-Sunnah with regard to man’s deeds: People act in a real sense, and Allaah is the Creator of their actions. A person may be a believer or a kaafir, righteous or immoral, he may pray and fast. People have control over their actions, and they have their own will, and Allaah is the Creator of their control and will, as Allaah says (interpretation of the meaning): “To whomsoever among you who wills to walk straight. And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-Takweer 81:28-29] al-Waasitiyyah ma’a Sharh Harraas, p. 65. Marriage is one of the things that Allaah has decreed. The person whom you will marry is known to Allaah: He knows who he is, when he was born, where and when he will die, how he will be towards you, and other details. All of that is known to Allaah and He has written it in alLawh al-Mahfooz (the Book of Decrees), and it will inevitably come to pass as Allaah has decreed. If Allaah has decreed that you will marry one person, but you choose someone else, then no matter how long it 17

takes, you will marry that person. But your marriage to someone else is also decreed, because there is nothing that is not decreed by Allaah. It may be decreed for a woman to marry So and so the son of So and so, and he comes to propose marriage but she refuses him, and marries someone else, then he (the second man) dies or divorces her, then she accepts the first one. All of that is decreed, and it is decreed for her to marry So and so the son of So and so after initially refusing him and after some experience or trials etc. It may be decreed for a woman that a righteous man will propose marriage to her, but she will refuse him and he will never come back to her, and she will marry and live with someone else who is more or less righteous, according what Allaah has decreed. Because man does not know what is decreed for him, what he must do is to adhere to sharee’ah and abide by its commands and prohibitions, and to seek the help of Allaah and pray to Him for guidance (istikhaarah) concerning all his affairs, whilst implementing the means, one of the most important of which is consulting sincere people who have relevant experience. If a righteous man proposes marriage to a woman, she should pray to Allaah for guidance (istikhaarah) and agree to marry him. If things then go smoothly, this is an indication that what is good for her is to marry him. In conclusion, man should study the sharee’ah of Allaah and follow the commands of Allaah even if he feels reluctant, and avoid what Allaah has forbidden even if he is attached to it. All goodness is to be found in obeying sharee’ah. Allaah says (interpretation of the meaning): “Jihaad (holy fighting in Allaah’s Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you 18

like a thing which is bad for you. Allaah knows but you do not know” [al-Baqarah 2:216] He should not look at al-qadar as an excuse to ignore commands and do forbidden things, rather he should look at it in a way that will make him content with whatever painful experiences happen to him. And Allaah knows best. Islam Q&A (www.islam-qa.com) 34732: Meaning of belief in al-Qadar (the divine will and decree) Question: What is the meaning of belief in al-Qadar (the divine will and decree)?. Answer: Praise be to Allaah. Qadar means that Allaah has decreed everything that happens in the universe according to His prior knowledge and the dictates of His wisdom. Belief in al-Qadar includes four things: 1 – The belief that Allaah knows all things, in general and in detail, from eternity to eternity, whether that has to do with His actions or the actions of His slaves. 2 – The belief that Allaah has written that in al-Lawh alMahfooz (the Book of Decrees). 19

Concerning these two matters Allaah says (interpretation of the meaning): “Know you not that Allaah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (AlLawh AlMahfooz). Verily, that is easy for Allaah” [al-Hajj 22:70] In Saheeh Muslim (2653) it is narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah wrote down the decrees of creation fifty thousand years before He created the heavens and the earth.” And the Prophet (peace and blessings of Allaah be upon him) said: “The first thing that Allaah created was the Pen, and He said to it, ‘Write!’ It said, ‘O Lord, what should I write?’ He said: ‘Write down the decrees of all things until the Hour begins.” Narrated by Abu Dawood, 4700; classed as saheeh by al-Albaani in Saheeh Abi Dawood. 3 – The belief that whatever happens only happens by the will of Allaah – whether that has to do with His actions or the actions of created beings. Allaah says concerning His actions (interpretation of the meaning): “And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68] “and Allaah does what He wills” [Ibraaheem 14:27] “He it is Who shapes you in the wombs as He wills” 20

[Aal ‘Imraan 3:6] And He says concerning the actions of created beings (interpretation of the meaning): “Had Allaah willed, indeed He would have given them power over you, and they would have fought you” [al-Nisa’ 4:90] “If your Lord had so willed, they would not have done it” [al-An’aam 6:112] All events, actions and happenings occur only by the will of Allaah. Whatever Allaah wills happens, and whatever He does not will does not happen. 4 – The belief that all things that happen are created by Allaah in their essence, their attributes and their movements. Allaah says (interpretation of the meaning): “Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things” [al-Zumar 39:62] “He has created everything, and has measured it exactly according to its due measurements” [al-Furqaan 25:2] And Allaah tells us that the Prophet of Allaah Ibraaheem (peace and blessings of Allaah be upon him) said to his people: “While Allaah has created you and what you make” [al-Saaffaat 38:96 – interpretation of the meaning] 21

If a person believes in all these things then he believes correctly in the divine will and decree (al-qadar). Belief in al-qadar as we have described it above does not contradict the idea that a person has free will with regard to actions in which he has free choice. He can choose whether to or not to do things that he is able to do of acts of worship or sinful actions. Sharee’ah and real life both indicate that people have this will. With regard to sharee’ah, Allaah says concerning man’s will (interpretation of the meaning): “That is (without doubt) the True Day. So, whosoever wills, let him seek a place with (or a way to) His Lord (by obeying Him in this worldly life)!” [al-Naba’ 78:39] “so go to your tilth, when or how you will” [al-Baqarah 2:223] And He says concerning man’s ability (interpretation of the meaning): “So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:16] “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” [al-Baqarah 2:286] These verses confirm that man has a will and the ability to do what he wants and not to do what he does not want. With regard to real life, everyone knows that he has a 22

will and the ability to do what he wants and not to do what he does not want. And he can distinguish between the things that happen when he wants them to, such as walking, and those that happen without him wanting them to, such as shivering. But the will and ability of man are subject to the will and decree of Allaah, because Allaah says (interpretation of the meaning): “To whomsoever among you who wills to walk straight. And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-Takweer 81:28-29] But the entire universe is the dominion of Allaah, and nothing can happen in His dominion without His knowledge and will. And Allaah knows best. See Risaalat Sharh Usool al-Eemaan by Shaykh Ibn ‘Uthaymeen. Islam Q&A (www.islam-qa.com) 11730: Her father is rejecting her suitor because he is a mujaahid and may die in battle Question: I want to marry a man who is training to go for Jihad in a few years. However, when I brought it up to my father, he refused because he said he could not bear to see me a widow in this world. I understand the consequences of marrying someone who may die in battle (from a worldy perspective: i.e I will be living without a husband for months at a time, there is a great possiblity I may become 23

a widow, etc), however, the reward is far greater than any worldy benefit. So, is it my obligation to listen to my father? Does he have a valid islamic excuse to reject this suitor when I am more than willing to be the wife a Mujahid? Please help. Answer: Praise be to Allaah. Firstly: Marriage is a noble, legitimate bond that is encouraged by our religion in several places in the Book of Allaah and the Sunnah of His Messenger. One of the most important factors in this bond is to make a good choice when selecting a husband or wife. The Prophet (peace and blessings of Allaah be upon him) said: “Women are married for four things: for their wealth, their lineage, their beauty and their religious commitment. Choose the one who is religiously committed, may your hand be rubbed with dust [i.e., may you prosper].” Narrated by al-Bukhaari, 4802; Muslim, 1466. And he said, addressing the guardians (walis) of women: “If there comes to you with a proposal of marriage one with whose religious commitment and attitude you are pleased, then marry [your daughter or female relative under your care] to him, for if you do not do that, there will be fitnah (tribulation) on earth and widespread corruption.” Narrated by al-Tirmidhi, 1084; Ibn Maajah, 1967. Classed as saheeh by Shaykh al-Albaani in alSilsilah al-Saheehah, 1022. Moreover jihad is one of the greatest kinds of good deeds, and it is the pinnacle of Islam. Those who fight in jihad 24

are among the best of the slaves of Allaah, and are among His party of the successful. The virtue of jihad and the mujaahideen would take too long to explain here. Secondly: Going for jihad does not mean that death is certain. Allaah has created all beings and has decreed their provision and life spans. It is strange that a Muslim would think that going for jihad in the battle field means that he will be killed there, and that if he does not go for jihad he will escape death. This is a mistaken notion, because jihad does not hasten the hour of a man’s death, and not going for jihad does not delay it. A person may spend his whole life in jihad and not be killed in battle. One of the best examples of that is the great Sahaabi Khaalid ibn alWaleed (may Allaah be pleased with him) who spent most of his life in the battlefield, then he died in his bed, whilst thousands of people die every minute in their homes or places of work or on the street. Allaah says (interpretation of the meaning): “And if Allaah were to seize mankind for their wrongdoing, He would not leave on it (the earth) a single moving (living) creature, but He postpones them for an appointed term and when their term comes, neither can they delay nor can they advance it an hour (or a moment)” [al-Nahl 16:61] “No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is AllKnower, AllAware (of things)” [Luqmaan 31:34] Allaah tells us of those who think like this, and He refutes them: “O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren when they 25

travel through the earth or go out to fight: ‘If they had stayed with us, they would not have died or been killed,’ so that Allaah may make it a cause of regret in their hearts. It is Allaah that gives life and causes death. And Allaah is AllSeer of what you do” [Aal ‘Imraan 3:156 – interpretation of the meaning] Ibn Katheer said: Allaah forbids His believing slaves to imitate the kuffaar in their corrupt belief which is indicated by what they said concerning their brethren who died on journeys or in war, that if they had not travelled or gone to war, what befell them would not have befallen them. Allaah says “O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren” i.e., of their brethren; “when they travel through the earth” i.e., for the purpose of trading etc; “or go out to fight” i.e., on military campaigns; “If they had stayed with us” i.e., in our land; “they would not have died or been killed” i.e., they would not have died on the road or been killed in battle. The words, “so that Allaah may make it a cause of regret in their hearts” mean, He has created this belief in their hearts to increase their sense of grief for their people who died or were slain. Then Allaah says, refuting them: “It is Allaah that gives life and causes death” meaning, creation is in His hand, and to Him all things return. No one lives or dies except by His will and decree, and there can be no increase or decrease in the life span of anyone except by His will and decree. Tafseer Ibn Katheer, 1/ 420. And he said: Just as caution does not change the will and decree of 26

Allaah, so too fleeing from jihad or avoiding it does not hasten or delay the appointed time of death. Rather life span is decided and provision is allocated. And it cannot be increased or decreased, as Allaah says (interpretation of the meaning): “(They are) the ones who said about their killed brethren while they themselves sat (at home): ‘If only they had listened to us, they would not have been killed.’ Say: ‘Avert death from your ownselves, if you speak the truth’” [Aal ‘Imraan 3:168] “They say: ‘Our Lord! Why have you ordained for us fighting? Would that you had granted us respite for a short period?’ Say: ‘Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allaah, and you shall not be dealt with unjustly even equal to the Fateela (a scalish thread in the long slit of a date stone). Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!’” [al-Nisa’ 4:77-78] And we have narrated from the commander of the army, the leader of the troops, the guardian of Islam, the sword of Allaah unsheathed against His enemies, Abu Sulaymaan Khaalid ibn al-Waleed (may Allaah be pleased with him) that he said – when he was about to die – “I have seen such and such battles, and there is no part of my body that has not been struck by arrows, stabbed or hit, but here I am about to die in my bed like a camel. May the eyes of cowards know no sleep” – meaning that he was sad that he had not been killed in war, and was grieved that he was going to die in his bed. Tafseer Ibn Katheer, 1/300.

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Thirdly: From the above it is clear that what your father says about not wanting to see you widowed in his lifetime is mistaken, because if Allaah has decreed that for you, it will happen even if you marry someone who is not a mujaahid. His refusing this man because he is preparing himself for jihad is not an acceptable justification according to sharee’ah. But if there are other reasons that have to do with his attitude and religious commitment, then the father can refuse this marriage. Fourthly: Our advice to you is to obey your father. You do not have the right to marry without the permission of your guardian. The wise sharee’ah regards the marriage of a woman without the permission of her guardian as invalid. (a) It was narrated that Abu Moosa said: The Prophet (peace and blessings of Allaah be upon him) said: “There is no marriage without a guardian.” Narrated by al-Tirmidhi, 1101; Abu Dawood, 2085; Ibn Maajah, 1881. Classed as saheeh by Shaykh al-Albaani in Saheeh al-Tirmidhi, 1/318. (b) It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (S) said: “Any woman who gets married without the consent of her guardian, her marriage is invalid, her marriage is invalid, her marriage is invalid,” but if the marriage has been consummated then the mahr belongs to her because she has allowed him to be intimate with her. And if she has no guardian then the ruler is the guardian of the one who has no guardian. Narrated by al-Tirmidhi, 1102; Abu Dawood, 2083; Ibn Maajah, 1879. Classed as hasan by al-Tirmidhi and as 28

saheeh ibn Ibn Hibbaan (9/384) and al-Haakim (2/183). And Allaah knows best. Islam Q&A (www.islam-qa.com) 43021: Nothing exists except by the will and decree of Allaah Question: What things affect Qadr (what has already been written for us)?. Answer: Praise be to Allaah. Nothing exists except by the will and decree of Allaah, because Allaah says (interpretation of the meaning): “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] And the Prophet (peace and blessings of Allaah be upon him) said: “The pens have been lifted and the pages have dried.” Narrated and classed as saheeh by al-Tirmidhi (2516), from the hadeeth of Ibn ‘Abbaas. Al-Mubaarakfoori said: “The pens have been lifted and the pages have dried” means, What has been decreed has been written in alLawh al-Mahfooz (the Book of Decrees), and nothing else 29

will be written after that is finished. Tuhfat al-Ahwadhi, 7/186 The writing is of two types: one kind which cannot be altered or changed, which is what is in al-Lawh alMahfooz, and a type which may be altered or changed, which is in the hands of the angels. And the ultimate outcome is what is written in al-Lawh al-Mahfooz. This is one of the meanings of the words of Allaah (interpretation of the meaning): “Allaah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book (Al Lawh Al Mahfooz)” [al-Ra’d 13:39] Hence we can understand what was narrated in the Sunnah, that upholding family ties increases one’s lifespan or increases one’s provision; or that du’aa’ can alter the divine decree. For Allaah knows whether His slave will uphold the ties of kinship or make du’aa’, so He writes in al-Lawh al-Mahfooz that this person will have more provision or a longer life span. Shaykh al-Islam Ibn Taymiyah was asked: Can provision increase or decrease? Is provision what a person eats or possesses? He replied: Provision is of two types: 1 – That which Allaah knows He will provide, which cannot be changed. 2 – That which He has prescribed and told to the angels. This may increase or decrease depending on causes. If Allaah commands the angels to write provision for a 30

person if he upholds the ties of kinship, Allaah will increase his provision because of that. It was proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever would like his provision to be increased and his life span to be extended, let him uphold the ties of kinship.” Similarly the life span of Dawood was extended by sixty years and Allaah made it one hundred years, after it was originally forty. This is as ‘Umar said: “O Allaah, if you have decreed that I am to be doomed, then erase that and make me one of those who are to be blessed, because You blot out whatever You will and confirm whatever You will.” Similarly Allaah said of Nooh (interpretation of the meaning): “That you should worship Allaah (Alone), fear (be dutiful to) Him, and obey me, He (Allaah) will forgive you of your sins and respite you to an appointed term” [Nooh 71:3-4] And there is a great deal of corroborating evidence. The means of acquiring provision comes under the heading of that which Allaah has decreed. If it has been decreed that a person will earn his provision by means of his work and efforts, then Allaah will cause him to work and strive, and that which is decreed for him by means of his work will not come to him without him working to earn it. And what has been decreed for him without his having to earn it, such as an inheritance, will come to him without him working for it. Work or striving is of two types: striving in work for the sake of earning a living, such as industry, farming and business; and striving in du’a’, putting one’s trust in Allaah, treating others kindly, and so on. Allaah will help His slave so long as His slave helps his brother. Majmoo’ al-Fataawa, 8/540, 541 . Islam Q&A (www.islamqa.com) 31

21631: Every cloud has a silver lining Question: I have seen on TV many of the calamities that have befallen the Muslim ummah, in Palestine our wounds are bleeding; in Chechnya our bodies are cut; in Afghanistan our houses are destroyed; in the Philippines and in Kashmir… and now in Iraq. Tomorrow only Allaah knows who will be meet this fate… Are these calamities and these disasters that we see good or bad?. Answer: Praise be to Allaah. Disasters and calamities have been created for a reason, which none can fully comprehend but Allaah. Some of the things that Allaah has shown to us indicate this. 1 – Disasters and calamities are a test of the believer’s patience. Allaah says (interpretation of the meaning): “Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allaah?’ Yes! Certainly, the Help of Allaah is near!” [al-Baqarah 2:214] 2 – This is a sign of man’s weakness and his need for his Lord, and shows that he cannot succeed unless he realizes his need for his Lord and starts beseeching Him. 32

3 – Calamities are a means of expiation of sin and raising one’s status. The Prophet (peace and blessings of Allaah be upon him) said: “There is nothing that befalls a believer, not even a thorn that pricks him, but Allaah will record one good deed for him and will remove one bad deed from him.” Narrated by Muslim. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Trials will continue to befall the believing man and woman, with regard to themselves, their children and their wealth, until they meet Allaah with no sin on them.” Narrated by al-Tirmidhi, 2399; classed as saheeh by alAlbaani in al-Silsilah al-Saheehah, 2280. And it was narrated that Jaabir said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “On the Day of Resurrection, when people who had suffered affliction are given their reward, those who were healthy will wish their skins had been cut to pieces with scissors when they were in the world.” Narrated by alTirmidhi, 2402. See al-Silsilah al-Saheehah, no. 2206. 4 – One of the reasons for calamities is so that people will not feel content only with this world. If the world were free of calamities, man would love it more and feel content with it, and would forget about the Hereafter. But calamities wake him up from his negligence and make him strive for the place in which there are no calamities or trials. 5 – One of the greatest reasons behind calamities and trials is to warn against falling short in some matters, so that man can make up for the areas in which he has fallen short. This is like the warning that is issued to an employee or student who is falling short. The purpose behind it is 33

to make him make up for his shortcomings. If he does that, then all well and good, otherwise he deserves to be punished. The evidence for that includes the verse (interpretation of the meaning): “Verily, We sent (Messengers) to many nations before you (O Muhammad). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility). When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaytaan (Satan) made fairseeming to them that which they used to do” [al-An’aam 6:42] Another reason… is as a punishment for those who were previously warned, but did not benefit from the warning and mend their ways, and persisted in their sin. Allaah says (interpretation of the meaning): “…so We destroyed them for their sins …” [al-Anfaal 8:54] And Allaah says (interpretation of the meaning): “And indeed, We destroyed generations before you when they did wrong, while their Messengers came to them with clear proofs, but they were not such as to believe! Thus do We requite the people who are Mujrimoon” [Yoonus 10:13] “And when We decide to destroy a town (population), We (first) send a definite order (to obey Allaah and be righteous) to those among them [or We (first) increase in number those of its population] who lead a life of luxury. Then, they transgress therein, and thus the word (of 34

torment) is justified against it (them). Then We destroy it with complete destruction” [al-Isra’ 17:16] Ibn Taymiyah (may Allaah have mercy on him) said: “Grief may be accompanied by that for which a person will be rewarded and praised, so it may be good in that sense, not that grief is good in and of itself, such as one who feels sad for falling short in religious matters or for calamities that befall the Muslims. In this case a person will be rewarded for what is in his heart of loving good and hating evil, and so on, but grief in itself, if it leads to failure to do that which is enjoined, namely patience, jihad, seeking benefits and warding off harm, is forbidden, but if the person does not give it up, and it is not recorded as a sin for him then he is fine.” So the one who wishes that Allaah would change his situation without any effort on his part and that of others like him needs to understand this. 6 – Allaah says (interpretation of the meaning): “Verily, We sent (Messengers) to many nations before you (O Muhammad). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility)” [al-‘An’aam 6:42] al-Sa’di (may Allaah have mercy on him) said: (This means) We sent (Messengers) to the nations who came before you, and they disbelieved in Our Messengers and rejected Our signs. So We seized them with poverty, sickness, calamities and disasters as a mercy from Us to them, so that they might humble themselves before us and turn to Us at times of hardship. And Allaah says (interpretation of the meaning): “Evil (sins and disobedience to Allaah) has appeared on 35

land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allaah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah, and begging His Pardon)” [al-Room 30:41] al-Sa’di interprets the word fasaad (translated here as “evil”) as referring to the disasters that develop on land and sea, which are making people’s lives difficult and causing a lot of problems with regard to their livelihood and well-being. And the disasters that befall them themselves, such as diseases, plagues and the like, which happen because of the things their own hands have wrought of evil deeds that can only lead to bad consequences. This phrase “that He (Allaah) may make them taste a part of that which they have done” means, so that they might know that Allaah is requiting them for their deeds, so He gives them a foretaste of the recompense of their deeds in this world, “in order that they may return (by repenting to Allaah, and begging His Pardon)” i.e., repent from their deeds that have had this bad effect on them, and set their affairs straight. Glory be to the One Who blesses by means of His punishment, for if He were to make them taste all that they have done, no living creature would be left alive on earth. 7 – Worship at times of hardship and tribulation has a special flavour and a special reward. It was narrated from Ma’qil ibn Yasaar that the Prophet (peace and blessings of Allaah be upon him) said: “Worshipping at times of tribulation and confusion is like migrating to join me.” Narrated by Muslim, 2948. 36

Al-Nawawi said: “The Prophet (peace and blessings of Allaah be upon him) said, ‘Worshipping at times of tribulation and confusion is like migrating to join me.’ The reason why worship at such times is of such great virtue is that people become negligent about worship and are distracted from it, and no one focuses on worship except a few.” Al-Qurtubi said: “Tribulation and great hardship will happen until the matter of religion is taken lightly and people will care about nothing but their worldly affairs and how to earn a living. So worship becomes very important at times of tribulation, as Muslim narrated from Ma’qil ibn Yasaar in the marfoo’ report: ‘Worshipping at times of tribulation and confusion is like migrating to join me.’” 8 – Blessings that come after pain, hardship and calamity are more precious to people. So then they appreciate the blessings of good health and safety as they should be appreciated. Another of the benefits of calamity is a reminder of how Allaah has blessed man, because the man who is created with sight – for example – forgets the blessing of sight and does not really appreciate it, but if Allaah tests him with temporary blindness, then restores to him his sight, he will fully understand the value of this blessing. If things are always easy a person may forget this blessing and not be grateful for it, so Allaah takes it away and then restores it, as a reminder to him to be grateful for it. Calamity may remind the person to whom it happens and others of the blessings of Allaah. So when a person sees one who is insane, he appreciates the blessing of sanity; when he sees one who is sick, he appreciates the blessing of sound health. When he sees a kaafir who is living like 37

cattle, he appreciates the blessing of faith. When he sees an ignorant man he appreciates the blessing of knowledge. Only the one whose heart is open will feel this. Those who have no heart do not give thanks for the blessings of Allaah, rather they are arrogant towards the creation of Allaah. 9 – The benefit of calamity is that it rescues man from negligence and alerts him to his shortcomings in keeping his duty to Allaah, so that he does not think that he is perfect, which would lead to hardening of his heart and negligence. Allaah says (interpretation of the meaning): “When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaytaan (Satan) made fairseeming to them that which they used to do” [al-An’aam 6:43] 10 – One of the benefits of tribulations and hardships is purification. Hardships reveal how people really are, and distinguish the good from the bad, the true from the false, the believer from the hypocrite. Allaah says of the Battle of Uhud and what happened to the Muslims on that day, explaining part of the wisdom behind this trial (interpretation of the meaning): “Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good” [Aal ‘Imraan 3:179] So the true nature of all things is shown clearly. 38

11 – When Muslims help those Muslims who have been afflicted by calamity, they will be rewarded for that. The Prophet (peace and blessings of Allaah be upon him) said: “The likeness of the believers in their mutual love, mercy and compassion is that of the body; when one part of it suffers, the rest of the body joins it in staying awake and suffering fever.” Narrated by al-Bukhaari, 6011; Muslim, 2586. And he (peace and blessings of Allaah be upon him) said: “None of you truly believes until he loves for his brother what he loves for himself.” Narrated by al-Bukhaari, 13; Muslim, 45. 12 – At times of hardship and war we see the true meaning of the words of Allaah (interpretation of the meaning): “Help you one another in AlBirr and AtTaqwa (virtue, righteousness and piety)” [al-Maa’idah 5:2] Ways of cooperating in da’wah and supporting Islam include: waging jihad against the kuffaar and hypocrites for the sake of Allaah, joining with the people of Islamic da’wah in fighting the followers of kufr and misguidance, and preparing all means and tools for jihad for the sake of Allaah. One of the ways of cooperating in supporting Islam that was invented at the time of the Prophet (peace and blessings of Allaah be upon him) is cooperating in killing those who claimed to be Prophets, killing the leaders of the mushrikeen and the apostates, including those who insulted the Prophet (peace and blessings of Allaah be upon him). Islam Q&A (www.islam-qa.com)

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9410: Kinds of speech that we must refrain from Question: I know theres certain types of speech which we must refrain from. like the speech the Prophet sallalaho alayhe wasalam stayed away from please could you send that to me. Answer: Praise be to Allaah. The Muslim has to control his tongue and not speak unless he says something good. Al-Bukhaari (6018) and Muslim (47) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him speak good or else keep silent…” Al-Nawawi (may Allaah have mercy on him) said: “If he wants to speak, then if what he wants to say is good and he is confident that he will be rewarded for it, whether it is obligatory or praiseworthy, then let him speak, but if it does not seem to him that it is good and he will be rewarded for it, then let him refrain from speaking, whether he thinks it is haraam or makrooh or permissible. Based on this, it is recommended to refrain from saying permissible words and we are enjoined to avoid that, lest that lead us into something that is haraam or makrooh, which is what happens in many cases or in most cases. Allaah says (interpretation of the meaning): ‘Not a word does he (or she) utter but there is a watcher by him ready (to record it)’ [Qaaf 50:18] 40

Imam al-Shaafa’i understood the hadeeth to mean that if a person wants to say something, he should think about it: if it seems to him that it will not do any harm, then he should speak, but if he thinks that it will do some harm or he thinks that this is most likely, then he should refrain from speaking.” The Prophet (peace and blessings of Allaah be upon him) commanded us to control our tongues in more than one hadeeth, such as that narrated by al-Tirmidhi (2406) from ‘Uqbah ibn ‘Aamir who said: “I said, ‘O Messenger of Allaah, what is salvation?’ He said, ‘Control your tongue, keep to your house and weep over your sin.’” Classed as saheeh by al-Albaani in Saheeh al-Targheeb, 3331. Al-Tirmidhi (2616) also narrated that the Prophet (peace and blessings of Allaah be upon him) said to Mu’aadh, after teaching him some of the laws of Islam, “Shall I not tell you what is the foundation of all that?” I [Mu’aadh] said: “Of course, O Prophet of Allaah.” He took hold of his tongue and said, “Control this.” I said, “O Prophet of Allaah, will we be held responsible for what we say with it?” He said, “May your mother be bereft of you, O Mu’aadh! Will the people be thrown into Hell on their faces or on their noses for anything other than the harvest of their tongues?” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2110. The hadeeth enjoins refraining from indulging in specific things, because that is something that is of no benefit to a person, and indeed it may cause him a great deal of harm in his spiritual and worldly affairs. It was narrated from Ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “If my companions are mentioned, then keep quiet; if the stars are mentioned, then keep quiet; and if the divine decree 41

is mentioned, then keep quiet.” (Narrated by al-Tabaraani in al-Kabeer, 2/96. Classed as saheeh by Shaykh alAlbaani in al-Silsilah al-Saheehah, 34). This hadeeth indicates that it is not permissible for a person to speak badly of the companions of the Prophet (peace and blessings of Allaah be upon him), and that he should keep quiet about the disputes that occurred among them, because speaking badly of them or criticizing them implies that one is rejecting what Allaah said about them in the Qur’aan, where He praised them by saying (interpretation of the meaning): “And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success” [al-Tawbah 9:100] And Allaah says (interpretation of the meaning): “Muhammad is the Messenger of Allaah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers)” [al-Fath 48:29] This is how Allaah has described them in His Book, so no doubt they are of just character and are the best and greatest of mankind. So no one hates them but a hypocrite and no one loves them but a believer. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “One of the basic principles of Ahl al-Sunnah wa’l42

Jamaa’ah is that they think and say nothing to criticize the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), as Allaah has described them in the verse in which He says (interpretation of the meaning): ‘And those who came after them say: Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’ [al-Hashr 69:10] And they obey the command of the Messenger of Allaah (peace and blessings of Allaah be upon him): ‘Do not curse my companions, for by the One in Whose hand is my soul, if any one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the status of one of them, nor even come half way.’ (Agreed upon).” Majmoo’ al-Fataawa, 3/152. Abu Zar’ah (may Allaah have mercy on him) said: “If you see a man criticizing any one of the Sahaabah, then know that he is a heretic, because the Qur’aan is true, and the Messenger is true, and what he brought is true, and no one conveyed all of that to us but the Sahaabah. So whoever criticizes them means in effect to say that the Qur’aan and Sunnah are false, so it is more appropriate that he should be criticized and ruled to be a heretic who is misguided.” Al-Sawaa’iq al-Muhriqah ‘ala Ahl al-Rafd wa’l-Dalaal wa’l-Zandaqah, 2/608. With regard to the second part of the hadeeth, which enjoins refraining from speaking about the stars, what is 43

referred to by that – and Allaah knows best – is seeking guidance by the stars concerning matters that are unseen, as the people of the jaahiliyyah used to do by means of astrology, such as using the movement of heavenly bodies to indicate when certain earthly events would occur, such as the blowing of the wind, rainfall, changes in prices, and other matters which they claimed to know from the movements of heavenly bodies. They used to say that whoever got married under such and such a star, such and such would happen to him, or whoever traveled under such and such a star, such and such would happen to him, and whoever was born under such and such a star would be lucky or unlucky, etc. (See Kitaab al-Tawheed by Shaykh Saalih al-Fawzaan, Baab Id’aa’ ‘ilm al-Ghayb min Qiraa’at al-Kaff wa’lFinjaan wa ghayrihima. See also Fataawa al-‘Aqeedah, 2/185-186-187-190) by Shaykh Ibn ‘Uthaymeen, where he makes some very useful comments). With regard to the third part of the hadeeth, which refers to refraining from speaking about the divine decree (alqadar), Abu Ja’far al-Tahhaawi (may Allaah have mercy on him) said: “The divine decree is a secret known which Allaah has hidden from His creation. No angel who is close to Him and no Prophet whom He sent knows that. Pursuing such matters only leads to failure and deprivation of the mercy of Allaah, and it leads to injustice, so beware of looking into the matter, thinking about it and wondering about it. Allaah has kept knowledge of His decree from His slaves, and has forbidden them to pursue the matter, as He says in His Book (interpretation of the meaning): ‘He cannot be questioned as to what He does, while they will be questioned’ [al-Anbiya’ 21:23] 44

So whoever questions what Allaah does has rejected the ruling of the Book, and whoever rejects the ruling of the Book is a kaafir.” Sharh al-‘Aqeedah al-Tahhaawiyyah, p. 276 So the Muslim has to submit to Allaah in all His affairs, and know that whatever happens to him could never have missed him, and what misses him could never have happened to him. There is a lot that may be said on this topic. May Allaah bless the man who believes in the will and decree of Allaah without indulging in philosophical discussion about the matter. And Allaah knows best. Islam Q&A (www.islam-qa.com) 10461: Does moving house increase one’s provision? Question: Change of place bring good luck, for example this house is not good if it is changed it will bring fortune. Answer: Praise be to Allaah. Moving house does not bring good luck or more provision. But if a person lives in a house and some harm comes to him there, then he can move to another house. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: A person lived in a house and he suffered a lot of sickness and other calamities, which made him and his family feel 45

that there is something bad about the house. Is it permissible for him to leave for this reason? He answered: It may be that there is something bad about some houses, vehicles or wives, and Allaah in His wisdom causes a person to suffer some harm or to miss out on some benefit when he is with them. On that basis there is nothing wrong with selling that house and moving to another. Perhaps Allaah will cause good things to happen in the place to which he moves. It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “(If there are any) bad omens, (then they) are in three things: houses, women and horses.” This was narrated by al-Bukhaari (5093) and Muslim (2225). There may be something bad about some vehicles or some wives or some houses. If a person sees that he should realize that it is by the will and decree of Allaah, and that Allaah in His wisdom has decreed that so that the person will move to another place. And Allaah knows best. Fataawa ‘Ulama’ al-Balad al-Haraam, p. 1212. And Allaah knows best. Islam Q&A (www.islam-qa.com) 21521: Can we do what we want? Question: I have some questions about Islam, could you explain them for me? Are all of man’s actions, such as birth, death, his day-to-day behaviour, and all that he thinks about doing decreed by Allaah? Is our life programmed by 46

Allaah before we are born? Or do we have freedom of choice and can we decide and do whatever we want, without that being controlled by Allaah? In brief, do we do whatever we want or what Allaah has created us to do?. Answer: Praise be to Allaah. It should be noted that some of our circumstances are forced on us, and and we have no choice in it, such as the day when a person is born, the colour of his skin and eyes, and when he will die. All of these are matters over which people have no control, rather they happen to them by force. Given that these are matters in which people have no choice, they do not have anything to do with Paradise or Hell, torment or blessing. But some actions are the subject of choice, such as whether to believe or disbelieve, or worldly matters such as choosing what to eat or drink, and where to live. There is nothing of that nature which is entirely outside the will and decree of Allaah. But how does that happen? Belief in al-qadar (the divine will and decree) is one of the pillars of faith. The Muslim’s faith cannot be valid unless he accepts that everything comes from Allaah. Allaah 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 AlLawh AlMahfooz)” [alQamar 54:49] Indeed, the names of Allaah include al-Qaadir, al-Qadeer and al-Muqtadir (which refer to His being All-Powerful). 47

The heart of the matter is that Allaah possesses the attributes of knowledge, power and will. Based on that, if people who do deeds want to do them, whether they are sins or acts of obedience, then Allaah inevitably knows that, indeed He knew that in eternity past, before He even created the universe. Then after He knew it, He wrote it with Him, then when they wanted to do it, He willed that they should do so. If He did not will that, then they would not do it. He is AllPowerful, and He is the Creator of people’s deeds because He is the Creator of the human beings who do them. So all the deeds of mankind are written with Allaah, because Allaah has prior knowledge of them. This does not mean that Allaah compels people to do what they do, rather they have freedom of choice with regard to their deeds. Allaah says (interpretation of the meaning): “Verily, We showed him the way, whether he be grateful or ungrateful” [al-Insaan 76:3] But their actions are not compelled by Allaah, for Allaah does not force His slaves to do anything. Imaam Ibn Abi’l-‘Izz al-Hanafi said concerning a similar matter: If it is said, How can Allaah will something that He is not pleased with and does not like? How can He will it and create it? How can His will be reconciled with His hatred for it? It should be said (in response) that this is the question which has caused divisions among the people and has caused them to follow different paths and opinions. It should be noted that what is willed may be of two types: 48

that which is willed or wanted for itself, and that which is willed or wanted for something else. That which is willed or wanted for itself is that which is wanted and loved for what it is and for the goodness it contains. So it comes under the heading of aims and goals. That which is willed or wanted for something else may not be what is wanted, but it serves a purpose; it may not serve any purpose in and of itself, even though it may be a means to attain that which he wants and is aiming for. So it may be something that is disliked in and of itself, but he may seek it because it serves a purpose and helps him reach what he wants. So in this case he will have two opposing feelings, his dislike (of the means) and his desire (for the end). There is no contradiction, as these feelings are related to different things. This is like unpleasant medicine which the one who takes it knows will cure him, or like cutting off a wasted limb when he knows that will save the rest of his body, or travelling a difficult route when he knows that it will bring him to what he wants and loves. The wise man would rather accept the disliked thing on the basis that he is likely to get good results even though the ultimate end may not be quite certain. So how about Allaah, from Whom nothing is hidden? He may dislike something but it may not be against His will for it to exist, because it may be a means to an end, and it may be a means to something that Allaah likes. For example, Allaah created Iblees, who is the cause of the corruption of religions, deeds, beliefs and human wills; but nevertheless he is a means to a lot of things that Allaah likes, which result from the creation of Iblees. For these things to exist is dearer to Allaah than if they did not exist at all. Sharh al-‘Aqeedah al-Tahhaawiyyah, 252-253. Islam Q&A (www.islam-qa.com) 49

22798: A righteous woman is suffering trials and is asking why Question: I am a young woman. I used to live a happy life, although unislamic (except I used to pray and fast and reasonable hijab). Then since i got married, I started to become religious Alhamdulillah. But this is when my problems started. I always think to myself that I was not that bad in my life before marriage (as compared to other people who are much more unreligious), and I have not done many sins. So why is all this happening to me and what is the solution? Answer: Praise be to Allaah and blessings and peace be upon the Messenger of Allaah, who said: “Allaah has shared out your attitudes among you just as He has shared out your provisions. Allaah gives worldly provision to those whom He loves and those whom He does not love, but He gives religion only to those whom He loves. So whoever is given religion, Allaah loves him…” (Narrated by Ahmad, 3490; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 714). Based on this hadeeth, you should praise Allaah a great deal for this blessing which He has bestowed upon you by enabling you to adhere to His religion. Note that trials are the nature of this world which is the world of tests and trials. “and We shall make a trial of you with evil and with good. And to Us you will be returned” [al-Anbiya’ 21:35 – interpretation of the meaning] In the face of every trial the Muslim’s attitude should be 50

that of one who is certain that Allaah does not decree for him anything but that which is good for his worldly and spiritual affairs. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the believer, for his affairs are all good, and this applies to no one but the believer. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is good for him.” (Narrated by Muslim, 2999). Everything that you have mentioned in your question comes under the heading of being tested by means of things that no person would want. What you must do is to bear it with patience and realize that all of that comes for Allaah for the purpose of good which He wants for you. Adherence to the commands of Allaah is not the cause of the trials that have befallen you, because one of the things stated by sharee’ah is that righteousness is one of the causes of happiness and that the opposite is the cause of misery. Allaah says (interpretation of the meanings): “Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision)” [al-Nahl 16:97] “then whoever follows My Guidance he shall neither go astray, nor shall be distressed. But whosoever turns away from My Reminder (i.e. neither believes in this Qur’aan nor acts on its teachings) verily, for him is a life of hardship” [Ta-Ha 20:123-124] 51

Faith brings true happiness in both this world and in the Hereafter, and turning away from the remembrance of Allaah causes misery and hardship. True happiness is in the heart and is not cancelled out by whatever trials may befall the believer. Indeed the trials of this world happened to the Prophets too, as it says in the hadeeth: “The people who are most sorely tried are the Prophets, then those who are closest to them, then those who are next closest.” (Ahmad, 26539; classed as saheeh by al-Albaani in alSilsilat al-Saheehah, 1165). According to another version, “A man will be tested according to the level of his religious commitment, and the trials will keep affecting a slave of Allaah until he is left walking on the face of the earth with no burden of sin whatsoever.” (Narrated by Ibn Maajah, 4013; classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah, 3249). As stated above, in the first hadeeth quoted, ease and hardship in this life are not related to a person’s religious commitment. What we advise you to do is to strive to make yourself be patient and keep away from corrupt thoughts and from thinking negatively about Allaah. Do not let your adherence to Islam weaken because of these thoughts. One of the most important means that will help you to achieve this is making du’aa’. Indeed, difficulties may be a means of a person making more du’aa’ to his Lord, which will open the door to much good for him. Choose the du’aa’s from the Qur’aan and Sunnah that are appropriate to seeking relief from distress, such as the prayer of Ayyoob: “Verily, distress has seized me, and You are the Most Merciful of all those who show mercy” [al-Anbiya’ 21:83 – interpretation of the meaning] Be certain that you will receive a response, and do not be in too much of a hurry, for Allaah is more merciful towards 52

His slave than a mother to her child. Strive to protect yourself with dhikr as prescribed in sharee’ah. Another thing that will help you to be patient is to read the seerah (biography) of the Prophet (peace and blessings of Allaah be upon him), and the trials and hardships that he endured. You should also ponder the reward for those who are patient in this world and in the Hereafter. One of the most useful books on this topic is ‘Uddat al_Saabireen by Ibn al-Qayyim (may Allaah have mercy on him). [Note: an abridged translation of this book is available in English under the title “Patience and Gratitude”, Ta-Ha Publishers, London, UK] We ask Allaah to grant you patience and make you steadfast, and to heal you and your child, and to restore good relations with your husband and your family. May He help us and you to adhere steadfastly to the path of truth. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 13610: Allaah decrees disasters for children – why? Question: I have my friend non-muslim, i was traying to help her to know the real religion in front of Allah, one of the question she asked me is this “I understand the belief that God is testing, to use your example, the one mother who put her child in a dust bin because she didn’t want it and she miserably failed her test of love. And the woman who had so much love and desire to have a child stole one in order to fulfill her desire. She failed her test too because 53

of the wrong way she got a child. I am not questioning the adults who did wrong. I am questioning the rationale pertaining to the children. In other words, was God testing the little baby by allowing his mother to dump him in a dust bin? What type of test is this? Is a child whose parent physically harms it being tested? What type of test is that? What is the child supposed to be tested for? How much pain it can withstand? So, my question pertains to the innocent — not to the guilty. Why would God allow such innocents to be harmed worldwide?? I don’t understand that”? Answer: Praise be to Allaah. Praise be to Allaah Who is praised in all languages, worshipped at all times, Whose knowledge encompasses all places, and Whose attention is never distracted from anything. Glorified be He above having any peer or rival, and exalted be He above having any wife or child. His ruling applies to all His slaves. “There is nothing like Him, and He is the AllHearer, the AllSeer” [al-Shoora 42:11 – interpretation of the meaning] And blessings and peace be upon the one who was sent as a mercy to the worlds and as proof for all of mankind. He conveyed the message and fulfilled the trust, and strove for the sake of Allaah in the truest sense, until he left us with a clear path whose night is as clear as its day, and no one deviates from it but he is doomed… We must note that anyone who believes in the existence of Allaah and that He is the Lord and Creator, even if this believer in the existence of Allaah is not a Muslim, knows 54

that this Lord is distinct from His creation in all aspects. There is no room for likening or comparing Him to His creation. Hence Allaah says: “There is nothing like Him, and He is the AllHearer, the AllSeer” [al-Shoora 42:11 – interpretation of the meaning] If the owner of an item in this world can dispose of it however he wishes without any person bringing him to account for that because it is his property, then Allaah the Creator – like unto Whom there is none – may dispose of His “property” however He wills. We Muslims have certain faith that our Lord Who created us has the utmost wisdom which cannot suffer the slightest shortcoming whatsoever. Rather everyone who believes in the existence of the Lord and accepts Him as his Lord must believe this, otherwise he is believing in an imperfect Lord, and the one who has the least reason and faith knows that there can be no Lord Who is not perfect in every sense and far removed from any imperfection. Otherwise he is not a Lord in any real sense. We in turn, because we are part of the creation of Allaah, cannot comprehend any part of His wisdom unless He tells us of it. What He has taught of the reasons behind His actions, we understand and accept; what He has concealed from us and kept the knowledge thereof to Himself, we believe in it and we know that He does not do anything unless there is great wisdom behind it, because He is the All-Wise and AllKnowing. It should never, under any circumstances, cross our minds to think that we can bring Him to account for what He does in His dominion and creation, otherwise we will be transgressing upon the preserve of Lordship and overstepping the mark, if we claim that we can know what He knows. No one can utter such words except a heretic who does not believe in the existence of a Lord in the first place. We seek refuge with Allaah from that. 55

If we accept the words of human specialists when they are dealing with their specialties, and we do not argue with them – such as doctors, engineers, etc. – because our educational level does not enable us to understand everything that they know, then it is even more appropriate that we should accept that however the All-Knowing, from Whose knowledge nothing is hidden, deals with the affairs of His creation is undoubtedly correct and wise. We humans sometimes think that it is wise to do some things that we dislike, because there is some benefit in that for us, and if we did not do them we would be accused of being lacking in wisdom and reason. For example, if a person is sick and there is the fear that he may die, but it is known that he may be cured – by Allaah’s leave – if he takes a certain medicine, then the wise thing for him to do is to take that medicine even if it is bitter; if he fails to take it, that is regarded as a shortcoming and lack of reason on his part. There are many things that we do in life that we dislike, because of the benefits that they bring to us. For Allaah is the highest description (cf. al-Nahl 16:60), and there is no way that He can be compared to His creation. He allows some things to happen in His dominion that He hates, because they serve a greater wisdom which we, or most of us, cannot comprehend. Some of His wisdom may become clear to us, and that is by the mercy of Allaah towards His believing slaves, as He shows them some of His wisdom in this world so that they might find peace of mind. For example, if we want to ask about the reasons for something we could understand, such as why Allaah creates a child then causes him to die, perhaps if that child lived he would have committed major sins such as those that doom a person to Hell, and that would have condemned him to remain in Hell for eternity, or for a very long time, or he may have caused others such as his parents to deviate from the path of Allaah – as mentioned in the story of the boy 56

whom al-Khidr killed, as told in the story of al-Khidr and Moosa in Soorat al-Kahf. Alternatively, if this child lives he may face such difficulties that in his case death is a mercy from Allaah. Moreover, if Allaah creates him handicapped, perhaps this handicap will prevent him from committing many sins which, if he did them, would lead to his being punished on the Day of Resurrection. Not every sickness or handicap is necessarily a punishment; rather it may be a test for the child’s parents, by which Allaah will expiate for their bad deeds, or raise their status in Paradise if they bear this trial with patience. Then if the child grows up, the test will also include him, and if he bears it with patience and faith, then Allaah has prepared for the patient a reward that cannot be enumerated. Allaah says (interpretation of the meaning): “Only those who are patient shall receive their reward in full, without reckoning” [al-Zumar 39:10] For us Muslims, life does not end when we die, rather we believe that beyond death there is Paradise and Hell, in which is true life. Those who did good will find the reward for the good deeds that they did in this world, waiting for them with Allaah, and those who did evil will find the punishment for their evil deeds waiting for them. Good and evil cannot be equal, and the patience of the one who was tested and bore it with patience will not be wasted with Allaah. Indeed, those who were not tested in this world may wish that they had suffered similar calamities when they see the high status attained by those who bore calamities with patience. There is a great deal of evidence to this effect in the Qur’aan and Sunnah, for example: Allaah says (interpretation of the meaning): “And certainly, We shall test you with something of fear, hunger, 57

loss of wealth, lives and fruits, but give glad tidings to As Saabiroon (the patient)” [al-Baqarah 2:155] The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the believer, for all of it is good, and that applies to no one except the believer. If something good happens to him he gives thanks, and that is good for him, and if something bad befalls him he bears it with patience, and that is good for him.” (Narrated by Muslim, 2999). From this it should be clear to you that the calamities that befall those who seem to us to be innocent, and indeed happen to all people, are not necessarily a punishment, rather they may be mercy from Allaah, but our minds and reason are imperfect and are often unable to understand the wisdom of Allaah in such matters. Either we believe that Allaah is more just than us, and more wise, and more merciful towards His creation, so we submit to Him and accept (His will), whilst also acknowledging our inability to understand the true nature of our own selves; or we boast of our imperfect reason and feel proud of our weak selves and insist on calling Allaah to account and objecting to His decree. Such thoughts can never cross the mind of anyone who believes in the existence of a wise Lord, Creator and Sovereign Who is perfect in all ways. If we do that then we have exposed ourselves to the wrath and vengeance of Allaah, but nothing can ever harm Allaah. Allaah drew attention to this when He said (interpretation of the meaning): “He cannot be questioned as to what He does, while they will be questioned” [al-Anbiya’ 21:23] 58

A sign of man’s weakness and shortsightedness, is that he focuses on the calamities without paying any attention to the benefits they may bring, and not looking at other blessings that he enjoys and sees around him. For Allaah has blessed mankind in ways that do not compare with the calamities that may befall them. If there was a man who does a lot of good but occasionally does not do good, then forgetting the good things that he does would be regarded as ingratitude and denial. So how about when this is our attitude towards Allaah, to Whom belongs the highest description, and all of Whose dealings with His creation are good and cannot be bad in any way? Moreover, the Prophets and Messengers are the most beloved of creation to Allaah, yet despite that they are the most severely tested of mankind and suffer the most calamities – why? It is not a punishment for them and it is not because of their insignificance before their Lord. Rather it is because Allaah loves them and has stored for them a perfect reward which they will enjoy in Paradise, and He has decreed that these calamities should befall them so that He might raise them in status. He does whatever He wills, however He wills, whenever He wills; none can put back His judgement, none can repel His command and He is All-Wise, All-Knowing. And Allaah is Most High, Most Knowledgeable and Most Wise. Note: with regard to what you say about your female friend, it should be noted that it is haraam to establish an illegitimate relationship between a man and a woman. For more information on this important topic please see the fatwas under questions 9465 and 1200 on this site. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 59

22407: Her brother committed suicide and she is asking serious questions about the will of Question:

My younger brother died by hanging himself. He was only 25 yrs.old. The problem was a small tiff between my mother and himself. We are all deeply shocked and very much grieved. There are so many questions that I would like to ask you regarding this situation. Firstly, why did Allah choose this kind of death for my brother. Secondly, my father is 65 yrs old and he is very pious and my mother is extremely kind and gentle. Why did Allah show this day in their lives? Thirdly, how can we help him (my brother) who is no more? How can we see him in jannat? Can we convey our salam to him? Will our salam reach him? Also, after we did autopsy we found out that his death was not because of strangulation but because his spinal cord broke. Actually what happened was, there was a swing made out of a cloth for my kid in the room. My brother he took a stool which was nearby and tied it around his neck saying i will take my life. My mother was in the same room, praying. We feel it was not suicide, maybe it was his anger which made him do this. His friends tell us that he was not the kind to commit suicide. In fact he used to advice his friends against it if they mentioned it. His funeral was also good and his face did not look like he was suffering or anything. It looked like he was sleeping and we just had to wake him up. What does this indicate? Please reply to this as we are very troubled by this sudden demise. 60

Answer: Praise be to Allaah. In dealing with these questions we must note three things, which are: 1 – Everything happens by the will and decree of Allaah. Everything that happens in this universe, good or bad, happens by the decree of Allaah, under His control and by His will, for there is no lord except Him and no controller besides Him. 2 – We must believe that He is wise in all that He decrees, for His is the utmost wisdom in all that happens in this universe, whether we understand that or not. Indeed, much of Allaah’s wisdom cannot be comprehended by the minds of His slaves. So we must submit to Allaah, by believing that His wisdom is perfect. It is not permissible for us to object to Him, whether that means objecting to His laws or to His decrees. 3 – Suicide is a major sin and a bad end. The one who kills himself in order to escape calamities or poverty or the results of distress or anger has, by doing that, exposed himself to the punishment of Allaah. Allaah says (interpretation of the meaning): “… And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you. And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allaah” [al-Nisa’ 4:29] And it was narrated in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: 61

“Whoever kills himself with a piece of iron, that iron will be in his hand and he will be stabbing himself in the stomach with it in Hell for ever and ever. Whoever kills himself with poison, that poison will be in his hand and he will be drinking it in Hell…” Whatever happened in this case, we must refer the matter to Allaah. What appears to be the case is that what happened was suicide, because he hung himself, i.e., he tied a rope around his neck and strangled himself. So either he committed suicide or he wanted to commit suicide. And Allaah knows best. As for the righteousness of the parents, this does not mean that Allaah will not test them with some calamities, so as to show their patience and so as to erase thereby their sins. For the believer’s whole affair is good: if something good happens to him he gives thanks for it, and that is good for him, and if something bad happens to him, he bears it with patience, and that is good for him, and this applies only to the believer. So being tested with calamities does not mean that the believer is insignificant before Allaah if he is righteous and obeys Allaah. For belief in Allaah, obeying Him and fearing Him are the means that lead to one being honoured by Allaah, and kufr, immorality and disobedience are the means that lead to one being regarded as worthless by Allaah. Whoever is tested with some calamity and bears that with patience, that will raise him in status. Calamities are of different kinds, it may be a sickness, or loss of wealth, or loss of a loved one such as a son, brother, father, husband or wife. Allaah tests His slaves with ease and with calamities, with good and bad, as Allaah says (interpretation of the meaning): “and We shall make a trial of you with evil and with good. And to Us you will be returned” [al-Anbiya’ 21:35] 62

If the suicide stemmed from ignorance and the person was righteous and obeyed Allaah, and prayed regularly, then there is the hope that Allaah may forgive him, for He is the Most Merciful of those who show mercy. However, if he knew of the ruling on suicide, but he resorted to that in order to get rid of a problem from which he was suffering, then there is the danger that he is included in the warning of the punishment narrated in the hadeeth. But nevertheless he was still a believer in Allaah and His Messenger and a follower of Tawheed, not a mushrik, so he is subject to the will of Allaah. If Allaah wills He will forgive him, and if He wills he will punish him, but even if He punishes him He will eventually bring him forth from the Fire, because Allaah says (interpretation of the meaning): “Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills”[al-Nisa’ 4:48] And the Prophet (peace and blessings of Allaah be upon him) said: “Everyone who says Laa ilaaha ill-Allaah (there is no god except Allaah) and has an atom’s-weight of faith in his heart will be brought forth from the Fire.” With regard to his washing and preparation for burial, and his good appearance, that may indeed be a sign that his situation is good, that the consequences will be good for him and that he is excused and forgiven by his Lord. But we cannot be certain about any of these things, although these signs may give us hope. If the one who committed suicide was a Muslim, a follower of Tawheed and one who prayed regularly, then we can show kindness towards him by praying for forgiveness for him and asking Allaah to forgive him his sins, and to forgive him for whatever he did to himself that ended up in suicide. With regard to what is said in the question criticizing the way which Allaah chose for him to die, this is a kind of 63

objecting to the decree of Allaah. Allaah is the One Who decrees; He is the Creator of all things, and all things are subject to His decree. He is the Most Wise, the AllKnowing, but whatever action is done that goes against His law cannot be justified by saying that this is the decree of Allaah. Whatever happens in the universe of such events does not mean that it is permissible to object to the decree of Allaah, rather we are obliged to believe in the Divine decree and in the Wisdom of the Lord, may He be glorified and exalted. Shaykh ‘Abd al-Rahmaan al-Barraak. (www.islamqa.com) 12099: Benefits of believers’ trials Question: Why does Allaah burden the believers who do many acts of worship with sickness and other trials, when the sinners are enjoying all the good things in life? Answer: Praise be to Allaah. This question may be asked in two ways, either as an objection or as a quest for understanding. If it is asked as an objection, then it is an indication of the questioner’s ignorance. For the wisdom of Allaah is too great for our minds to comprehend. Allaah says (interpretation of the meaning): “And they ask you (O Muhammad) concerning the Rooh (the spirit). Say: The Rooh (the spirit) is one of the things, the knowledge of which is only with my Lord. And of 64

knowledge, you (mankind) have been given only a little”[al-Isra’ 17:85] This spirit is something which is within us and is the very essence of our lives, but we do not know it and the philosophers and thinkers are unable to define and describe it. If we are unable to know anything about this spirit, which is the closest thing in creation to us, apart from that which has been described in the Qur’aan and Sunnah, then what do you think about other matters beyond that? Allaah is Most Wise, Most Great, Most Majestic and Most Powerful, and we must submit to His will and decree with full submission, because we are unable to comprehend the ultimate goals of His wisdom. On this basis, the answer to the question is that we should say: Allaah knows best and He is Most Wise, Most Powerful and Most Great. If the question is asked as a quest for understanding, then we would tell this questioner: the believer is subjected to tests and Allaah’s testing him by means of things that may harm or hurt him brings two great benefits. The first benefit is that Allaah tests this man with regard to his faith, to see whether his faith is sincere or shaky. The believer whose faith is sincere will patiently accept the will and decree of Allaah, and will seek reward from Him. In this case the matter becomes bearable for him. It was narrated that one of the female worshippers of Allaah suffered a cut or wound in her finger, but she did not complain about the pain or show any sign of distress. She was asked about that and she said: The sweetness of its reward makes me forget the bitterness of bearing it. The believer seeks reward from Allaah and submits to Him completely. This is one benefit. With regard to the second benefit, Allaah highly praises those who are patient and says that He is with them and that He will give them reward without measure. Patience 65

is a high status which can only be attained by those who are tested with things that they bear patiently. If he bears them patiently, he attains this high status which brings great reward. So when Allaah tests the believers with things that hurt them, that is so that they may attain the status of those who are patient. Hence the Messenger (peace and blessings of Allaah be upon him), who was the greatest of all people in faith, piety and fear of Allaah, suffered twice the pain of an ordinary man when he fell sick, and he (peace and blessings of Allaah be upon him) suffered greatly at the time of death, so that he might fully attain the status of one who is patient, for he (peace and blessings of Allaah be upon him) was the most patient of those who are patient. Hence the wisdom behind Allaah’s testing of the believer with such calamities becomes clear. With regard to His giving the sinners, evildoers, immoral people and kaafirs good health and plentiful provision, this is in order to let them get carried away (with their sin, and then punish them severely later on). It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “This world is a prison for the believer and a paradise for the kaafir. They are given these good things so that they have their good things sooner, in this world, and on the Day of Resurrection they will get what they deserve of punishment. Allaah says (interpretation of the meaning): “On the Day when those who disbelieve (in the Oneness of Allaah Islamic Monotheism) will be exposed to the Fire (it will be said): “You received your good things in the life of the world, and you took your pleasure therein. Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel against Allaah’s Command (disobey Allaah)” [al-Ahqaaf 46:20] 66

The point is that this world is for the kaafirs to get carried away in, then when they move to the Hereafter and leave the life of this world in which they found pleasure, they will encounter torment – we seek refuge with Allaah. The punishment will be so much harder for them because they will suffer greatly, and because at the same time they will have lost the delights and luxuries of this world which they loved so much. There is a third benefit which we may add to the first two, which the believer will get from sickness and problems, for the believer will move to a realm that is better than this world, for he will move from something that hurts him and causes him pain to something that will bring him happiness and joy. So his joy at the delight to which he has come will be multiplied, because he has attained joy, and the pain and difficulties that he was facing will have ceased. From the fatwas of Shaykh Ibn ‘Uthaymeen, from Kitaab Fataawa Islamiyyah, 1/83. (www.islam-qa.com) 22244: Allaah does not force people into kufr Question: We read in many aayahs of the Qur’aan that Allaah says that He places a veil over the hearts of the kaafirs and a seal over their eyes, and He has made them deaf and blind to the truth. We also know that Allaah does not force anyone into kufr, so how can we understand these aayahs? Answer: Praise be to Allaah. Shaykh al-Shanqeeti (may Allaah have mercy on him) said: 67

The answer is that Allaah has explained in many verses of His Book those impediments which have been placed on their hearts, ears and eyes, such as seals and veils, have been placed on them as a suitable recompense for their previous kufr and for their disbelieving in the Messengers by choice. So Allaah has turned their hearts away by placing upon them a seal and veils etc, as a punishment for their kufr. Among the aayahs that indicate that is the verse (interpretation of the meaning): “Allaah has set a seal upon their hearts because of their disbelief” [al-Nisaa’ 4:155] This a clear Qur’aanic text which states that their previous kufr is the reason for the seal upon their hearts. And Allaah says (interpretation of the meaning): “So when they turned away (from the path of Allaah), Allaah turned their hearts away (from the Right Path)” [al-Saff 61:5] This is also a clear indication that the reason why Allaah has turned their hearts away is their initial turning away. Allaah says (interpretation of the meaning): “That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not” [al-Munaafiqoon :3] “In their hearts is a disease (of doubt and hypocrisy) and Allaah has increased their disease” [al-Baqarah 2:10] “And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first 68

time, and We shall leave them in their trespass to wander blindly” [al-An’aam 6:110] “Nay! But on their hearts is the Raan (covering of sins and evil deeds) which they used to earn” [al-Mutaffifeen 83:14] and there are other aayahs which speak of the seal on their hearts and say that their being prevented from understanding that which may benefit them is a punishment for their previous kufr. What we have mentioned here is a refutation of the specious arguments of the Jabariyyah who continually refer to these aayahs and others from the Holy Qur’aan. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 22236: Is the will of Allaah the reason why people go astray? Question: When a person goes astray and deviates, does that happen by the will of Allaah or does Allaah not decree that? Answer: Praise be to Allaah. Shaykh al-Shanqeeti (may Allaah have mercy on him) said: 69

Allaah says (interpretation of the meaning): “He whom Allaah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the Right Path)”[al-Kahf 18:17] In this aayah, Allaah explains that guidance and misguidance are in His hand alone; whomsoever He guides none can lead astray, and whomsoever He sends astray, none can guide. This meaning is also expressed in many other aayahs, such as the following (interpretation of the meaning): “He whom Allaah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the Right Path).”[al-Israa’ 17:97] “Whomsoever Allaah guides, he is the guided one, and whomsoever He sends astray, — then those! they are the losers”[al-A’raaf 7:178] “Verily, you (O Muhammad) guide not whom you like, but Allaah guides whom He wills”[al-Qasas 28:56] “And whomsoever Allaah wants to put in AlFitnah (error, because of his rejecting of Faith), you can do nothing for him against Allaah” [al-Maa’idah 5:41] “If you (O Muhammad) covet for their guidance, then verily, Allaah guides not those whom He makes to go astray (or none can guide him whom Allaah sends astray). And they will have no helpers” [al-Nahl 16:37] “And whomsoever Allaah wills to guide, He opens his 70

breast to Islam; and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky” [al-An’aam 6:125] And there are very many similar aayahs. From these and similar aayahs in the Qur’aan it may be understood that the view of the Qadariyyah, who say that man is independent in his actions, whether good or bad, and that does not happen by the will of Allaah but rather by the will of the person, is false. Glorified and exalted be Allaah far above anything happening in His dominion that does not happen by His will. Adwaa’ al-Bayaan, 4/44. (www.islam-qa.com) 12380: Belief in al-Qadaa’ wa’l-Qadar (Divine will and decree) Question: What is the status of sabr (patience) in Islam? What should the Muslim bear with patience? Answer: Praise be to Allaah. Belief in al-Qadaa’ wa’l-Qadar (Divine will and decree) is one of the pillars of faith. The Muslim’s faith is not complete unless he knows that whatever befalls him could not have missed him, and whatever misses him could not have befallen him. Everything is subject to the will and decree of Allaah, as Allaah says (interpretation of the meaning): 71

“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). [alQamar 54:49] The position of patience in relation to faith is like that of the head in relation to the body. Patience is a noble attribute with good consequences. Those who are patient will have an unlimited reward, as Allaah says (interpretation of the meaning): “Only those who are patient shall receive their reward in full, without reckoning” [al-Zumar 39:10] All the disasters and tribulations that happen on earth, or happen to the individual, or to his wealth or family, etc., were known to Allaah before they happened, He has written them in al-Lawh al-Mahfooz (the Preserved Tablet) as He says (interpretation of the meaning): “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] No matter what disasters befall a person, it is good for him, whether he knows that or not, because Allaah does not decree anything but it is good, as He says (interpretation of the meaning): “Say: ‘Nothing shall ever happen to us except what Allaah has ordained for us. He is our Mawlaa (Lord, Helper and Protector).’ And in Allaah let the believers put their trust”[al-Tawbah 9:51] Every disaster that happens, happens by Allaah’s leave. If He had not willed it, it would not have happened, but Allaah permitted it to happen and decreed it, and so it happened. Allaah says (interpretation of the meaning): 72

“No calamity befalls, but by the Leave [i.e. Decision and Qadar (Divine Preordainments)] of Allaah, and whosoever believes in Allaah, He guides his heart [to the true Faith with certainty, i.e. what has befallen him was already written for him by Allaah from the Qadar (Divine Preordainments)]. And Allaah is the AllKnower of everything”[al-Taghaabun 64:11] Once a person knows that all calamities happen by the will and decree of Allaah, then he has to believe and submit and be patient. The reward for patience is Paradise, as Allaah says (interpretation of the meaning): “And their recompense shall be Paradise, and silken garments, because they were patient”[al-Insaan 76:12] The call to Allaah (da’wah) is a great mission, and the one who undertakes it is exposed to a great deal of harm and calamities. Hence Allaah enjoined patience upon His Messenger and other Prophets: “Therefore be patient (O Muhammad) as did the Messengers of strong will” [al-Ahqaaf 46:35 – interpretation of the meaning] Allaah has guided the believers, if some matter worries them or some calamity befalls them to seek help with patience and prayer, so that Allaah will relieve their distress and give them a way out: “O you who believe! Seek help in patience and As-Salaah (the prayer). Truly, Allaah is with As-Saabiroon (the patient)” [al-Baqarah 2:153 – interpretation of the meaning] The believer must bear with patience that which Allaah has decreed, and be patient in obeying Allaah, and be patient in keeping away from sin. Whoever is patient, 73

Allaah will give him an immeasurable reward on the Day of Resurrection, as Allaah says (interpretation of the meaning): “Only those who are patient shall receive their reward in full, without reckoning” [al-Zumar 39:10] The believer in particular is rewarded in both good times and bad. The Prophet (peace and blessings of Allaah be upon him) said: “How wonderful is the affair of the believer, for all his affairs are good, and that is for no one except the believer. If something good happens to him, he gives thanks, and that is good for him, and if something bad happens to him, he bears it with patience and that is good for him.” (Narrated by Muslim, no. 2999) Allaah has taught us what we should say when calamity strikes, and has stated that those who are patient will have an honourable position with their Lord. Allaah says (interpretation of the meaning): “… but give glad tidings to As Saabiroon (the patient). Who, when afflicted with calamity, say: ‘Truly, to Allaah we belong and truly, to Him we shall return’”[al-Baqarah 2:155-156] From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri (www.islam-qa.com) 11783: What is the fault of children born in a kaafir environment? Question: People born and raised in different environments and religions naturally develop different temperaments and identities. A person born in a Hindu family becomes a 74

Hindu upon growing up. For him the Hindu religion is perfect. For such a person it is ingrained into his nature from his childhood that he is a Hindu first and last. Supposingly he receives the message of Islam. What are the chances that he will give up his religion, his identity and accept a new one. Isn’t it tough for this person to become Muslim as compared to someone born a Muslim. It scares me to think that if I were born into some other faith than Islam where would I be today. So why is it not the law that everyone does have an equal opportunity to experience and accept Islam from the cradle. It this a matter of Allah’s will, Sprituality (Hidayah) or Human Psychology. Please respond with references from Quran and hadith. Answer: Praise be to Allaah. Allaah says (interpretation of the meaning): “So set you (O Muhammad) your face towards the religion (of pure Islamic Monotheism) Haneef (worship none but Allaah Alone). Allaah’s Fitrah (i.e. Allaah’s Islamic Monotheism) with which He has created mankind. No change let there be in Khalqillaah (i.e. the religion of Allaah Islamic Monotheism), that is the straight religion, but most of men know not” [al-Room 30:30] It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every child is born in a state of fitrah (the natural state of man, i.e., Islam), then his parents make him into a Jew or a Christian or a Magian.” (Agreed upon). The correct view is that what is meant by fitrah is the religion of Islam, as stated in the hadeeth narrated by 75

Muslim from the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: “Allaah said: ‘I created My slaves as haneefs (believers in pure monotheism), then the Shaytaan misled them from their religion; he forbade them what I had permitted to them and commanded them to associate others with Me for which I had not sent down any authority.’” What it means when it is said that a child is born as a Muslim is that he is born inherently ready, when he reaches the age of discretion, if he is given the choice between Islam and its opposite, to prefer Islam over its opposite and to choose Islam as his religion, so long as there is nothing to prevent him from doing so, such as his whims and desires or tribalism. Following his desires makes him prefer falsehood so that he may attain some share of leadership or wealth, and tribalism or racial pride makes him follow his forefathers or elders, even if they are not following true guidance. Allaah says (interpretation of the meaning): “Nay! They say: ‘We found our fathers following a certain way and religion, and we guide ourselves by their footsteps’” [al-Zukhruf 43:23] And Allaah tells us what the followers among the people of Hell will say (interpretation of the meaning): “And they will say: ‘Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way’” [al-Ahzaab 33:67] If every child is born in a state of fitrah, then obviously there will be some who will be influenced in ways that are in accordance with that fitrah and will strengthen it, such as those who are born to Muslim parents and grow up in a Muslim society. And there will be some whose fitrah is changed, such as those who are born to kaafir parents and group up among the kuffaar, be they Jews, Christians, Magians or mushrikeen. Undoubtedly the one who is born in Islam has means of guidance and happiness 76

which are not available to others who are born and grow up in kaafir societies. Being given easy access to the means of faith and guidance is a blessing from Allaah which He gives to whomsoever He wills. It should also be noted that the person whose fitrah has been changed from Islam will not be punished for the sins of another; rather he will be punished if the call of the Messenger (peace and blessings of Allaah be upon him) reaches him and he does not accept it out of stubbornness, arrogance or tribalistic pride in the religion of his forefathers and countrymen, because proof is established against him when the call of the Messenger reaches him, and in such a case, if he persists in his kufr then he deserves to be punished. Allaah says (interpretation of the meaning): “And We never punish until We have sent a Messenger (to give warning)” [al-Israa’ 17:15] What you say in your question, “It scares me to think…”, is correct and is wise, for it is the blessing of Allaah upon you that you were born in Islam. If you had been born into another religion, there would have been the fear that you might remain in that false religion, but when Allaah wills good for His slave, He makes it easy for him to have the means of guidance which will bring him from the religion of kufr to the religion of Islam. The entire matter is up to Allaah. But when you say in your question, “So why is it not the law that…?” this is a false question caused by unawareness of the wisdom of Allaah and His ways of dealing with His creation. Of course it is impossible for the same opportunities to be available to all, because there are so many different human religions, and guidance to Islam happens when a person chooses to be guided, because Allaah has given man the ability to distinguish between truth and falsehood, between what is beneficial and what is harmful, by means of the reason that He has 77

instilled in him, and the explanations with which He has sent His Messengers. At the same time, the will of the person is subject to the will of Allaah, for He is the One Who sends astray whomsoever He wills by His justice and wisdom, and He guides whomsoever He will by His grace and wisdom. Allaah says (interpretation of the meaning): “Verily, this (the Qur’aan) is no less than a Reminder to (all) the ‘Aalameen (mankind and jinn) To whomsoever among you who wills to walk straight. And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”[al-Takweer 81:27-29] Shaykh ‘Abd al-Rahmaan al-Barraak . (www.islamqa.com) 12867: Ruling on saying “you don’t deserve this” to one who is sick Question: Sometimes when people visit a person who is sick, they say to him, “you don’t deserve this”. Or when they hear that a certain person is sick, they say, “By Allaah, he doesn’t deserve that. We hope that you can tell us whether it is permissible to say this or not? Answer: Praise be to Allaah. It is not permissible to say this, because it is like objecting to Allaah, may He be exalted. He knows best about the 78

situation of His slaves, and He is Most Wise in what He decrees for them of health and sickness, richness and poverty, and so on. What is prescribed is to say, “May Allaah grant him good health and heal him,” and similar good phrases. May Allaah help all the Muslims to understand their religion and adhere to it steadfastly, for He is the Best to be asked. Majmoo’ Fataawaa 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. 421 (www.islam-qa.com) 8630: Is it permissible to plan to do something in the future even though when death comes it cannot be put off? Question: I wanted to ask whether it is wrong to plan something I mean that we have to do this tommorrow or next month or next year? Though I strongly believe that death may come any moment. Answer: Praise be to Allaah. There is nothing to prevent a person from making plans and estimating what he will need in the future, and thinking of what he hopes to achieve, or saying, ‘I will do such-and-such tomorrow,’ or next week, or next year.’ But when he does that he has to say ‘in sha Allaah (if Allaah wills).’ Allaah says (interpretation of the meaning): 79

“And never say of anything, ‘I shall do such and such thing tomorrow,’ except (with the saying): ‘If Allaah will.’…” [al-Kahf 18:23] Everything that a person intends to do in the future, or resolves to do, or hopes to achieve, is based on hope, and hope is what motivates people to do things. But the believer strives in this world for the sake of that which will benefit him in both his religion and his worldly affairs. So he takes the means and puts his trust in Allaah, and seeks His help, as the Prophet (peace and blessings of Allaah be upon him) said: “Strive to do that which will benefit you, and seek the help of Allaah.” And Allaah says (interpretation of the meaning): “… So worship Him and put your trust in Him…” [Hood 11:123] The kaafir and the negligent person, on the other hand, depend on the means and forget their Lord in Whose Hand is Sovereignty and nothing happens except what He wills. If a man looks at the obstacles which stand between him and what he hopes for, and he thinks too much about death and other obstacles, he will stop making efforts and neglect his own interests. Thus it is apparent that man cannot live this life without some hope which will make him strive to pursue the things that he wants to achieve. But the believer should not hope for too much or feel too content with this world, or prefer its pleasures; rather he should strive to make the Hereafter his goal, and work to do righteous deeds which will bring him closer to his Lord, and seek the help of His blessings to obey Him, so that he may attain happiness in this world and in the Hereafter. Shaykh ‘Abd al-Rahmaan al-Barraak (www.islamqa.com) 80

11010: Ruling on using the words “if” or “if only”? Question: A man said, “If only you had done such and such, none of this would have happened to you.” Another man who heard him said, “This word (if only) was forbidden by the Prophet (peace and blessings of Allaah be upon him), it is a word that leads the one who says it to kufr.” A third man said, “The Prophet (peace and blessings of Allaah be upon him) said, concerning the story of Moosa with al-Khidr, ‘May Allaah have mercy upon Moosa. If only he had had patience, so that Allaah would have told us more of what happened between them.’” Another man referred to the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “ The strong believer is more beloved to Allaah than the weak believer…‘If only” opens the door to the Shaytaan.” Does this abrogate that, or not? Answer: Praise be to Allaah. Everything that Allaah and His Messenger said is truth. The word ‘if’ or ‘if only’ is used in two ways: 1. To express grief for the past and distress what has been decreed. This is what is not allowed, as Allaah says (interpretation of the meaning): “O you who believe! Be not like those who disbelieve (hypocrites) and who say to their brethren when they travel through the earth or go out to fight: ‘If they had stayed with us, they would not have died or been killed,’ so that Allaah may make it a cause of regret in their hearts” [Aal ‘Imraan 3:156] 81

This is what the Prophet (peace and blessings of Allaah be upon him) forbade when he said, “If anything happens to you, do not say, ‘If only I had done such and such, then such and such would have happened.’ Say instead, ‘Qaddar Allaah wa maa sha’a kaan (Allaah decreed and what He wills happens), for ‘If only’ opens the door to the Shaytaan”, i.e., it makes you vulnerable to grief and fear, which is harmful to you and is of no benefit. Know that whatever befalls you, you could not have avoided, and whatever does not happen to you, you could not have made it happen to you, as Allaah says (interpretation of the meaning): “No calamity befalls, but by the Leave [i.e. Decision and Qadar (Divine Preordainments)] of Allaah, and whosoever believes in Allaah, He guides his heart” [alTaghaabun 64:11] They said, this is a man to whom calamity happens, but he knows that it is from Allaah, so he accepts it and submits. 2. When the word ‘if’ is used to convey beneficial knowledge, such as the aayah (interpretation of the meaning): “Had there been therein (in the heavens and the earth) aalihah (gods) besides Allaah, then verily, both would have been ruined” [al-Anbiyaa’ 21:22] The second type is used to express love for goodness, such as saying, “If only I had what so and so has, I would do what he does.” Saying things like this is permissible. The hadeeth of the Prophet (peace and blessings of Allaah be upon him), “If only he [Moosa] had had patience, so that Allaah would have told us more of what happened 82

between them” is of this nature, as is the aayah (interpretation of the meaning): “They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you” [al-Qalam 68:9] Our Prophet (peace and blessings of Allaah be upon him) wished that Allaah has told us more of their [Moosa and al-Khidr] story, and he mentioned that in order to point out his love for patience and the results that come from it, and the benefits that it can bring. There was no element of fear, grief or neglect of the duty of patience in the face of what has been decreed. And Allaah knows best. Majmoo’ al-Fataawa al-Kabeer by Ibn Taymiyah, 1023-9 (www.islam-qa.com) 7951: Why Allaah creates mentally disabled people Question: Why has Allah created mentally Disabled people Answer: Praise be to Allaah. One of the basic principles of Islam is to believe in the wisdom of the Lord in what He creates and commands, and in what He wills and decrees, in the sense that He does not create anything in vain and He does not decree anything in which there is not some benefit for His slaves. 83

So everything that exists is His will and decree. Allaah says (interpretation of the meaning): “Allaah is the Creator of all things” [al-Ra’d 13:16] His perfect wisdom decrees that He creates opposites, so He has created angels and devils, night and day, purity and impurity, good and ugly, and He has created good and evil. He created His slaves with differences in their bodies and minds, and in their strengths. He has made some rich and some poor, some healthy and some sickly, some wise and some foolish. By His wisdom, He tests them, and He tests some by means of others, to show who will be grateful and who will be ungrateful. Allaah says (interpretation of the meanings): “Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer and seer. Verily, We showed him the way, whether he be grateful or ungrateful” [al-Insaan 76:2] “Who has created death and life that He may test you which of you is best in deed” [al-Mulk 67:2] When the sound believer sees disabled people, he recognizes the blessing that Allaah has bestowed upon him, so he gives thanks for His blessing, and He asks Him for good health. He knows that Allaah is Able to do all things. People are incapable of comprehending Allaah’s wisdom. He cannot be questioned as to what He does , while they will be questioned. Glorified and exalted be He. Whatever you understand of His wisdom, believe in it, and whatever you cannot understand, say, “Allaah knows best and is most wise, and we know nothing except that which You have taught us, and He is the All-Knowing, Most Wise.” Shaykh ‘Abd al-Rahmaan al-Barraak. (www.islamqa.com) 84

8621: Is it permissible to say “circumstances willed” or “circumstances dictated”? Question: I read in some stories, literary works and journalistic articles the phrase “circumstances willed” or “circumstances dictated”, or “fate decreed”. What is the ruling on these phrases? Answer: Praise be to Allaah. These are inappropriate phrases, because circumstances and fate do not have a will. The great scholar Muhammad ibn ‘Uthaymeen (may Allaah preserve him) was asked about these phrases, and said: “ ‘Fate willed’ or ‘circumstances willed/dictated’ are reprehensible phrases, because the Arabic word for circumstances, zuroof, is the plural of zarf, which is another word for time – and time does not have a will. Similarly, fate does not have a will either. The One Who does have a will is Allaah. If a person says ‘the decree of Allaah dictated such and such’, there is nothing wrong with that. But it is not correct to attribute will to decrees, because the will does not belong to the description, it belongs to the One Who is described.” Majmoo’ Fataawa wa Rasaa’il Muhammad ibn ‘Uthaymeen, 3/131-132 From al-Eemaan bi’l-Qadaa’ wa’l-Qadar by Muhammad ibn Ibraaheem al-Hamad, p. 147 (www.islam-qa.com) 85

9317: What is wrong with saying “the will of the people is part of the will of Allaah” Question: I read in some books written by thinkers the phrase, “The will of the people is part of the will of Allaah.” I hope you can tell me how correct this saying is. Answer: Praise be to Allaah. Shaykh ‘Abd al-Rahmaan al-Doosari (may Allaah have mercy on him) was asked about this phrase, and he answered as follows: This is a serious fabrication which some theorists and those who implement their ideas have dared to utter; nothing of this nature was ever spoken in the kaafir environments of past centuries. The worst that was said in the past was when they used the will of Allaah as an excuse, as Allaah tells us (interpretation of the meaning): “Those who took partners (in worship) with Allaah will say: ‘If Allaah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will).’” [al-An’aam 6:148]. Allaah showed them to be liars, but these philosophers attribute to the so-called people the will to do whatever they want, in order to justify the plans which they want to carry out. We must confront this evil lie in order to prove that it and the motives of those who say this are false, because on the basis of their corrupt idea the people will be allowed to do whatever they want 86

and conduct their affairs in such a way that there will be no restrictions laid down by the sharee’ah and the Book, only those that suit their whims and desires, or are based on their materialistic interests and physical desires, or their power – like the kaafir peoples who do not follow the religion of Allaah and do not care about morality or virtue. Not even Abu Jahl and his ilk, as evil and stubborn as he was, dared to utter this lie, because the abhorrence of this lie is obvious to anyone who has common sense. People’s tastes and inclinations vary, so if the will of the people is regarded as being part of the will of Allaah, this would mean that all kinds of trends such as existentialism, communism, nazism, zionism, the law of the jungle and others are also part of the will of Allaah that He enjoins upon people. Then all the things that evil souls desire and sick hearts love, such as promiscuity, immorality, drinking alcohol and fulfilling physical desires at the expense of others would also be a part of the will of Allaah. So why do they criticize and condemn others for it, if the will and desires of the people are part of the will of Allaah concerning the rulings that He likes? Why would Allaah send Messengers and reveal Books, and enjoin jihaad, and issue commands and prohibitions to the people, if their will is part of His will that He likes? This is impossible; it is the ultimate immorality and misguidance. Those who make this claim do not apply it to themselves, rather they use it as permission to suppress the people who do not submit to their power or act according to their plans. It is as if the people whom they are ruling with an iron fist are the people whose will is divine and is part of the will of Allaah. Falsehood is inevitably self-contradictory, and points out 87

its own false nature. This is an action of major shirk, because they have made the people rivals to Allaah, and they have made their desires rivals to His sharee’ah and wisdom, instead of subject to Allaah’s rulings and adhering to His limits, content with and implementing His sharee’ah. Al-Ajwibah al-Mufeedah li Muhimmaat al-‘Aqeedah, p. 77-78 (www.islam-qa.com) 9846: Wishing for death because of intense distress Question: I have great problems in my work and in my social life. Is it permissible for me to wish for death? Answer: Praise be to Allaah. Your state is like that described by the poet: “If death were for sale I would buy it. This life is something in which there is nothing good.” This is wrong. It is not permissible for the believer to wish for death. If he has to say something, then let him recite the du’aa’ that has been reported for such cases. The Prophet (peace and blessings of Allaah be upon him) said: “Let not any one of you wish for death because of some harm that has befallen him. If he must wish for something then let him say, ‘O Allaah, keep me alive so long as life is good for me, and let me die when death is good for me.’” (Narrated by al-Bukhaari (al-Fath), 11/ 154) 88

From al-Eemaan bi’l-Qadaa’ wa’l-Qadar by Muhammad ibn Ibraaheem al-Hamad, p. 159 (www.islam-qa.com) 11749: Not taking appropriate means on the grounds of putting one’s trust in Allaah Question: Some Sufis say that we should not take appropriate means, on the grounds of putting our trust in Allaah and submitting to His will and decree. Is this correct? What is the correct view? Answer: Praise be to Allaah. This is one of the matters which have caused widespread problems, both on the individual level and on an ummahwide scale. The Muslim ummah has gone through many crises and difficult times, and it has emerged from them through enlightened thinking, penetrating insight and sound concepts, searching for the right means and weighing up the consequences and causes, and only then taking the appropriate means and approaching matters from the right direction. Thus – by the will of Allaah – they overcame those crises and emerged from those calamities, regaining their honour and past glory. This is how the ummah was during its golden ages. But in these later times in which the ummah has been swamped by ignorance and overwhelmed by ideas of heresy and westernization, and bid’ah (reprehensible innovations) and misguidance have become widespread, 89

many Muslims have become confused about this matter. They have made belief in al-qadaa’ wa’l-qadar (the will and decree of Allaah) an excuse for laziness, and a justification for not being determined and resolved or thinking about higher matters such as how to achieve glory and success. They have preferred the easy, cheap route to the proper but difficult road. Their solution was for a man to rely on al-qadar (Divine decree), and on the fact that Allaah is the One Who does whatever He wants; whatever He wills happens and whatever He does not will does not happen – so let His will be done and let His decree come to pass. We have no means of changing anything and we have no involvement in any of that. In this manner, many Muslims very easily submitted to the decrees without resisting them by taking the prescribed or permissible means. So they did not enjoin what is good, forbid what is evil, wage jihaad against the enemies of Allaah, strive to spread knowledge and do away with ignorance, combat destructive thought and misleading ideas… all on the grounds that Allaah willed that! The truth is that this major disaster and immense misguidance led the ummah into a deep pit of backwardness and decline, and enabled its enemies to overwhelm it, and brought upon it calamity after calamity. But taking the appropriate means does not affect belief in al-qadar; in fact it is part of perfecting that belief. Allaah decrees things for us, and He wants things from us. What He decrees for us is hidden from us, but what He wants from us, He commands us to do. He wants us to convey the call to the kuffaar even if He knows that they will not believe. He wants us to fight them even if He knows that we will be defeated by them. He wants us to be one ummah 90

even if He knows that there will be divisions and differences among us. He wants us to be severe against the disbelievers and merciful amongst ourselves, even if He knows that we will be too severe with one another, and so on… It is this confusion about what Allaah wants for us and what He wants from us that has led to the confusion about this matter and caused us to fall into haraam things. It is true that Allaah is the One Who does whatever He wants, He is the Creator of all things, the One in Whose hand is the sovereignty of all things, the One to Whom belong the keys of the heavens and the earth, but He has created laws according to which this universe operates, although He is Able to go beyond these laws but He does not do this for everyone. Believing that Allaah is Able to help the believers against the disbelievers does not mean that He will help the believers when they are not doing anything to take the appropriate means, because victory without taking the means is impossible and Allaah’s power does not have to do with the impossible, and because it is contrary to Allaah’s wisdom, and His power is connected to His wisdom. The fact that Allaah is Able to do something does not mean that an individual, a group or the ummah is able to do the same thing. Allaah’s power is an attribute that is unique to Him, and people’s abilities are unique to them – confusing Allaah’s power and belief in it with a person’s ability and doing what Allaah has commanded him to do is what makes people sit down and do nothing; this is what paralyzes peoples and nations. This is what was noted and pointed out by one of the German orientalists, who said, when recording the history of the Muslims in later periods: “The nature of the Muslim 91

is submission to the will of Allaah and acceptance of His decree, and submission with all that he possesses to the One, the Subduer.” This obedience has two effects. In the early period of Islam, it played a major role in wars and led to ongoing victory, because it instilled in soldiers the spirit of sacrifice. But in later times it was a cause of stagnation which overwhelmed the Muslim world and threw it downhill, keeping it isolated from world events. (al-‘Almaaniyyah by Shaykh Safar al-Hawaali, quoting from Paul Schamtaz in his book Islam the world power of tomorrow, p. 87) al-Eemaan bi’l-Qadaa’ wa’l-Qadar by Muhammad ibn Ibraaheem al-Hamad, p. 144 (www.islam-qa.com) 11522: Is it permissible to ask Allaah to change His decree? Question: How correct is this phrase which some people say in their du’aa’ – “O Allaah, I do not ask You to change Your decree but I do ask for Your help when it comes to pass”? Answer: Praise be to Allaah. This du’aa’ is recited by many people, but it is not an appropriate du’aa’, because it has been prescribed for us to ask Allaah to change His decree if there is something bad in it. Hence Imaam al-Bukhaari (may Allaah have mercy on him) entitled a chapter in his Saheeh “Whoever seeks 92

refuge with Allaah from having an evil end to this worldly life and from having a bad fate, and the aayah (interpretation of the meaning): ‘Say: I seek refuge with (Allaah) the Lord of the daybreak, from the evil of what He has created’ [al-Falaq 113:1-2].” Then he quoted the words of the Prophet (peace and blessings of Allaah be upon him): “Seek refuge with Allaah from the difficulties of severe calamities, from having a bad end and bad fate.” (al-Bukhaari, 7/215, Kitaab al-Qadar). al-Eemaan bi’l-Qadaa’ wa’l-Qadar by Muhammad ibn Ibraaheem al-Hamad, p. 147 (www.islam-qa.com) 11422: The husband gets angry when his wife gives birth to a girl Question: Some of the Muslims, may Allaah guide them, get angry when Allaah blesses them with daughters, and they get very upset when a daughter arrives. I also know someone who has threatened to divorce his wife if she produces a daughter. I hope that you can shed some light on this topic from the point of view of Islamic sharee’ah. Answer: Praise be to Allaah. Undoubtedly this action is one of the deeds of the first Jaahiliyyah, from the conduct of its ill-mannered people, those who were blamed and condemned in the Qur’aan and Sunnah. How similar things are today to those times. If you visit any maternity hospital in a Muslim country, and look 93

around at the faces of those to whom daughters have been born, listening to what they say and seeing how they are, you will see a strange similarity between many of these people and the people of the Jaahiliyyah, of whom Allaah says (interpretation of the meaning): “And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief! He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonour or bury her in the earth? Certainly, evil is their decision!” [al-Nahl 16:58-59] One of the manifestations of this dislike of daughters is that in some hospitals, when they find out whether the foetus is male of female by doing an ultrasound scan, if it is male they tell the family, and if it is female they say nothing. This is a very serious matter from which stem a number of haraam things, including the following: - It implies objecting to the decree of Allaah. - It is a rejection of the gift which Allaah has given, instead of thanking Him for it. This is sufficient to earn Allaah’s anger and expose one to punishment. - It involves humiliating the woman and putting her down, and putting unbearable pressure on her. - It is an indication of foolishness, ignorance, stupidity and a lack of reason. - It implies resemblance to the people of the Jaahiliyyah. The Muslim should avoid such behaviour, and save himself from such destructive thinking. Submitting to the 94

decree of Allaah is obligatory, and accepting it is one of the attributes of the believers. Moreover, the virtue of girls is not unknown, for they are our mothers and sisters, and wives. They are one half of society which gives birth to the other half, so it is as if they are the entire society. See Tuhfat al-Mawlood fi Ahkaam al-Mawlood by Ibn al-Qayyim, p. 16. Another indication of their virtue is the fact that Allaah calls their coming a gift (something which is bestowed), and mentions them before the males in the aayah (interpretation of the meaning): “He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills” [alShooraa 42:49] The Prophet (peace and blessings of Allaah be upon him) also explained their virtue and urged kind treatment of them, as he said: “Whoever is tested by means of these girls, and he treats them with kindness, they will be a protection for him from the Fire.” (Narrated by alBukhaari, 1418, with al-Fath; Muslim, 2729). al-Eemaan bi’l-Qadaa’ wa’l-Qadar by Muhammad ibn Ibraaheem al-Hamad, p. 160 (www.islam-qa.com) 11499: Failing to help those who are stricken by disasters on the grounds that this is the will of Allaah Question: Some people see their Muslim brothers who have been stricken by calamities and disasters, and they do not move or feel motivated to help them, nor do they urge others to do that, on the grounds that what has happened is the will 95

of Allaah and it is not right for us to help them when Allaah is punishing them! Some people, when they are told to do good to the poor and needy, they say, how can we do good to them when Allaah has willed this for them? Allaah has made them poor and you want to make them rich? Or they say, if Allaah wanted to, He could make them rich without our help. What is the Islamic view concerning such comments? Answer: Praise be to Allaah. These and similar comments are undoubtedly false speech, which is indicative of great ignorance or despicable negligence. The will of Allaah can never be grounds for committing sin or neglecting obligatory duties. Moreover, Allaah has commanded us to help Muslims who are in dire straits and to help the needy. He denounces those who fail to do this duty, as He says (interpretation of the meaning): “Nay! But you treat not the orphans with kindness and generosity (i.e. you neither treat them well, nor give them their exact right of inheritance)! And urge not one another on the feeding of AlMiskeen (the poor)! And you devour the inheritance — all with greed. And you love wealth with much love” [al-Fajr 89:1720] Not feeding the poor is one of the causes of a person entering Hell. Allaah says (interpretation of the meaning): “ ‘What has caused you to enter Hell?’ 96

They will say: “We were not of those who used to offer the Salaah (prayers), Nor we used to feed AlMiskeen (the poor); [al-Muddaththir 74:42-44] Wealth belongs to Allaah; if He willed, He could take it away from the person who says these things. Would he, in that case, when he is in desperate need for food, like to have said to him what he is saying to others? This view is seriously mistaken and is a great misguidance. The one who says this is like those of whom Allaah says (interpretation of the meaning); “And when it is said to them: ‘Spend of that with which Allaah has provided you,’ those who disbelieve say to those who believe: ‘Shall we feed those whom, if Allaah willed, He (Himself) would have fed? You are only in a plain error’” [Yaa-Seen 36:47] Al-Eemaan bi’l-Qadaa’ wa’l-Qadar by Muhammad ibn Ibraaheem al-Hamad, p. 140 (www.islam-qa.com) 7216: Are Muslims fatalists? Question: Are Muslims fatalists? Answer: Praise be to Allaah. Fatalists are those who think that a person has no choice 97

in what he does and is compelled to do it, and that his actions are like the actions of a tree which is moved by the wind. Their opposites are those who think that a person creates or initiates his own deeds. The Ahl al-Sunnah wa’lJamaa’ah (Sunni Muslims who follow the way of the Prophet ‘ (peace and blessings of Allaah be upon him)) follow a middle path between these two extremes and believe that man has a free will but that this will is subject to the Will of Allaah. A person does not initiate his own deeds, neither is he compelled to do what he does; he can decide for himself, within the framework of the Will of Allaah. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 6011: Should we try to save a sick person or leave him to his fate? Question: Allah knows all, even events that have not yet occured. However what is the Islamic view of destiny or predestination. Is a man free to be the master of his fate or is “something written” for example a person may be dying, some will say his death is the wish of Allah and others will try to save the dying man. Is it written or can a man write his fate himself? Answer: Praise be to Allaah. Everything is written and decreed, as Allaah says (interpretation of the meaning): 98

“We have neglected nothing in the Book” (al-An’aam 6:38) “And everything they have done is noted in (their) Records (of deeds).” (al-Qamar 54:52) And in the Saheeh Hadeeth: “The first thing which Allaah created was the Pen. He said to it: ‘Write!’ It said, ‘O Lord, what should I write?’ He said: ‘Write what is to happen until the Day of Resurrection.’” According to another hadeeth: “Allaah decreed everything for His creation fifty thousand years before He created the heavens and the earth.” These decrees are hidden from us and we do not know them. It is not permissible for us to rely on this and neglect to strive and take all necessary means. There is no contradiction between the two ideas. The Prophet (peace and blessings of Allaah be upon him) said: “O slaves of Allaah, seek treatment but do not seek treatment in haraam things, for Allaah has not sent down any disease without also sending down the cure.” And he (peace and blessings of Allaah be upon him) also said: “Strive, and that for which each person was created will be made easy for him.” We do not know what has been decreed until after the fact. Allaah has given us free will and freedom of choice, but we do not move beyond the framework of the will and decree of Allaah. To sum up, there is no contradiction 99

between trying to save a person from death and the idea that Allaah decrees all things, which we do not know until after they happen. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 5710: Should a woman wish that she was a man? Question: I wanted to ask this that men get to have many hoors in paradise, why is it not the same for women? Infact they would have to share one husband with several others( hoors & wives). Is there something else of this sort that I don’t know of. I do know there will be much more in Paradise than just marriage & there husbands. But still i would like this question to be answered...it has been in my mind for quite some while. Answer: Praise be to Allaah. Some of the female Sahaabah wished that they were men so that they could fight in jihaad for the sake of Allaah. Then Allaah revealed (interpretation of the meaning): “And wish not for the things in which Allaah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allaah of His Bounty. Surely, Allaah is Ever All-Knower of everything” [al-Nisaa’ 4:32] 100

Allaah forbade woman to wish for the things that are the exclusive preserve of men, for Allaah has given men a certain share of deeds in this world and they will have a corresponding share of reward in the Hereafter – and the same applies to women. So ask Allaah, the Most Generous Bestower to give you of His bounty, instead of indulging in wishful thinking, for Allaah knows best what is suited to His slaves in the way in which He shares out good things among them. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 6285: Refutation of those who excuse homosexuals on the grounds that this is the way they were created Question: Salaam. I’m not gay but I’m just wondering from a moral standpoint that since homosexuality is forbidden under Islam, what would happen to gay or lesbian individuals? A lot of gay and lesbians say that their sexual orientation is natural and they are born gay. Assuming that they are correct since straight people don’t know, if homosexuality is outlawed in Islam then why would Allah make them that way so that their existence is a tortured and sexually frustrated way? Answer: Praise be to Allaah. We do not agree with their claim that their sexual orientation is natural; rather it is a distortion of nature. 101

Allaah counted their deed as wrongdoing and immoral, and He sent upon the people of Lut a punishment the like of which no other nation had seen. He also tells us that this punishment is not ever far from the wrongdoers. Their claim that their orientation is natural serves only to propagate and spread immorality, and it is just an excuse for them. Many of them change their appearance so as to look odd, so how can we say that this is how they were created? Allaah does not create anyone just to punish or torture them. He created mankind to worship Him, but He may try His slaves with hardship as a test of their faith, to expiate for their sins and to raise their status. Allaah is too Just to force a person to commit sin and then punish him. On the contrary, people commit sins by their own free choice – like these perverted people – and it is for this that they deserve to be punished. Allaah says (interpretation of the meaning): “and your Lord treats no one with injustice” [al-Kahf 18:49] And Allaah says (interpretation of the meaning): “Nay, Allaah never commands Fahshaa’ (evil deeds, unlawful sexual intercourse). Do you say of Allaah what you know not?” [al-A’raaf 7:28] And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 102

6287: What does Islam say about destiny and fate? Question: how does islam view destiny and fate ? Answer: Praise be to Allaah. Belief in destiny and fate is one of the basic beliefs of Islam. It means that Allaah is the Knower of all things and the Creator of all things; nothing exists outside of His will and decree. He wrote down all things with Him in al-Lawh al-Mahfooz (the Preserved Tablet), and this was fifty thousand years before He created the universe. Everything in the universe, every creature and the things it does, is the creation of Allaah. Whatever He wills happens, and whatever He does not will does not happen. If something happens to a person, it could not have missed him, and if something does not happen to him, it could not have happened to him. A person is not forced to obey or disobey Allaah – he has free will as befits his state, but it is subject to the will of the Creator. And Allaah knows best.. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 3699: Why do people die of hunger if their provision has been decreed by Allaah? Question: If Allah has ordained the “rizk” for everyone then why do people die of starvation. 103

Answer: Praise be to Allaah. Allaah is al-Razzaaq (the Provider) and the best of those who give provision. “And no moving (living) creature is there on earth but its provision is due from Allaah” [Hood 11:6 – interpretation of the meaning]. The rizq (provision) of Allaah will not be brought by the carefulness of the miser, nor will it be prevented by the hostility of one who does not want it to come to another. It is part of the Wisdom of Allaah that He differentiates between His slaves in their provision just as He differentiates between them in their physical creation and their attitudes. So He gives in abundance to whomever He wills and gives little to whomever He wills. He may give plenty to some people and little to others. He is the One Who guarantees the provision of His slaves according to His prior knowledge and decree. Allaah knows and decrees that some of His slaves will be given plenty and some will be given little; He has reasons for that that are beyond our comprehension. In His wisdom, He gives plenty or gives little as a test for His slaves, testing them with blessings or with calamities, as He says (interpretation of the meaning): “and We shall make a trial of you with evil and with good” [al-Anbiya’ 21:35] Allâh says (interpretation of the meaning): “But when He tries him be straitening his means of life, he says: ‘My Lord has humiliated me!” [al-Fajr 89:16] But then Allaah says (interpretation of the meaning): “Nay!” [al-Fajr 89:16], meaning, it is not as he thinks; Allaah blesses whoever he wills and makes things difficult for whomever He wills, and this is a test, not a sign of honour or humiliation. By means of this test, it becomes 104

apparent who is grateful and patient, and who is the opposite. And Allaah is the Knower of all things. this response was written for us by our Shaykh ‘Abd alRahmaan al-Barraak. (www.islam-qa.com) 1239: The wisdom behind the creation of dangerous animals Question: What is The wisdom behind the creation of dangerous animals ? Answer: Praise be to Allaah. There are two aspects to the answer to this question: general and specific. The general answer is that the Muslim believes that Allaah is All-Wise and All-Knowing, and He does not create anything in vain; all of His actions are based on Wisdom. If the wisdom behind any of His actions is hidden from the believer, then he should still adhere to this principle, and not think of his Lord in bad terms. The specific answer is that the wisdom behind the creation of these things is to manifest the perfect nature of Allaah’s creation and control of all things. Even though the created things are so many, He provides for them all. He also tests people by means of these (dangerous creatures), rewards those who are afflicted by them and makes manifest the bravery of those who kill them. By creating them, He tests His slaves’ faith and certainty: the believer accepts the matter and submits, whilst the doubter says, 105

“What is the point of Allaah creating this?!” He also demonstrates the weakness and incapability of man, whereby he suffers pain and sickness because of a creature which is far smaller than he is. One of the scholars was asked about the wisdom behind the creation of flies. He said, so that Allaah may humiliate the noses of the tyrants with them. Because of the existence of harmful creatures, it becomes apparent how great is the blessing in the creation of beneficial things, as it is said that contrast with the opposite demonstrates the nature of things. The study of medicine has demonstrated that many beneficial drugs are derived from the venom of snakes and the like. Glory be to the One Who has created benefits in things that to all outward appearances are harmful. Moreover, many of these dangerous animals are food for other creatures which are beneficial, and this forms the ecological cycle in the environments where Allaah has created them. But the Muslim has to believe that everything that Allaah does is good, and that there is no pure evil in what He creates. In everything that He creates there has to be some aspect of good, even if it is hidden from us, as is the case with the creation of Iblees, who is the head of evil. But there is wisdom and a purpose behind his creation, for Allaah tests His creatures by means of him, to distinguish the obedient from the disobedient, those who strive from those who are negligent, the people of Paradise from the people of Hell. We ask Allaah to bless us with strength of faith and understanding of our religion. May Allaah bless our Prophet Muhammad and grant him peace. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 106

2850: Explaining human suffering and why Allaah does not prevent it Question: How do we explain God to someone who believes that while God exists, they cannot accept or understand how a merciful, comapssionate God would allow so much human suffering to take place. The analogy they give is that if we are God’s children, why does God not protect us — just as a parent would gaurd over their children? Answer: Praise be to Allaah. Allaah (God) Almighty, is most merciful and compassionate, without any doubt. Yet his actions can not be fully comprehended by our incompetent minds. What simplifies this issue is that we all agree that Allaah is fair, just, wise and knowing. That means whatever heAlmighty- does, is with a legitimate purpose although we may not be able to understand, just why. For example, a caring and loving doctor and father may be forced to amputate the leg of his only son. There is no doubt that this father loves his son. Yet his action was for the sake of this beloved son, although it may seem cruel to those who do not understand the circumstances. Allah – Almighty – has the greater and higher example, and it is not to any of his creatures to question his doings as it is mentioned in Sura 21 verse 23 (interpreted means: “He cannot be questioned for His acts, but they will be questioned (for theirs)”. It is a Muslim’s belief that suffering of pain, hunger, tragic accidents etc, are due to one’s sins, for Allaah wants this suffering to erase these sins which were made by this 107

Muslim. Allaah says in Sura 42 verse 30 interpreted means: “Whatever misfortune happens to you, is because of the things your hands have wrought, and for many (of them) He grants forgiveness”. It is also apparent that man in times of crisis gets closer to Allaah and starts repenting, while in times of ease and comfort he is far from remembering the blessings of Allaah and he uses these gifts and blessings in committing sin after sin. Allaah -Almighty- has shown man the path of good and evil, and he gave him the power and will to choose. Therefore, man is accountable to his deeds and the punishment he receives for them, for life in this world is merely a test, but the results are to be known in the hereafter and Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 2562: Vows do not change qadaa’ (divine decree) Question: Assalamu Alaikum Please help me to understand. I need to know the meaning of the following Hadith: Narrated Abu Huraira: The Prophet said (PBUH) (that ALLAH said), “Vowing does not bring to the son of Adam anything I have not already written in his fate, but vowing is imposed on him by way of fore ordainment. Through vowing I make a miser spend of his wealth” 108

This Hadith is from Al-Qadar. Please help me with this meaning. I have also sent you a question asking you to please explain the meanings of some of the Surahs and ayats that we are supposed to pray. The reference number 2241. Is it possible for you to please answer that question. May ALLAh guide and protect you for your kindness and help and may he bless our Prophet Muhammad (PBUH), Wassalam. Answer: Praise be to Allaah. The hadeeth you mention was narrated by Imaam alBukhaari (may Allaah have mercy on him) in his Saheeh from Abu Hurayrah from the Prophet (peace and blessings of Allaah be upon him), who said (that Allaah said): “Vowing does not bring to the son of Adam anything that I have not already written in his Qadar (preordainments), but vowing is imposed on him by way of preordainment. Through vowing I make a miser spend of his wealth.” (Saheeh al-Bukhaari, no. 6119) Ibn Hajar (may Allaah have mercy on him) said in his commentary on this hadeeth: “Ibn ‘Umar said: ‘The Prophet (peace and blessings of Allaah be upon him) forbade the making of vows.’ … A clear statement prohibiting vows came in the report of al‘Alaa’ ibn ‘Abd al-Rahmaan from his father from Abu Hurayrah, recorded by Muslim in the words ‘Do not make vows,’ and in the phrase ‘(Making vows) does not bring forward anything or delay anything [i.e., it has no effect whatsoever],’ and in the report of ‘Abd-Allaah ibn Murrah, ‘It does not change anything,’ – which is more general. A similar phrase was reported in the hadeeth of Abu Hurayrah: ‘Vowing does not bring to the son of Adam 109

anything that I have not already written in his Qadar (preordainments)…’ Ibn al-Atheer said in al-Nihaayah: ‘The point of the hadeeth is that he told them that this thing (making vows) does not bring any immediate benefit or turn away any immediate harm, and it does not change what has been decreed. Thus he said, Do not make vows, as you know that you cannot get, or turn away, anything by means of vows that Allaah has not already decreed for you. If you make a vow then fulfill it, because whatever you have vowed becomes obligatory for you.’ (Then Ibn Hajar quotes the opinions of a number of scholars on the reason why making vows is prohibited): … The reason may be that the person who makes a vow does not do so in order to draw closer to Allaah, but will only do so if he gets what he wanted, as if this is an exchange, which corrupts his intention to draw closer to Allaah. This interpretation is indicated by the words, ‘It does not bring any good,’ and ‘Vowing does not bring to the son of Adam anything that I have not already written in his Qadar (preordainments).’ This is a clear statement as to why vows should not be made. The phrase ‘it does not bring any good’ means that the end result will be no good, and it might be too difficult to fulfil the vow, or it might mean that (the vow) will not bring about good if it has not been decreed for him…. Al-Nawawi said: ‘The phrase “it does not bring any good” means that it will not stop anything that has already been decreed, as is clear from the other reports.’ … (Then Ibn Hajar quotes from Ibn Daqeeq al‘Eed), saying that he described the difference between nadhr al-mujaazaah (vow of repayment, one in which an act of worship is promised in return for a favour), which is forbidden, and nadhr al-ibtidaa’ (vow of initiative, where one does the promised act of worship first, without waiting to see if the favour is granted or not), which is a pure act of worship.” In al-Mufahhim, al-Qurtubi confirmed the idea that the 110

ahaadeeth forbid nadhr al-mujaazaah: ‘This refers to a situation where a man might say, for example, “If Allaah heals this person who is sick, I will give such-and-such in charity.” The reason why it is disliked is that he postpones doing the act of worship mentioned, and makes it conditional upon getting the desired result. This makes it quite clear that he does not have the sincere intention of drawing closer to Allaah, because he has clearly stated that his approach is that of giving something in return for something. It is quite clear that if the sick person is not healed, he will not give the charity which is conditional upon the sick person’s recovery. This is the attitude of the miser, who does not give anything of his wealth except in exchange for some immediate return, usually something that is worth more than what he is prepared to give. This is what is referred to in the hadeeth: “Through vowing I make a miser spend of his wealth.” To this could be added the point that there is an ignorant belief that making a vow guarantees that one will get the desired result, or that Allaah will do what a person wants because of the vow. Both notions are addressed in the hadeeth: “Vowing does not bring to the son of Adam anything that I have not already written in his Qadar (preordainments).”’ Concerning the aayah (interpretation of the meaning): “They (are those who) fulfil (their) vows…” [al-Insaan 76:7] al-Tabaraani reported with a saheeh isnaad that Qutaadah said: “They used to vow to do acts of worship such as praying, fasting, giving zakaat and going on pilgrimage (Hajj and ‘Umrah), and other acts which were obligatory for them, and so Allaah called them abraar (those who are pious, fear Allaah, and avoid evil – see alInsaan 76:5). It is clear that it is not those who make vows of repayment (nadhr al-mujaazaah) who are praised…” Al-Baydaawi said: “People usually make vows conditional upon gaining some benefit or removing some 111

evil, and this is forbidden because it is the way of the miser. If a generous person wants to draw closer to Allaah, he starts doing good deeds straight away, but the miser would never voluntarily give anything except in return for something which he is given first. This attitude will not protect him from anything that has already been decreed, or bring him any good thing that has not been decreed for him. The vow will be in accordance with qadar and will make him give something that he would not have given otherwise… And Allaah knows best.”

Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 1804: Is one’s life partner chosen by oneself or decreed by Allaah? Question: What does Islam say about life partner,,,is she/he fixed by Allah or Allah has left it for us to decided? Answer: Praise be to Allaah. First of all, we should realize that there is no contradiction between our belief that Allaah has decreed everything, and our belief that He has given us free will which enables us to do things. Confirming the free will of His slaves, Allaah says (interpretation of the meaning): “To 112

whomsoever among you wills to walk straight” [alTakweer 81:28] Our will operates within the will of Allaah, not outside of it, as Allaah says (interpretation of the meaning): “But you cannot will, unless Allaah wills…” [al-Insaan 76:30] Thus it is not permitted to try to cancel one idea out with the other, or to deny either of them. Allaah has confirmed both, that man has the power to choose, and that nothing can operate outside of His Will, may He be glorified. If we apply this to the question asked, we will see that man has freedom of will through which he can choose whichever woman he wishes to marry, and that whatever choice he makes has already been decreed by Allaah. The man’s choice is the means by which he gets what he wants, but some obstacles may come between the person and what he wants, in which case he will realize that Allaah has not decreed this for him, for some reason which is known to Him. Everything that Allaah does is good, and His slaves do not have knowledge of the Unseen or of how things will end. A person may regret missing out on something when it is good that he did not have it, or he may hate something that happens to him when it is good that it happened to him, as Allaah tells us (interpretation of the meaning): “… it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allaah knows but you do not know.” [al-Baqarah 2:216] May Allaah bless our Prophet Muhammad. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 113

Belief in the Jinn, witchcraft and the evil eye 48967: Undoing witchcraft by using witchcraft like it Question: Is it permissible to undo witchcraft by using witchcraft?. Answer: Praise be to Allaah. Praise be to Allaah and blessings and peace be upon the Messenger of Allaah and his family and companions. Undoing the effects of witchcraft on one who has been bewitched means that one of the following two scenarios must apply: 1 – That the ruqyahs prescribed in sharee’ah and the prayers for refuge with Allaah that are narrated from the Prophet (peace and blessings of Allaah be upon him) and permissible medicines are used. There is nothing wrong with that, but one must be careful to adhere to the guidelines prescribed in Islam with regard to ruqyah. See question no. 12918. 2 – That the witchcraft is treated by means of witchcraft, which means getting close to the jinn by means of offering sacrifices and other kinds of acts of worship. This is not permissible, because this is a devilish action, and indeed it is major shirk and we must avoid it. Similarly it is not permissible to treat the problem by asking fortune-tellers, soothsayers and magicians for help and doing what they say, because they are not believers and they are liars and evildoers who claim to have knowledge of the unseen and who deceive people. The Messenger of Allaah (peace 114

and blessings of Allaah be upon him) warned us against going to them and believing what they say. He (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” And he (peace and blessings of Allaah be upon him) said: “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” The practitioners of witchcraft are kaafirs and it is not permissible to go to them or to ask them about anything or to believe them. It was narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about nashrah. He said: “It is the work of the Shaytaan.” Narrated by Imam Ahmad in his Musnad, 3/ 294; Abu Dawood in his Sunan, 3868, with a jayyid isnaad. Nashrah means undoing witchcraft by means of witchcraft. What the Prophet (peace and blessings of Allaah be upon him) meant by nashrah is that which the people of the Jaahiliyyah used to do, when they would ask the practitioners of witchcraft to undo spells, or undoing witchcraft by means of a spell from another practitioner of witchcraft. With regard to undoing witchcraft by means of ruqyah and prayers for refuge with Allaah as prescribed in sharee’ah, and permissible kinds of medicine, there is nothing wrong with that. This was stated by Ibn al-Qayyim and Shaykh ‘Abd al-Rahmaan ibn Hasan in Fath alMajeed, and also by other scholars. Allaah is the One Whom we ask to keep the Muslims safe from all evils and to preserve their religious commitment and help them to understand their religion, and to keep them safe from everything that goes against His laws. May Allaah send peace and blessings upon His slave and Messenger Muhammad and upon his family and companions. 115

See Majmoo’ Fataawa Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on him, 3/280. Islam Q&A (www.islam-qa.com) 39736: What is meant by the devils being chained up in Ramadaan? Question: What do you say about the devils being chained up in Ramadaan?. Answer: Praise be to Allaah. Al-Bukhaari (1899) and Muslim (1079) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained up.” The scholars differed as to the meaning of the devils being chained up in Ramadaan. Al-Haafiz ibn Hajar said, quoting al-Haleemi: It may be interpreted at meaning that the devils are not able to tempt the Muslims as they are at other times because they are busy with the fast which controls their desires, and with reading Qur’aan and dhikr (remembrance of Allaah). Another scholar – someone other than al-Haleemi – said that what is meant by the devils is some of them, namely the maarids (strong devils), who are chained up. ‘Iyaad said: it may be interpreted in a literal sense, and 116

that is as a sign to the angels that the month has begun, and in veneration of its sanctity, and so as to prevent the devils from harming the Muslims. And it may be interpreted as referring to the great amount of reward and forgiveness, and that the devils tempt people less, so it is as if they are chained up. This second interpretation is supported by the fact that according to a report narrated by Yoonus from Ibn Shihaab which is recorded by Muslim it says “the gates of mercy are opened”. The chaining up of the devils may also be understood as a metaphor for them being unable to tempt people and make their whims and desires attractive to them. Al-Zayn ibn al-Muneer said: The first view is most likely to be correct, and there is no need to try to understand it in anything other than the literal sense. Fath al-Baari, 4/114. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the words of the Prophet (peace and blessings of Allaah be upon him) “and the devils are chained up,” – yet we still see people suffering from epilepsy during the day in Ramadaan, so how can the devils be chained up when some people are suffering epileptic fits? He replied: In some versions of the hadeeth it says “and the strong devils (maarids) are chained up” – this is narrated by al-Nasaa’i. This hadeeth is speaking of matters of the unseen, so we have to accept it and not discuss it any further. This is safer for a person’s religious commitment. Hence when ‘Abd-Allaah, the son of Imam Ahmad ibn Hanbal said to his father, “Some people suffer epileptics fits during the day in Ramadaan,” the Imam said: “This is what the hadeeth says and we do not discuss this.” Moreover it seems that what is meant by their being 117

chained up is that they are prevented from tempting people, based on the fact that there is a great deal of goodness and many people turn to Allaah during Ramadaan. Majmoo’ al-Fataawa, 20. Based on this, the chaining up of the devils is something that happens in a real sense, about which Allaah knows best. This does not mean that evil things do not happen or that people do not commit sin. And Allaah knows best. See also question no. 12653. Islam Q&A (www.islam-qa.com) 45659: How can a person know who has envied him, and how should the one who has been envied be treated? Question: Is it possible for a person who has been affected by envy (hasad) to know whether the envy came from himself or from another person? What is the remedy in either case?. Answer: Praise be to Allaah. Firstly: If a person looks at something he has with admiration and he does not pray for barakah (blessing) for it, by saying “Baarik Allaahu fihi (may Allaah bless it)” and the like, and this thing is then affected in some way, then it is possible to know that he has inflicted hasad on himself. It is not possible to know that a specific person is the one 118

who has envied you, except in circumstances such as those described above, such as if a person enters your shop and starts to admire it but does not pray for it to be blessed, then things in the shop get broken or damaged. This applies in cases where the effect is seen straightaway. But if a long time passes before something happens, then we cannot be certain that a specific person has envied him. There are means that some people use to find out who has put the evil eye on something or someone, but these are not prescribed or approved of in sharee’ah, rather they are devilish means, such as imagining (the person who caused it) during recitation of Qur’aan as a remedy, or seeking the help of the jinn and devils (shayaateen) to find out such things. The scholars of the Standing Committee said: With regard to imagining (the person who caused it) during recitation of Qur’aan as a remedy, this is a devilish procedure which is not permitted, because it is seeking the help of the devils (shayaateen), who appear to the sick person in the form of the one who afflicted him. This is something that is haraam, because it involves seeking the help of the devils, and because it stirs up enmity between the people, and spreads fear and mistrust among people, so it comes under the verse in which 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] They said: It is not permissible to seek the help of the jinn in order to find out what has been done and how it 119

should be treated, because seeking the help of the jinn is shirk. 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] And He 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 AllWise, AllKnowing’” [al-An’aam 6:128] What is meant by benefiting from one another is that the humans venerated the jinn and humbled themselves to them and sought their help, so the jinn served them and did what they wanted, and brought them what they asked for – including telling them the nature and causes of sickness, things which the jinn can see but humans cannot. But they may tell them lies because they cannot be trusted and it is not permissible to believe them. Majallat al-Da’wah, no. 1682. Secondly: With regard to treating one who has been affected by envy, there are two ways of doing this: If the person who envied him is known, he may be asked to do ghusl and the water used should then be poured on 120

the “victim”. If he is not known then the remedy is by means of ruqyah and the dhikrs prescribed in sharee’ah. For more details on the evil eye and envy (hasad), and the differences between them, and how to protect oneself against them, please see the answers to questions no. 20954. 7190, 11359, 12205. Islam Q&A (www.islam-qa.com) 42073: There is a jinni in his house Question: I was living in flat in sharjah,after some month passed i realised the fingure print with blood was on the wall and on the floor and the same day the noise started coming, so i left that flat and move to another one, in that also the same thing happened, then i send my family back hone, now i am staying with my freind,their also i realise the noise, but if i stayed alone, then it trouble me lot, i used to prayer 5 time and receit the quran in morning and while going to bed i read shura al-muzzammil 7 time & shura al-mulk. Now slowing its reducing. Please could u tell me what step i should take. Answer: Praise be to Allaah. These noises and actions may come from the jinn. The jinn are part of the creation of Allaah whose existence we must believe in, because Allaah mentions them in many verses of the Qur’aan, and there is even a soorah named for them, namely Soorat al-Jinn. Their existence is a matter upon which there is consensus. 121

Shaykh al-Islam Ibn Taymiyah said: All nations believe in the jinn and they have had many encounters with them, which it would take too long to describe. No one denies the existence of the jinn except for a very few ignorant philosophers and doctors and the like. Majmoo’ al-Fataawa, 19/32 Their powers are greater than those of man, as Allaah says (interpretation of the meaning): “An ‘Ifreet (strong one) from the jinn said: “I will bring it [the throne of the Queen of Saba’] to you before you rise from your place” [al-Naml 27:39] There was a great distance between Sulaymaan (peace be upon him) and the Queen of Saba’ (Sheba). Allaah has enabled the jinn to change shape and to fly, etc, but despite their great powers they have no control over the righteous slaves of Allaah. Allaah says (interpretation of the meaning): “Verily, My slaves (i.e. the true believers of Islamic Monotheism) — you have no authority over them. And AllSufficient is your Lord as a Guardian” [al-Isra’ 17:65] “And he (Iblees Satan) had no authority over them, except that We might test him who believes in the Hereafter, from him who is in doubt about it” [Saba’ 34:21] Even the Shaytaan acknowledged this and said: “[Iblees (Satan)] said: ‘O my Lord! Because You misled me, I shall 122

indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. Except Your chosen, (guided) slaves among them’” [al-Hijr 15:39-40 – interpretation of the meaning] Rather he has control over those people who agree with his kufr and follow him willingly, as Allaah tells us (interpretation of the meaning):) “Certainly, you shall have no authority over My slaves, except those who follow you of the Ghaawoon (Mushrikoon and those who go astray, criminals, polytheists, and evildoers)” [al-Hijr 15:42] Allaah may give them [the jinn] power over believers because of their sins, as the Prophet (peace and blessings of Allaah be upon him) said: “Allaah is with the qaadi (judge) so long as he is not unjust; if he is unjust then Allaah has nothing to do with him and will cause the Shaytaan to stay with him.” Narrated by al-Haakim and al-Bayhaqi; classed as hasan by al-Albaani in Saheeh alJaami’, 1823. The Muslim must, above all else, arm himself with the weapon of faith and righteous deeds, for these are the best provision he may have and the best means of foiling the plots of the devils among mankind and the jinn. You have to strengthen your relationship with Allaah, for He is the One on Whom you should depend. Remember Allaah a great deal in all situations, and strive to keep your tongue busy constantly with dhikr (remembrance of Allaah). No one can find any better protection against the Shaytaan than the remembrance of Allaah. It was narrated in a saheeh report from the Prophet (peace and blessings of Allaah be upon him) that Allaah enjoined five things 123

upon Yahya ibn Zakariya, which he was to do and to command the Children of Israel to do, one of which was: “I command you to remember Allaah, for the likeness of that is that of a man whose enemy comes after him, until he comes to a strong fortress where he protects himself from him. Similarly, a person cannot protect himself against the Shaytaan except by remembering Allaah.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. Constantly recite the dhikrs narrated from the Prophet (peace and blessings of Allaah be upon him), such as the dhikr when entering the toilet, when having intercourse, when hearing the braying of a donkey, when entering the house, in the morning and the evening, when going to sleep, and in other circumstances and at other times for which a specific dhikr has been narrated from the Prophet (peace and blessings of Allaah be upon him). These dhikrs have been compiled in books such as alAdhkaar by al-Nawawi, al-Kalim al-Tayyib by Ibn Taymiyah, and Husn al-Muslim by al-Qahtaani [the later is available with English transliteration and translation under the title “Fortress of the Muslim – Invocations from the Qur’an and Sunnah”, published by Darussalam, Riyadh – Translator]. You should also read a lot of Qur’aan in the house, especially Soorat al-Baqarah. Ahmad (7762) and Muslim (780) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not make your houses (like) graveyards, for the Shaytaan flees from a house in which Soorat al-Baqarah is read.” You should also purify your house of everything in which there is disobedience towards Allaah, such as keeping images and dogs. Abu Talhah (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of 124

Allaah be upon him) said: “The angels do not enter a house in which there is a dog or an image.” Narrated by al-Bukhaari, 3322; Muslim, 2106. If there are no angels in the house, it will become a dwelling for the devils. With regard to reading Soorat al-Muzzammil and al-Mulk when going to sleep, there are reports that indicate that it is mustahabb to recite Soorat al-Mulk before sleeping. Al-Tirmidhi (2892) narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) used not to sleep until he has recited Alif-Laam-Meem Tanzeel (al-Sajdah) and Tabaarak alladhi bi yadihi’l-mulk (Soorat al-Mulk). Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. With regard to Soorat al-Muzzammil, there is no report to indicate that it is mustahabb to recite it when going to sleep. And Allaah knows best. Islam Q&A (www.islam-qa.com) 9574: Frightening dreams Question: I am a young sister who got married recently to a man with very good character and deen, masha-Allah. Since I have got married, I frequently have very frightening dreams about my husband and others I love. Before marriage I never had frightening dreams as I always make my adhkaar at bedtime. Sometimes I see that there are jinns inside other people and I am trying to fight them by reciting ayatul-Kursi, but they are stopping me from doing so. I cannot sleep at night and wake up several times. One good sister suggested to me that it may be the evil 125

eye brought on by others who are jealous. If that is the case, then please could you guide me as to what I can do about this problem as it is very distressing. May Allah Reward you greatly for your advice. Answer: Praise be to Allaah. Firstly: Undoubtedly the frightening dreams that this sister sees are from the accursed Shaytaan who is trying his hardest to prevent people from following the true religion and keep them away from their Lord Whom they worship, and he wants to cause grief to the believers. But his plots against the pious close friends of Allaah are weak and insignificant, especially against those who fortify themselves with ruqya as prescribed in sharee’ah day and night. Secondly: You should note that the best way in which the Muslim can protect himself against the Shaytaan is to remember Allaah. According to the hadeeth narrated by al-Tirmidhi (2863), Allaah commanded Yahya ibn Zakariyya (peace be upon him) to tell the Children of Israel to do five things, including the following: “I command you to remember Allaah, for the likeness of that is that of a man who enemy comes after him, until he comes to a strong fortress where he protects himself from him. Similarly, a person cannot protect himself against the Shaytaan except by remembering Allaah.” Classed as saheeh by al-Albaani in Saheeh al-Tirmdihi. If the Muslim fears Allaah in all his affairs, and adheres 126

to that which Allaah has commanded and avoids that which He has forbidden, and he constantly remembers Allaah, praying and fasting and other kinds of worship, and he fortifies himself by reading Qur’aan night and day, out loud and silently, and he regularly recites the wirds and dhikrs prescribed in Islam for the morning and evening, and when eating, drinking, getting dressed and going to sleep, then the Shaytaan will go away from him, blameworthy and defeated, and will have no power to do anything to him. How can it be otherwise when Allaah says (interpretation of the meaning): “Those who believe, fight in the Cause of Allaah, and those who disbelieve, fight in the cause of Taaghoot (Satan). So fight you against the friends of Shaytaan (Satan); ever feeble indeed is the plot of Shaytaan (Satan)” [al-Nisa’ 4:76]? The Shaytaan only comes close to those who are far away from their religion and Qur’aan. The Shaytaan may try to divert the righteous from the straight path, in order to ruin their lives and religious commitment and worldly interests. But protection may be sought against him in the manner described above. You can also refer to the books of dhikr such as al-Adhkaar by al-Nawawi; ‘Aml al-Yawm wa’l-Laylah by al-Nasaa’i; ‘Aml al-Yawm wa’lLaylah by Ibn al-Sunni; and other books of dhikr that deal with this topic, or books of Sunan in general. If you do that we hope that your situation will improve and you will find peace of mind, and Allaah will change your situation to a better one. Among the dhikrs with which we advise you to recite regularly are the following: 1 – Adhkaar for morning and evening. (a) Reciting every evening the words, “A’oodhu bi kalimaat Allaah il-taammah min sharri ma khalaqa (I 127

seek refuge in the perfect words of Allaah from the evil of that which He has created).” It was narrated that Abu Hurayrah said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, I am suffering because of a scorpion that stung me yesterday.” He said, “If you had said in the evening, A’oodhu bi kalimaat Allaah iltaammah min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created),’ it would not have harmed you. Narrated by Muslim. Indeed, the Prophet (peace and blessings of Allaah be upon him) encouraged us to say that in every place where we stop (when travelling). It was narrated that Khawlah bint Hakeem al-Salamiyyah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever makes a stop in some place, then says, ‘A’oodhu bi kalimaat Allaah iltaammah min sharri ma khalaqa (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.” Narrated by Muslim, 2708. (b) It was narrated that ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no person who says in the morning and evening of each day, ‘Bismillaah illaahi laa yadurru ma’a ismihi shay’un fi’lard wa la fi’l-sama’ wa huwa al-samee’ ul-‘aleem (In the name of Allaah with Whose name nothing is harmed on earth nor in heaven, and He is the All-Hearing, AllKnowing)’ three times, but nothing will harm him.” Narrated and classed as saheeh by al-Tirmidhi, 3388; also narrated by Ibn Maajah, 3869. Classed as saheeh by alAlbaani in Saheeh Ibn Maajah. 128

(c) Reciting Aayat al-Kursiy and al-Mu’awwidhaat before going to sleep. It was narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) put me in charge of guarding the zakaah of Ramadaan. Someone came to me and started grabbing handfuls of the food. I took hold of him and said, ‘I will take you to the Messenger of Allaah (peace and blessings of Allaah be upon him).’ He said, ‘I will teach you some words by means of which Allaah will benefit you.’ I said, ‘What are they?’ He said, ‘When you go to your bed, recite this aayah (interpretation of the meaning): “Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)…” [al-Baqarah 2:255] – until he completed the aayah. Then Allaah will appoint a guard for you who will stay with you and no shaytaan (devil) will come near you until morning.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) asked me, ‘What did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he taught me something, and claimed that Allaah would benefit me by it.’ He said, ‘What was it?’ I said, ‘He taught me to recite Aayat alKursiy when I go to bed, and said that no shaytaan would come near me until morning, and that Allaah would appoint a guard for me who would stay with me.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘He told you the truth, although he is an inveterate liar. That was the Shaytaan.’” Narrated by al-Bukhaari, 3101; Muslim, 505. There are many such dhikrs; we do not have room to mention them all here. Thirdly: With regard to the hasad (envy) and the evil eye of which 129

you speak, it may be that this harm has come to you through hasad. Protection against that is to be sought by reciting the dhikrs prescribed in sharee’ah. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with them both) said: “The Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah for al-Hasan and al-Husayn. He said: ‘Your father [i.e., Ibraaheem] used to seek refuge with Allaah for Ismaa’eel and Ishaaq with these words: A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every bad eye).’” Narrated by al-Bukhaari, 3191. With regard to the remedy: It was narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real, and if anything were to overtake the divine decree (al-qadar) it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath” Narrated by Muslim, 2188. If you know that the evil eye has been put on you by a certain person, then you should ask him to do ghusl and wudoo’, then you should pour the water of his ghusl or wudoo’ over yourself. The way in which this should be done has been explained by Ibn al-Qayyim, who said: In Sunan Abi Dawood it is narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The ‘aa’in (the one who put the evil eye on another) would be ordered to do wudoo’, then the ma’een (the one on whom he had put the evil eye) would do ghusl with that water. 130

In al-Saheehayn it is narrated that ‘Aa’ishah said: “The Prophet (peace and blessings of Allaah be upon him) commanded me or he commanded us to recite ruqyah for protection against the evil eye.” Al-Tirmidhi narrated from Sufyaan ibn ‘Uyayanah from ‘Amr ibn Dinaar from ‘Urwah ibn ‘Aamir from ‘Ubayd ibn Rafaa’ah al-Sarqi that Asma’ bint Umays said: “O Messenger of Allaah, the children of Ja’far have been afflicted by the evil eye, shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.” Al-Tirmidhi said: a saheeh hasan hadeeth. Then he mentioned the hadeeth which described how ‘Aamir ibn Rabee’ah afflicted Sahl ibn Hunayf with his eye, and the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir to do ghusl. So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people. Al-Tibb al-Nabawi, p. 127-129. For more information on the evil eye and the ways of dealing with it and protecting oneself against it, please see question no. 20954. And Allaah knows best. Islam Q&A (www.islam-qa.com) 12578: Is witchcraft real? Is it permissible to seek treatment from practitioners of witchcraft Question: Is there anything such as witch doctors? What should we 131

do if someone says “I don’t believe in magic” because “this is just an illusion”?. Answer: Praise be to Allaah. Sihr (witchcraft or magic) is a word referring to something hidden. It is real and there are kinds of witchcraft that may affect people psychologically and physically, so that they become sick and die, or husbands and wives are separated. Its effects happen by the will of Allaah. It is a devilish action, most of which is only achieved by means of shirk and drawing close to the jinn and shayaateen (devils) by means of that which they love, and it is based on associating others with Allaah (shirk). There are doctors who are also practitioners of witchcraft, who treat people by means of seeking the help of the jinn. They claim to have knowledge of the sickness with no need to identify it, and they prescribe for the patient foods and drinks that bring him closer to his allies among the devils. He may tell them to slaughter a pig whilst saying “Bismillaah” over it, or to slaughter a permissible animal without saying “Bismillaah”, or when saying the name of one of the devils. This is kufr or disbelief in Allaah, and it is not permissible under any circumstances to go to people like these. The hadd punishment for these people is execution. It has been proven from three of the Sahaabah (may Allaah be pleased with them) that the practitioners of witchcraft are to be put to death. The Standing Committee was asked a question about this matter, in which it was said: Please note that in Zambia there is a Muslim man who 132

claims that he has with him a jinn, and the people come to him and ask him to treat their sicknesses, and this jinn states what their treatment should be. Is that permissible? They replied: It is not permissible for that man to use the jinn, and it is not permissible for the people to go to him seeking treatment for sickness through his using the jinn, or to meet any other need by this means. Seeking treatment through human medical doctors and using permissible medicines is sufficient and means that there is no need for that, and it keeps people safe from the sorcery of the magicians. It was narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” Narrated by Muslim. And it was narrated by the authors of al-Sunan and by alHaakim, who classed it as saheeh, that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad.” This man and his companions from among the jinn are regarded as being among the fortune-tellers and soothsayers, so it is not permissible to ask them anything or to believe them. Fataawa al-Lajnah al-Daa’imah, 1/408, 409 Shaykh ‘Abd al-‘Azeez ibn Baaz said: Given that there are so many charlatans lately, who claim to be doctors and to treat people by means of magic and witchcraft, and they have become widespread in some 133

countries and they exploit the naïveté of the ignorant, I thought that in the spirit of sincerity towards Allaah and His slaves, that I should explain the grave danger that this poses to Islam and the Muslims, because it involves dependence on something other than Allaah and going against His command and the command of His Messenger (peace and blessings of Allaah be upon him), so I say, seeking the help of Allaah: It is permissible to seek treatment according to scholarly consensus. The Muslim may go to a doctor to seek treatment for internal diseases, injuries, nervous complaints, etc, so that he can identify the disease and treat it in an appropriate manner, using medicines that are permissible according to sharee’ah, based on his knowledge of medicine, because this comes under the heading of using the ordinary means, and it is not contrary to the idea of putting one’s trust in Allaah. Allaah has sent down the disease but He has also sent down with it the cure; those who know it know it and those who do not do not. But Allaah has not created the healing for His slaves in that which He has forbidden to them, so it is not permissible for the sick person to go to a soothsayer who claims to know the unseen, in order to find out from them what is wrong with him. And it is not permissible for him to believe what they tell him, because they speak of the unseen without knowledge, or they summon the jinn and seek their help in doing what they want. The ruling on these people is that they are kaafirs and misguided, because they claim to have knowledge of the unseen. Muslim narrated in his Saheeh that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” And it was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a soothsayer and 134

believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by Abu Dawood and by the four authors of al-Sunan; classed as saheeh by al-Haakim who narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller or soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” And it was narrated that ‘Imraan ibn Husayn (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He does not belong to us who observes bird omens or has that done for him, or who seeks divination or who has that done for him, or who practices witchcraft or has that done for him. Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” Narrated by al-Bazzaar with a jayyid isnaad. These ahaadeeth demonstrate that it is forbidden to go to soothsayers, fortune-tellers, witches and the like, and ask them questions and believe them, and a warning is issued to those who do that. Community leaders and those in positions of power and authority must forbid going to fortune-tellers, soothsayers and the like, and not allow anyone who deals in such things to operate in the marketplaces or elsewhere. They should denounce them emphatically, and denounce those who go to them. We should not be deceived by the fact that they may get things right sometimes, or by the fact that many people go to them, because they are ignorant and the people should not be deceived by them. The Prophet (peace and blessings of Allaah be upon him) forbade going to them, asking them questions and believing them, because that is a great evil, a serious danger and leads to bad consequences, and because they are immoral liars. These ahaadeeth also 135

indicate that soothsayers and witches are also kaafirs, because they claim to have knowledge of the unseen, which is kufr, and because they only reach their goals by serving the jinn and worshipping them instead of Allaah, which is kufr or disbelief in Him and associating others with Him (shirk). The one who believes them and their claims to have knowledge of the unseen is like them. Everyone who goes to these people and deals with them, is disowned by the Messenger of Allaah (peace and blessings of Allaah be upon him). It is not permissible for the Muslim to accept what they claim is a kind of treatment, such as their muttering mumbo-jumbo or pouring lead and other kinds of nonsense that they do. This is a kind of sorcery and deception of the people. Whoever accepts that is helping them in their falsehood and kufr. Majmoo’ Fataawa al-Shaykh Ibn Baaz, 3/274-281. Secondly: With regard to witchcraft (sihr), it is real and is not an illusion, and it may have an effect by Allaah’s leave. Al-Quraafi said: Sihr is real, and the person against whom it is done may die, or his nature or habits may be changed, even if he does not deal with it himself. This was the view of al-Shaafa’i and Ibn Hanbal… Al-Furooq, 4/149. The Mu’tazalis, Qadaris and some of the scholars held a different view, but no attention should be paid to that. AlQuraafi and others mentioned that the Sahaabah were unanimously agreed that it is real before there appeared those who denied that. The evidence of Ahl al-Sunnah concerning that is as follows: 136

1. Allaah says (interpretation of the meaning): “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).” 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. And they learn that which harms them and profits them not” [al-Baqarah 2:102] This verse clearly indicates what we are trying to say, which is that sihr (witchcraft) is real, and that the practitioner of witchcraft may create a division between a man and his wife thereby, and that he may harm people by means of his witchcraft, but he cannot do any harm except by Allaah’s leave. 2. Allaah says (interpretation of the meaning): “And from the evil of those who practise witchcraft when they blow in the knots” [al-Falaq 113:4] “those who practise witchcraft when they blow in the knots” refers to female witches whose witchcraft involved tying knots then blowing into them. If witchcraft were not something real, Allaah would not have commanded us to seek refuge from it. 3. Further evidence is provided by the fact that the Prophet (peace and blessings of Allaah be upon him) was bewitched by the Jew Labeed ibn al-A’sam. This is a saheeh hadeeth that was narrated by al-Bukhaari and Muslim. 137

Ibn al-Qayyim said: The witchcraft which can cause sickness, lethargy, mental sickness, love, hatred and delusions is something that does exist and is known by the masses. Many people know it from experience. Al-Tafseer al-Qayyim, p. 571 Thirdly: There are many kinds of witchcraft, including illusions and deceiving the eyes. But not all sihr is like that. Some of the scholars listed different kinds of witchcraft, and counted eight kinds, the most well known of which are: 1. Knots and incantations i.e., reciting words and mumbo-jumbo by means of which the witch is able to use the devils to do what he wants of harming the person being bewitched. But Allaah says (interpretation of the meaning): “… but they could not thus harm anyone except by Allaah’s Leave” [al-Baqarah 2:102] 2. Sleight of hand. They become skilled in this by means of practice and training to do things quickly, and bring out something hidden. For example, the magician may bring a dove and strange it in front of the audience, then he hits it with his hand and it gets up and flies. But in fact there was a kind of anaesthetic in his hand and he made it smell it and made the audience think that he had strangled it and killed it, then when he hits it, he wakes it up from that stupor. 138

3. Bewitching the eyes. This is very common among the liars; the magician does not really put a sword in his body, rather he bewitches the eyes of the audience, and puts the sword by his side, but the bewitched people think that he puts it through his middle. These tricksters have become well known among us, because among the audience there are those who protected themselves with Qur’aan and dhikr, and remembered Allaah a great deal whilst sitting in the gathering watching the magician, so they saw what really happened, unlike what those who were bewitched saw. 4. Using chemicals This is done well by those who know how substances react with one another, thus producing a substance that is not affected by some other substances, such as the Sufi Rifaa’iyyah who make people think that they are not affected by fire, when in fact they coat themselves with some fireproof substances. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) challenged them to wash with hot water before entering the fire and they refused because this would have exposed their deceit. And there are many other things that the practitioners of witchcraft do, which could not happen unless Allaah decreed it. See Tafseer Ibn Katheer, 1/146; Majmoo’ Fataawa alShaykh Ibn ‘Uthaymeen, 2/178; al-Sihr by Shaykh ‘Umar al-Ashqar. And Allaah knows best. Islam Q&A (www.islam-qa.com) 139

23415: Is it permissible to pray that my jinn companion becomes Muslim? Question: Every individual among the sons of Adam has a jinn who has been appointed to be his constant companion (Qareen). Ibn Mas’ood reports that the Prophet, peace and blessings be upon him says: “The Messenger of Allah, peace and blessings of Allah be upon him, says: 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 Allah? He said, Me too, but Allah has helped me and he has submitted, so that he only helps me to do good.” (Reported by Muslim) Is it possible to pray for our Jinn to become a Muslim?. Answer: Praise be to Allaah. The hadeeth you mention is a saheeh hadeeth. It was narrated by Muslim (no. 2714), but there is a difference of scholarly opinion as to the meaning of the word “fa aslama” in this hadeeth. This dispute and the most correct view was mentioned by al-Nawawi in his commentary on this hadeeth. He said: With regard to the words of the Prophet (peace and blessings of Allaah be upon him), “There is none of you who does not have a companion (qareen) appointed for him from among the jinn.” They said, “Even you?” He said, “Even me, but Allaah helped me against him fa aslama [or fa aslamu], so he only tells me to do that which is good.” There are two well-known views that have been reported. Those who read the phrase as fa aslamu said that it means, 140

“So I am safe [aslamu] from his evil and temptation.” Those who read it as fa aslama said that it means, “The qareen became Muslim [aslama] and became a believer, so he only tells me to do that which is good.” They differed as to which view is correct. Al-Khattaabi said: The correct version is fa aslamu [so I am safe]. AlQaadi ‘Iyaad thought that fa aslama [so he became Muslim] was correct, and this is the preferred version, because he then said, “so he only tells me to do that which is good.” And they differed concerning the report that says fa aslama. It was said that it means he submitted in the sense of surrendering, and it appears in this form (fa astaslama – so he surrendered) in reports narrated elsewhere than in Saheeh Muslim. And it was said that it means that he become a Muslim and a believer. This is the apparent meaning. Abu Na’eem al-Asbahaani said in Dalaa’il al-Nubuwwah (1/185): It was said aslama meaning he believed. The Prophet (peace and blessings of Allaah be upon him) was the only one whose qareen became a Muslim and a believer. Based on this, having one’s qareen become a Muslim was something that was unique to the Prophet (peace and blessings of Allaah be upon him). So it is not prescribed for the Muslim to pray that his qareen become Muslim, because this is overstepping the limits in du’aa’ by asking Allaah for something that belongs only to the Prophet (peace and blessings of Allaah be upon him), and because there is no report that the Sahaabah, who were the keenest of all people to do good and the closest to it, asked Allaah to make their qareens become Muslim, and they did not ask the Messenger (peace and blessings of Allaah be upon him) to pray for that for them when they heard this hadeeth from him. 141

There is no report that Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali, who were very keen to do good, or their sons, did that. We have to follow the guidance of these great Sahaabah because they understood this religion properly and learned it directly from its source, the Messenger of Allaah (peace and blessings of Allaah be upon him), and it is not permissible for us to follow any path but theirs. Allaah says (interpretation of the meaning): “And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!” [al-Nisa’ 4:115] This hadeeth was narrated in the context of warning the Sahaabah against the fitnah of the qareen. Al-Nawawi said: This hadeeth is a warning against the fitnah of the qareen and his whispers and temptation. [The Prophet (peace and blessings of Allaah be upon him)] warned us against him so that we can be as cautious as possible.” This is what we must do, according to sharee’ah. It is sufficient for us to recite the du’aa’s that Allaah has taught us, for example: “And 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 should come near me’” [al-Mu’minoon 23:97-98 – interpretation of the meaning] And you should recite Soorat al-Ikhlaas and the Mi’wadhatayn (the last two soorahs of the Qur’aan) morning and evening, as well as the dhikrs narrated in saheeh ahaadeeth from the Prophet (peace and blessings 142

of Allaah be upon him). You should also recite Aayat alKursiy before going to sleep, and Bismillaah il-Rahmaan il-Raheem before doing anything, and you should seek refuge with Allaah every time you notice the whispers of the Shaytaan. Allaah says (interpretation of the meaning): “And if an evil whisper from Shaytaan (Satan) tries to turn you away (O Muhammad) (from doing good), then seek refuge in Allaah. Verily, He is the AllHearer, the AllKnower” [Fussilat 41:36] I ask Allaah to make you more keen to do good and to protect us and you from the Shaytaan and his whisperings. Ameen. Islam Q&A (www.islam-qa.com) 20954: Definition of the evil eye, and ways of protecting oneself against it and treating it Question: What is the evil eye? I’ve seen this terminology been used so many time on this webpage. Can you please explain in detail?. Answer: Praise be to Allaah. These follow some information and fatwas that have to do with the evil eye. We ask Allaah to benefit readers thereby. The scholars of the Standing Committee were asked: 143

What is the definition of the evil eye? Allaah says (interpretation of the meaning): “And from the evil of the envier when he envies” [al-Falaq 113:5] Is the hadeeth of the Prophet (peace and blessings of Allaah be upon him) saheeh in which it says that “One third of those who are in the grave are there because of the evil eye”? If a person thinks that someone is envying him, what should the Muslim do and say? If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim? And should he drink the water or wash himself with it? They replied: The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allaah commanded His Prophet Muhammad (peace and blessings of Allaah be upon him) to seek refuge with Him from the envier, as He said (interpretation of the meaning): “And from the evil of the envier when he envies” [al-Falaq 113:5] Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word haasid (envier) is more general in meaning than the word ‘aa’in (one who puts the evil eye on another), so seeking refuge with Allaah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one 144

who puts the evil eye on another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it. Adapted from Zaad al-Ma’aad. There are ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which speak of the effects of the evil eye. For example it is narrated in al-Saheehayn that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to tell me to recite ruqyah for protection against the evil eye. Muslim, Ahmad and al-Tirmidhi narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” This was classed as saheeh by al-Tirmidhi, and also by al-Albaani in alSilsilah al-Saheehah, 1251. Imam Ahmad and al-Tirmidhi (2059, where he classed it as saheeh) narrated that Asma’ bint ‘Umays said: “O Messenger of Allaah, the children of Ja’far have been afflicted by the evil eye, shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.” Classed as saheeh by alAlbaani in Saheeh al-Tirmidhi. Abu Dawood narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudoo’, then the 145

person who had been afflicted would wash himself (with that water). This was classed as saheeh by al-Albaani in Saheeh Abi Dawood. Imam Ahmad (15550), Maalik (1811), al-Nasaa’i and Ibn Hibbaan narrated from Sahl ibn Haneef that the Prophet (peace and blessings of Allaah be upon him) came out and traveled with him towards Makkah, until they were in the mountain pass of al-Kharaar in al-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome whiteskinned man with beautiful skin. ‘Aamir ibn Rabee’ah, one of Banu ‘Adiyy ibn Ka’b looked at him whilst he was doing ghusl and said: “I have never seen such beautiful skin as this, not even the skin of a virgin,” and Sahl fell to the ground. They went to Messenger of Allaah (peace and blessings of Allaah be upon him) came and said, “O Messenger of Allaah, can you do anything for Sahl, because by Allaah he cannot raise his head.” He said, “Do you accuse anyone with regard to him?” They said, “ ‘Aamir ibn Rabee’ah looked at him.” So the Messenger of Allaah (peace and blessings of Allaah be upon him) called ‘Aamir and rebuked him strongly. He said, “Why would one of you kill his brother? If you see something that you like, then pray for blessing for him.” Then he said to him, “Wash yourself for him.” So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him. Classed as saheeh by al-Albaani in al-Mishkaat, 4562. The majority of scholars are of the view that people can indeed be afflicted by the evil eye, because of the ahaadeeth quoted above and others, and because of the corroborating reports and other evidence. 146

With regard to the hadeeth that you mention, “One third of those who are in the grave are there because of the evil eye,” we do not know how sound it is, but the author of Nayl al-Awtaar said that al-Bazzaar narrated with a hasan isnaad from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the evil eye.” The Muslim has to protect himself against the devils among the evil jinn and mankind, by having strong faith in Allaah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (peace and blessings of Allaah be upon him), reciting alMi’wadhatayn [the last two soorahs of the Qur’aan], Soorat al-Ikhlaas, Soorat al-Faatihah, and Aayat alKursi. Du’aa’s for protection include the following: A’oodhu bi kalimaat-illaah il-taammati min sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created). A’oodhu bi kalimaat-illaah il-taammati min ghadabihi wa ‘iqaabihi, wa min sharri ‘ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon (I seek refuge in the perfect words of Allaah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence). And one may recite the words of Allaah: “Hasbi Allaahu laa ilaaha illa huwa, ‘alayhi tawakkaltu wa huwa Rabb ul-‘arsh il-‘azeem (Allaah is sufficient for me. Laa ilaaha illa Huwa (none 147

has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne)” [al-Tawbah 9:129 – interpretation of the meaning] And there are other similar du’aa’s that are prescribed in sharee’ah. This is what was meant by Ibn al-Qayyim in the words quoted at the beginning of this answer. If it is known or suspected that a person has been afflicted by the evil eye, then the one who put the evil eye on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it, rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the one on whom he put the evil eye, pouring it from behind in one go. Then he will be healed, by Allaah’s leave. Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al‘Ilmiyyah wa’l-Ifta, 1/186 Shaykh Muhammad al-Saalih al-‘Uthaymeen was asked: Can the evil eye afflict a person? How is it treated? Does being on one’s guard against it contradict putting one’s trust in Allaah? He replied: Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allaah says (interpretation of the meaning): “And verily, those who disbelieve would almost make you slip with their eyes (through hatred)” [al-Qalam 68:51] 148

Ibn ‘Abbaas and others said, commenting on this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” Narrated by Muslim. Al-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth. Reality confirms that and it cannot be denied. In the event that you are afflicted by the evil eye, you should use the treatments recommended in sharee’ah, which are: 1 – Reciting ruqyah. The Prophet (peace and blessings of Allaah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” al-Tirmidhi, 2057; Abu Dawood, 3884. Jibreel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) and say, “Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (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).” 2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir ibn Rabee’ah to do in the hadeeth quoted above. Then the water should be poured over the one who has been afflicted. With regard to taking his waste, such as his urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and 149

washing inside his garment, or likewise washing inside his headgear and garments. And Allaah knows best. There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one’s trust in Allaah). In fact this is tawakkul, because tawakkul means putting one’s trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: U’eedhukuma bi kalimaat Allaah al-taammati min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’” Al-Tirmidhi, 2060; Abu Dawood, 4737. And he would say, “Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa’eel, peace be upon them both.” Narrated by al-Bukhaari, 3371. Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/117, 118 See also the answers to questions no. 7190 and 11359. And Allaah knows best. Islam Q&A (www.islam-qa.com) 39214: Possession and the illusions and facts that are connected to it Question: I have been suffering from jinn possession for nearly two years, and am not cured. What is strange is that I can feel them in my body and can control them to some degree, such as when I hear Qur’aan, I feel pain from them starting in my stomach but I am able, by Allaah’s leave, to make them stop moving. 150

I believe that they will never leave unless Allaah wills it. So I pray to Allaah and I do not go and look for someone to perform ruqyah by reciting Qur’aan. Praise be to Allaah, I am righteous by the grace of Allaah, but sometimes I commit some sins. What is the reason for that? What advice can you give?. Answer: Praise be to Allaah. There are some facts and some illusions connected to the issue of jinn possession, and among most people nowadays the illusions outweigh the facts. The Sunnis are unanimously agreed that the jinn can dwell in the bodies of humans, but that does not mean that everyone who has epilepsy is possessed by the jinn, because epilepsy may have physical causes. The pains etc. that many people feel in their bodies cannot be ascribed for certain to the actions of the jinn, rather they may be illusions or something imaginary. So you should not pay any attention to the whispers of the Shaytaan that make you think that he has done this and that you can control it. This is one of the ways in which the Shaytaan deceives the Muslim and makes him think that he can control him, and that he has powers that in fact he does not possess. This may lead to bad consequences as has happened to many people. You have to keep on treating yourself with ruqyah, for the Book of your Lord is available to you. Recite from it and treat yourself with ruqyah. Whether you are possessed or not, you will undoubtedly benefit from this reading and ruqyah. For more information please see question no. 3476. 151

If you go to someone who is known for using ruqyah as prescribed in sharee’ah and is also righteous and keeps away from deviance and myths, there is nothing wrong with that and it may be a means of your being healed from this problem. You have to seek the help of Allaah and pray to Him and beseech Him to prevent the plots of the devils among mankind and the jinn from harming you. Man is always in need of his Lord, and Allaah is Able to rid you of these thoughts, illusions and facts that are harming you. And Allaah knows best. Islam Q&A (www.islam-qa.com) 20105: Does Iblees have freedom of will? Why is he eager to mislead people? Question: After a lot of thinking I began to question the Shaytaan’s character. This question might tend to limits, but I was wondering why, if he knows his final destination is Hell, does he strive to do evil? -As he is, afterall, one among the Jinns. Humans divert to evil under the influence of the Shaytaan, but under what influence does the Shaytaan do evil? Why? -Does he not know, with firm confirmation (as he has communicated with Allah) that he is fuel for Hell? As he is a Jinn, does not he, like Humans, have the freedom of choice?. Answer: Praise be to Allaah. Iblees and other jinn, and humans, have free will and freedom of choice, to obey Allaah or 152

to disobey Him, as Allaah says (interpretation of the meaning): “Then whosoever wills, let him believe; and whosoever wills, let him disbelieve” [al-Kahf 18:29] “Verily, We showed him the way, whether he be grateful or ungrateful” [al-Insaan 76:3] Allaah commanded Iblees to prostrate to Adam, but he refused and was arrogant, and was one of the kaafirs. So Allaah expelled him from His mercy, and cursed him until the Day of Judgement. Allaah says (interpretation of the meaning): “And (remember) when We said to the angels: ‘Prostrate yourselves before Adam.’ And they prostrated except Iblees (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allaah)” [al-Baqarah 2:34] “So the angels prostrated themselves, all of them together. Except Iblees (Satan) — he refused to be among the prostrators. (Allaah) said: ‘O Iblees (Satan)! What is your reason for not being among the prostrators?’ [Iblees (Satan)] said: ‘I am not the one to prostrate myself to a human being, whom You created from dried (sounding) clay of altered mud.’ (Allaah) said: ‘Then, get out from here, for verily, you are Rajeem (an outcast or a cursed one). 153

And verily, the curse shall be upon you till the Day of Recompense (i.e. the Day of Resurrection).” [al-Hijr 15:30-35] Then Iblees asked for a respite until the Day of Resurrection, and Allaah granted him that. Allaah says (interpretation of the meaning): “[Iblees (Satan)] said: ‘O my Lord! Give me then respite till the Day they (the dead) will be resurrected.’ Allaah said: ‘Then verily, you are of those reprieved, Till the Day of the time appointed’” [al-Hijr 15:36-38] When Iblees was certain that he is one of those who are doomed, as well as his being arrogant and being ungrateful to his Lord, he resolved to mislead whomever he could of the slaves of Allaah, so that they would be with him in Hell. Allaah says (interpretation of the meaning): “[Iblees (Satan)] said: ‘O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all. Except Your chosen, (guided) slaves among them.’” [al-Hijr 15:39, 40] He is eager to mislead and corrupt, so as to increase the numbers of his followers and worshippers among the doomed who will share his fate. Iblees knows that his destination is the Fire, and he hopes to take everyone else with him to Hell, out of envy, hatred, kufr and stubbornness. 154

He hates mankind, who are the children of Adam (peace be upon him), and he is hostile towards them because he is cursed and has been banished from the mercy of Allaah because of his refusal to prostrate to their father Adam. Hence Allaah has warned His slaves against him and has said: “Surely, Shaytaan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire” [Faatir 35:6] Iblees does not need anyone to whisper to him, because he is the source of all evil. The believer can be saved from his plots and traps by obeying his Lord and adhering to His religion, for the Shaytaan has no power over those who believe, as Allaah says (interpretation of the meaning): “So when you want to recite the Qur’aan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one). Verily, he has no power over those who believe and put their trust only in their Lord (Allaah). His power is only over those who obey and follow him (Satan), and those who join partners with Him (Allaah, i.e. those who are Mushrikoon, i.e., polytheists)” [al-Nahl 16:98-100] And Allaah knows best. Islam Q&A (www.islam-qa.com) 155

12653: The chaining up of the devils in Ramadaan Question: We know that in Ramadaan the devils (we seek refuge with Allaah from them) are chained up. And I would like to know whether the practitioners of sihr (magic, witchcraft) – may the curse of Allaah be upon them – practise their craft in this month?. Answer: Praise be to Allaah. Yes, the devils may whisper to man in Ramadaan, and the practitioners of witchcraft may practise their craft during Ramadaan, but that undoubtedly happens to a lesser extent than at times other than Ramadaan. It was proven that the Prophet (peace and blessings of Allaah be upon him) said: “When Ramadaan begins, the gates of Paradise are opened, and the gates of Hell are closed, and the devils are chained up.” Narrated by alBukhaari, 3277; Muslim, 1079. According to al-Nasaa’i: “The most evil jinn are chained up.” This does not mean that the devils have no influence at all, rather it indicates that they become weaker in Ramadaan and are not able to do what they are able to do at times other than Ramadaan. It may be interpreted as meaning that the ones who are chained up are the most evil devils, not all of them. Al-Qurtubi said: If it is said, how come we see many evil actions and sins being committed in Ramadaan, for if the devils were chained up, that would not happen? 156

The answer is that (evil actions) are reduced on the part of those who fast meeting all the conditions of fasting and paying attention to the etiquette of fasting. Or some of the devils – namely the most evil ones – are chained up, not all of them, as previously mentioned in some reports. Or it may mean that evil actions are reduced in Ramadaan, which is something that we can see. Even though evil actions happen in Ramadaan, they are less than at other times. Even if all of the devils were to be chained up, that does not mean that no evil action would happen, because there are other causes of evil action besides the devils, such as evil souls, bad habits and the human devils. From Fath al-Baari. And Allaah knows best. Islam Q&A (www.islam-qa.com) 6485: Iblees was not one of the angels Question: My friend told me that iblis (shaitan) used to be an angel. My wife says that this is not true. Could you please give me some information. Answer: Praise be to Allaah. Iblees was definitely not one of the angels. This is indicated by three things: the clear texts of the Qur’aan, the physical attributes of Iblees and the attitude of Iblees. 157

1 – With regard to the clear statements of the Qur’aan, Allaah says (interpretation of the meaning): “And (remember) when We said to the angels: ‘Prostrate yourselves unto Adam.’ So they prostrated themselves except Iblees (Satan). He was one of the jinn” [al-Kahf 18:50] Al-Hasan al-Basri said: Iblees was never one of the angels, not even for an instant. He is the father of the jinn, just as Adam (peace be upon him) is the father of mankind. This was narrated by al-Tabari with a saheeh isnaad as stated by Ibn Katheer in his Tafseer, 3/89. 2 – With regard to his physical attributes, Allaah stated that He created him from fire. Allaah says (interpretation of the meaning): “He created man (Adam) from sounding clay like the clay of pottery. And the jinn He created from a smokeless flame of fire” [al-Rahmaan 55:14, 15] and it was narrated in Saheeh Muslim (2996) from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “The angels were created from light, the jinn were created from smokeless fire, and Adam was created from that which has been described to you.” So it is clear that there is a difference between the physical nature of the angels and that of Iblees, and he is definitely not one of them. 3 – With regard to his attitude, Iblees disobeyed Allaah by not prostrating to Adam, but we know from the Qur’aan 158

that it is impossible for the angels to disobey Allaah. Allaah says (interpretation of the meaning): “…angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded” [al-Tahreem 66:6] Some reports which are not saheeh have been narrated from some of the salaf, suggesting that Iblees was the best of the angels, that he was one of the keepers of Paradise, etc. Imaam Ibn Katheer commented on that by saying: Many reports to that effect have been narrated from the salaf, but most of them come from the Isra’eeliyyaat (reports narrated from Jewish sources) which were narrated to be examined. Allaah knows best about the true status of many of them. There are some which can be rejected out of hand because they go against the truth that we have before us. In the Qur’aan there is sufficient information that we have no need of earlier reports, because hardly any of them are free from alterations, additions and subtractions, and many things have been fabricated in them. The earlier nations did not have scholars to examine these reports and eliminate those which are not sound, as this ummah has its imams and scholars who have great knowledge and are pious and righteous, who wrote down the hadeeth and examined it and showed what is sound and what is not, and what is fabricated, identifying the fabricators, liars and those narrators who were unknown, and other categories of narrators. All of that was to protect the status of the Prophet, the Seal of the Prophets and the leader of mankind (peace and blessings of Allaah be upon him), lest any lie be attributed to him and lest anything be attributed to him that he did not say or do. May Allaah be 159

pleased with them and make them please and make the Paradise of al-Firdaws their abode. Tafseer al-Qur’aan il-‘Azeem, 3/90. Islam Q&A (www.islam-qa.com) 6846: Interacting with the jinn Question: My husband has told me that in his country, many people including shiekhs have gone to talk with the jinn. He told me that when someone has an ailment they go to the jinn for help. I have told my husband that I believe that this is Haraam, but he says that it is halaal because the shiekhs do that. Could you please give me some evidence (daleel) about this matter?. Answer: Praise be to Allaah. 1 – Seeking the help of the jinn or turning to them to fulfil one’s desires to cause harm or bring benefit is shirk or associating others in worship with Allaah, because it is a kind of mutual benefitting whereby the jinni responds to the human’s requests and fulfils his needs in return for the human’s veneration of the jinni, turning to him and asking for his help to do what he wants. Allaah says (interpretation of the meanings): “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, 160

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 AllWise, AllKnowing.’ 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] “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] If a human seeks the help of a jinni to cause harm to another person, or seeks his help for protection from the evil of a person whose evil he fears, all of that is shirk. Whoever is like this, his prayer and his fasting are both invalid, because 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] If a person is known for that, then the funeral prayer is not to be offered for him if he dies, his funeral is not to be attended, and he is not to be buried in the Muslim graveyard. Fataawa al-Lajnah al-Daa’imah, 1/407, 408 2 – The Standing Committee was asked a similar question, which said: 161

I would like to inform you that in Zambia there is a Muslim men who claims that he has jinn with him, and the people go to him and ask him to heal their diseases, and this jinn prescribes medicine for them. Is that permissible? The answer is: It is not permissible for that man to use the services of the jinn, and it is not permissible for the people to go to him, seeking treatment for their diseases through advice from the jinn, or to fulfil any needs in this manner. Treating disease by means of human doctors and by using permissible medicines means that there is no need for that. This should be enough to free us from the control of these charlatans. It was narrated in a saheeh hadeeth that the Messenger (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayers will not be accepted for forty days.” (Narrated by Muslim) The four authors of al-Sunan, and al-Haakim in a saheeh hadeeth, narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and believes what he said has disbelieved in that which was revealed to Muhammad.” This man and his companions from among the jinn are to be regarded as fortunetellers and soothsayers. It is not permissible to ask them anything or to believe them. Fataawa al-Lajnah al-Daa’imah, 1/408, 409). And Allaah knows best. Islam Q&A (www.islam-qa.com) 162

21383: Should he read Qur’aan for those who are affected by the jinn or focus on da’wah? Question: We need to make da’wah, but one of us is focusing on treating those who are affected by the jinn. Is it permissible to neglect da’wah in order to do this deed? How should those who are affected by evil whispers from the jinn be treated? Is it permissible to accept payment for this reading?. Answer: Praise be to Allaah. Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked this question and he said: Calling people to Allaah (da’wah) is a communal obligation (fard kafaayah); if sufficient people undertake to do it, the rest are then absolved of the obligation. If a person finds that he has to do it and no one else can take his place, then it takes priority over reading Qur’aan over one who is affected by the jinn. That is because the results of da’wah are certain whereas the results of reading Qur’aan over one who is affected by the jinn may not be certain. How many people have had Qur’aan recited over them and have not benefited. So if this man realizes that he has to do da’wah and no one else can take his place, then he must do da’wah even if that means he does not recite Qur’aan over one who is affected the jinn. But if it is the matter of fard kafaayah, then you should look and decide what is in people’s best interests. If it is 163

possible to combine the two – which seems to be the case – by devoting a day for one and day for the other whilst continuing to engage in da’wah, that is better, so that he may benefit his Muslim brothers who are suffering from this affliction and so that the work of calling people to Allaah may continue at the same time. With regard to the correct treatment of those who are affected by the jinn, that varies from one case to another, but the best is to recite Qur’aan over the person, such as the words (interpretation of the meaning): “O assembly of jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allaah)! Then which of the Blessings of your Lord will you both (jinn and men) deny? There will be sent against you both, smokeless flames of fire and (molten) brass, and you will not be able to defend yourselves. Then which of the Blessings of your Lord will you both (jinn and men) deny?” [al-Rahmaan 55:33-36] Because this reminds them [the jinn] that they cannot flee from Allaah. You should also recite al-Mi’wadhatayn [the last two Soorahs of the Qur’aan] and Qul Huwa Allaahu Ahad [al-Ikhlaas 112] and Aayat al-Kursiy [al-Baqarah 2:255]. You may also preach to them as Shaykh al-Islam Ibn Taymiyah used to do, telling them, “It is haraam for you to harm the Muslims or to beat them,” etc. With regard to accepting payment for that: if he does not take money that is better, but if he takes it without stipulating payment beforehand that is acceptable. If those 164

for whom he is reading do not carry out their duties towards the reader and he insists that he will only read for them if he is given something in return, there is nothing wrong with that, as this is what the people of the raiding party sent out by the Prophet (peace and blessings of Allaah be upon him) did. It was narrated that 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 traveled until they stopped in (the land of) one of the Arab tribes. They asked them for hospitality but they refused to welcome them. The chief of that tribe was stung by a scorpion and they tried everything but nothing helped them. Some of them said, ‘Why don’t you go to those people who are camped (near us), maybe you will find something with them.’ So they went to them and said, ‘O people, our chief has been stung by a scorpion and we have tried everything but nothing helped him. Can any of you do anything?’ One of them said, ‘Yes, by Allaah, I will recite ruqyah for him, but by Allaah we asked you for hospitality and you did not welcome us, so I will not recite ruqyah for you until you give us something in return.’ Then they agreed upon a flock of sheep.’ Then he went and spat drily and recited over him Al-hamdu Lillaahi Rabb il-‘Aalameen [Soorat al-Faatihah]. (The chief) got up as if he was released from a chain and started walking, and there were no signs of sickness on him. They paid them what they agreed to pay. Some of them (i.e. the companions) then suggested to divide their earnings among themselves, but the one who performed the ruqyah said, ‘Do not divide them until we go to the Prophet (peace and blessings of Allaah be upon him) and tell him what happened, then wait and see what he tells us to do.’ So they went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what had happened. The Messenger of Allaah (peace and blessings of Allaah be upon him) asked, ‘How did you know that it (al-Faatihah) is a ruqyah?’ Then he added, 165

‘You have done the right thing. Share out (the flock of sheep) and give me a share too.’ And the Messenger of Allaah (peace and blessings of Allaah be upon him) smiled.” (Narrated by al-Bukhaari, 2276; Muslim, 2201) See Liqa’ al-Baab al-Maftooh, 44. (www.islam-qa.com) 9117: Is epilepsy caused by the jinn? Question: Since epilepsy is caused by jinn, how do we explain the black woman who came to the Prophet (saaws) asking for him to invoke Allah for her cure of her illness of epilepsy and coming uncovered, but there was no mention of jinn possession? Or is there a mistake in translation and it wasn’t really epilepsy? Answer: Praise be to Allaah. Epilepsy in most cases is caused by the jinn, and in some cases by some defect in the body, brain or nerves, or mood swings, or some weakness in the physical structure. All of these may cause loss of consciousness or unbalanced behaviour. The black woman’s epilepsy may have been caused by the jinn, but there was no need to mention the cause, which is why the narrators only mentioned what needs to be done when epilepsy occurs, for whatever reason, of making du’aa’ and performing ruqyah, or bearing it with patience and seeking the reward from Allaah. Shaykh ‘Abd al-Kareem al-Khudayr 166

The hadeeth about the black woman is narrated in Saheeh al-Bukhaari (5652) and Saheeh Muslim (2576). In some versions of the hadeeth there is an indication that her epilepsy was caused by the jinn. For example, in a version narrated by al-Bazzaar, she said, “I am afraid that the evil one may cause me to become uncovered.” Al-Haafiz Ibn Hajar said: “It may be understood from some of the different versions of the hadeeth that what Umm Zafar was suffering from was the kind of epilepsy caused by the jinn and not that which results from dysfunction in the brain.” Fath al-Baari, hadeeth no. 5652. Islam Q&A (www.islam-qa.com) 26226: Every person has a constant companion from among the jinn Question: Is there anything in Islam that is called the Qareen? I would like to know whether I have a Qareen. What does Islam say about this, or does it not exist at all? Answer: Praise be to Allaah. Yes, there is something which is called the qareen, which Allaah has caused to accompany every human being. This qareen pushes a person to do evil things and to disobey Allaah, with the exception of the Prophet (peace and blessings of Allaah be upon him), as will be explained below. Allaah says (interpretation of the meaning): “His companion (qareen) will say: ‘Our Lord! I did not 167

push him to transgression, (in disbelief, oppression, and evil deeds), but he was himself in error far astray.’ Allaah will say: ‘Dispute not in front of Me, I had already in advance sent you the threat. The Sentence that comes from Me cannot be changed, and I am not unjust to the slaves’” [Qaaf 50:27-29] Ibn Katheer said: “ ‘His companion (qareen) will say’ – Ibn ‘Abbaas (may Allaah be pleased with him), Mujaahid, Qutaadah and others said: this refers to the devil who is appointed to accompany him. ‘Our Lord! I did not push him to transgression’ means, he will disown that person on the Day of Judgement, and will say, ‘Our Lord! I did not push him to transgression’ meaning, I did not lead him astray. ‘but he was himself in error far astray’ means, he was misguided in himself, receptive to falsehood and resistant to the truth – as Allaah says elsewhere (interpretation of the meaning): ‘And Shaytaan (Satan) will say when the matter has been decided: “Verily, Allaah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allaah (by obeying me in the life of the world). Verily, there is a painful torment for the Zaalimoon (polytheists and wrongdoers).”’ [Ibraaheem 14:22] The phrase ‘Dispute not in front of Me’ refers to what Allaah will say to the human and his companion from 168

among the jinn, when they dispute before Him, and the human says, ‘O Lord, this one led me astray from the Reminder after it had come to me’ and the devil will say, ‘Our Lord! I did not push him to transgression, (in disbelief, oppression, and evil deeds), but he was himself in error far astray’ – i.e., from the path of truth. Allaah will say, ‘Dispute not in front of Me’ meaning, in My presence. ‘I had already in advance sent you the threat’ means, I sent the warning on the lips of the Messengers, and I sent down the Books, so proof and evidence was established against you. ‘The Sentence that comes from Me cannot be changed’ – Mujaahid said, this means I have passed My judgement. ‘and I am not unjust to the slaves’ means, I do not punish anyone for the sin of another, and I only punish a person for his sin after proof has been established against him.” Tafseer Ibn Katheer, 4/227 It was narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no one among you but a companion from among the jinn has been assigned to him.” They said, “Even you, O Messenger of Allaah?’ He said, “Even me, but Allaah helped me with him and he became Muslim (or: and I am safe from him), so he only enjoins me to do that which is good.” According to another report, “… There is assigned to him a companion from among the jinn and a companion from among the angels.” Narrated by Muslim, 2814 Al-Nawawi included this in a chapter which he called: Baab Tahreesh al-Shaytaan wa Ba’thihi Saraayaahu li Fitnat il-Naas wa anna ma’a kulli insaanin Qareen 169

(Chapter on the evil of the Shaytaan and his sending his troops to tempt the people, and the fact that there is a jinn-companion with every human being). Al-Nawawi said: “Fa aslamu (and I am safe from him) or fa aslama (and he became Muslim). These are two well known versions. One means ‘and I am safe from his evil and his temptation.’ The other means that ‘the qareen became Muslim and became a believer, so he does not tell me to do anything but good’. There was some scholarly dispute as to the form of the word. Al-Khattaabi said that the word was Fa aslamu (and I am safe from him); al-Qaadi ‘Iyaad said that it was fa aslama (and he became Muslim), which is more correct, because the hadeeth says, ‘so he only enjoins me to do that which is good’. They also disputed as to the meaning of the word fa aslama. Some said that it meant that he (the qareen) submitted and surrendered, as it was narrated elsewhere than in Saheeh Muslim, fa astaslama [he gave up and surrendered]. It was also suggested that it means that he became a Muslim and a believer. The latter is the apparent meaning. Al-Qaadi said: Note that the ummah is unanimously agreed that the Prophet (peace and blessings of Allaah be upon him) was protected from the Shaytaan in physically, mentally and with regard what he said. This hadeeth contains a warning against the temptation of the qareen and his whispers and temptations. We know that he is with us so we should beware of him as much as possible. Sharh Muslim, 17/157, 158 It was narrated from ‘Abd-Allaah ibn ‘Umar that the Messenger of Allaah (peace and blessings of Allaah be 170

upon him) said: “If anyone of you is praying, he should not let anyone pass in front of him; if that person insists then he should fight him for there is a qareen with him.” Narrated by Muslim, 506. Al-Shawkaani said: “The phrase ‘for there is a qareen with him’—according to al-Qaamoos [an Arabic-language dictionary] the word qareen refers to a companion; the Shaytaan always accompanies man and never leaves him. This is what is referred to here.” Nayl al-Awtaar, 3/7 And Allaah knows best. Islam Q&A (www.islam-qa.com) 31216: The evil eye may be given by the kaafirs Question: Can the disbelievers give you evil eye? Answer: Praise be to Allaah. Yes, the evil eye may be given by a kaafir. The evidence for that is the aayah (interpretation of the meaning): “And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur’aan)…” [al-Qalam 68:51] 171

Al-Saddi said: “[This means] they would harm you with their eyes (evil eye).” Tafseer al-Baghawi, 8/202. This is also indicated by the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “The (evil) eye is real.” Narrated by al-Bukhaari, 5740; Muslim, 2187. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 8285: Is urinary incontinence caused by the jinn, and what should he do when praying? Question: I read one question about someone having trouble while making wudoo .I have similar problem, or even worst. When ever I want to pray I feel gas coming out of me, if I go to toilet for urine I spend more than 30 min but urine and other liquid keep on coming from my private part during salaat I have excessive desire to go to toilet, I have to repeat my ablution again and again this situation is really embarrassing me, it makes salaat very difficult for me and this really had affect my faith. I am sure is not a kind of illness because I have seen many doctors but no improvement, and also this problem comes only when I want to pray. Some people said it could be a jinn which has entered my body. Please tell me how can I do my salaat easily, can I pray more than one salaat with the same wudoo even when these things are coming out of me. If this is cause by Jinn how can I get ride of it? 172

Answer: Praise be to Allaah. Urinary incontinence and similar conditions where liquid etc, is passed involuntarily and one cannot control it, should not be given any attention, rather the person should pray according to his situation, even if that liquid etc. is emitted during prayer, because it is too difficult to avoid it. Allaah says (interpretation of the meaning): “and has not laid upon you in religion any hardship” [al-Hajj 22:78] But if he fears that his body or clothes may become contaminated, he should wrap it (i.e. the private part) with a cloth or similar, and pray after doing wudoo’, and he should not pay attention to anything that comes out that he cannot control. This is an ordinary kind of sickness, which is very common, and it is not caused by the jinn. Tahaarah (purity) is essential so you have to renew it (i.e., renew wudoo’) for each obligatory prayer. Shaykh ‘Abd al-Kareem al-Khudayr (www.islam-qa.com) 20177: How was the Messenger of Allaah (peace and blessings of Allaah be upon him) bewitched? Question: How was the Messenger of Allaah (peace and blessings of Allaah be upon him) bewitched, when Allaah says (interpretation of the meaning): “Allaah will protect you from mankind” [al-Maa’idah 5:67]? How could he have been bewitched when he was receiving Revelation from His Lord and conveying that 173

to the Muslims? How could he convey it if he was bewitched, and the kaafirs and mushrikeen said: “You follow none but a man bewitched”[al-Furqaan 25:8 – interpretation of the meaning] We hope that you could explain this and clear up these doubts. Answer: Praise be to Allaah. It was proven in a saheeh hadeeth that this witchcraft took place in Madeenah, when the Revelation and the Message had become well-established and clear, and after the evidence of Prophethood and the truthfulness of the Message had been confirmed, and after Allaah had supported His Prophet against the mushrikeen and humiliated them. Then a Jewish person called Labeed ibn al-A’sam came to him and did some kind of witchcraft against him, using a comb and the hairs stuck to it and the skin of pollen of a male date palm. He – the Prophet (peace and blessings of Allaah be upon him) – started to imagine that he had done something with his wife when he had not done it, but his reason, feelings and ability to distinguish matters remained with him with regard to the things he was telling the people, praise be to Allaah. So he continued to speak to the people of the truth which Allaah had revealed to Him. But he felt that something was affecting him with regard to his wives, as ‘Aa’ishah (may Allaah be pleased with her) said: “He used to imagine that he had done something in the house with his wife when he had not done it. So Revelation came to him from his Lord via Jibreel (peace be upon him), telling him what had happened. So he sent someone to take that thing [the material used for witchcraft purposes] out of 174

the well of one of the Ansaar, and he destroyed it.” Then the effects of that left him, praise be to Allaah, and Allaah revealed to him the two soorahs of seeking refuge with Allaah (al-Mi’wadhatayn, the last two soorahs of the Qur’aan). He recited them and all harm left him. The Prophet (peace and blessings of Allaah be upon him) said: “Those who seek refuge can never seek refuge with anything like them.” Nothing resulted from this witchcraft that could have harmed the people or undermined the Message or Revelation. Allaah protected him from the people with regard to the matter of receiving and conveying the Message. But with regard to the kinds of harm that befell the Messengers, he (peace and blessings of Allaah be upon him) was not protected from them, rather some such things befell him too. He was wounded on the day of Uhud, and his helmet was smashed on his head and his cheek was cut, some of the rings from his chain mail pierced his cheeks, he fell in one of the holes that were there, and they subjected him to intense persecution in Makkah. He suffered some of the things that the Messengers before him had suffered, and that were decreed for him, by means of which Allaah raised him in status and multiplied his hasanaat (reward for good deeds). But Allaah protected him from them, so that they were not able to kill him or to prevent him from conveying the Message; they were not able to prevent him from fulfilling his obligation to convey the Message, so he conveyed it and fulfilled the mission with which he had been entrusted. May the peace and blessings of Allaah be upon him, and praise be to Allaah, the Lord of the Worlds. See Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz, may Allaah have mercy on him, 8/149. (www.islam-qa.com) 175

2662: Prescribed means of warding off sihr (witchcraft) before it happens Question: What are the prescribed means of warding off sihr before it happens?. Answer: 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 176

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 177

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, AllKnowing).” 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. 178

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 (www.islam-qa.com) 21124: What are the signs of sorcerers, fortunetellers and soothsayers? How can we tell who they are? Question: How can we known the sorcerers and charlatans, and those who use the Qur’aan as a remedy? Is it permissible to ask

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the Muslim jinn for help? Could you send me some of the du’aa’s that are narrated from the Prophet for the one who is suffering poverty or who is finding it hard to make a living? Can you tell me about the magic which causes poverty, and is it possible to avoid it and rid oneself of it? Answer: Praise be to Allaah. The sorcerer and charlatan may be recognized by a number of things, among the most important of which is: his claim to know the unseen; even if he does not state that clearly, you will find that he speaks of matters of the unseen which may all be lies and falsehood. Some of what he says may come true but most of it will be lies, but the lies will be overlooked because of the few things that come true. Similarly, there will be a lack of righteousness, for you will not find them to be keen to worship. They are often exposed, especially in their lies, and in matters that have to do with women. It often comes to light that they have committed haraam actions involving women, such as being alone with them, or touching women using the excuse of healing. Shaykh Sa’d al-Humayd. Another sign of the fortunetellers, sorcerers and soothsayers is that they will ask for the name of the person who has come to them; they often use bukhoor (incense) and strange materials; they may write Qur’aan with impure substances and menstrual blood; they may ask a person to offer a sacrifice to someone other than Allaah; they use large rings; they may not do ghusl after janaabah (impurity following sexual activity); they may mutter strange and mysterious words; they may use secret signs and charms; they may pretend to recite Qur’aan in the beginning to deceive the person who has come to them. We ask Allaah to protect us from their tricks, for He is 180

the Best of protectors and the Most Merciful of those who show mercy. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 13654: Wife practising witchcraft on her husband Question: I have divorced my wife and married another one, at the time of intercourse I felt something strange like black magic (siher) was done to me. I have consulted a SHIKH and he gave me a strange prescription. My questions are: why couldn’t I have intercourse with my new wife ? What is the ruling on that SHAIKH who is not using Quran to cure people from black magic (siher) ? I need your FATWA jazakum Allah khyara Answer: Praise be to Allaah. The answer is: If your old wife admitted doing this or it is definitely proven that she did it, then she has committed a great evil, indeed it is kufr and misguidance, because what she did was forbidden sihr (witchcraft or magic), and the one who does that is a kaafir, as Allaah says (interpretation of the meaning): “They followed what the Shayaateen (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan 181

(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).’ 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. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew” [al-Baqarah 2:102] This aayah indicates that witchcraft is kufr and that the one who practices it is a kaafir. Those who practice witchcraft learn that which harms them and does not benefit them. One of their aims is to separate man and wife, and they will have chance before Allaah on the Day of Resurrection – i.e., they will have no hope of salvation. According to a saheeh hadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him), he said, “Avoid the seven things which will lead to doom.” He was asked, “What are they, O Messenger of Allaah?” He said: “Associating anything with Allaah; witchcraft; killing a soul whom Allaah has forbidden us to kill unlawfully; consuming riba (usury, interest); consuming the orphan’s wealth; fleeing the battlefield; and slandering chaste but innocent believing women.” With regard to the shaykh who gave you the remedy, it appears that he is a practitioner of witchcraft like the woman, because no one knows about actions of witchcraft except others who do the same. He is also one of the fortune-tellers and soothsayers who are known for their claims to know many matters of the unseen. The Muslim 182

must beware of them and not believe their claims to know the unseen, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever comes to a fortuneteller and asks him about anything, his prayers will not be accepted for forty days.” (Narrated by Muslim in his Saheeh). And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever comes to a fortune-teller or soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” So you have to repent and regret what you have done, and tell the head of the organization and the head of the court about this shaykh and your old wife, so that the court and organization will take action to deter them. If something like this happens to you again then ask the scholars of sharee’ah to tell you of the remedy prescribed in sharee’ah. If what happened to you has now gone, then praise be to Allaah, otherwise let us know so that we can tell you of the remedy prescribed in sharee’ah. May Allaah bless you and us with understanding of Islam and steadfastness in our religion, and may He keep us safe from that which goes against it, for He is the Most Generous, Most Kind. And peace be upon you and the mercy of Allaah and His blessings. 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 4, p. 431 (www.islam-qa.com) 13941: Correct ruling on one who practices magic or witchcraft Question: What is the correct ruling on one who practices magic or witchcraft? 183

Answer: Praise be to Allaah. Magic in all its forms in haraam according to all divinelyrevealed laws, and there is scholarly consensus that magic and learning magic are haraam. Magic goes against that which the Messengers brought and it opposes the purpose for which the Books were revealed. Most of the scholars were of the view that the one who practices magic is a kaafir whom the authorities are obliged to execute. Allaah says (interpretation of the meaning): “Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic…” [al-Baqarah 2:102] “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] This proves that that magic is kufr Most of the Shaafa’i fuqahaa’ were of the view that the one who practices magic is not a kaafir unless he believes that magic is permitted or he believes something like the people of Babylon believed, that practicing magic would bring them closer to the seven stars [which they used to worship]. This is subject to further debate; there is no evidence to suggest that (describing the one who practices magic as a kaafir) is conditional upon his believing that to be permissible. 184

The correct view is that the one who practices magic is a kaafir, whether he believes it to be haraam or not. Simply doing magic is kufr. This is the apparent meaning of the evidence, and there are no other texts to contradict this. Once it is proven that a person is guilty of practicing magic, then he must be killed. This was proven from a group of the Sahaabah, but it is not for individuals to carry out this hadd punishment without the command of the ruler or his deputy, because carrying out the hadd punishments without the authority of the ruler may lead to mischief, and destroy any sense of security in the society, and undermine the position of the ruler. Shaykh Sulaymaan al-‘Alwaan (www.islam-qa.com) 13378: The jinn Question: Who are the jinn? How did Allaah create them? Answer: Praise be to Allaah. The jinn are part of the creation of Allaah. He created them from fire before He created Adam, as Allaah says (interpretation of the meaning): “And indeed, We created man from dried (sounding) clay of altered mud. And the jinn, We created aforetime from the smokeless flame of fire” [al-Hijr 15:26-27] 185

Just as Adam had descendents, so Iblees had descendents too, as Allaah says of Iblees (interpretation of the meaning): “Will you then take him (Iblees) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Zaalimoon (polytheists, and wrongdoers, etc)” [al-Kahf 18:50] Allaah created the jinn and mankind to worship Him. Whoever obeys Him will enter Paradise and whoever disobeys Him will enter Hell: “And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allaah is the All Provider, Owner of Power, the Most Strong” [al-Dhaariyaat 51:56 – interpretation] All of the jinn, like mankind, are accountable. Among them there are believers and kaafirs, those who obey Allaah and those who disobey Him, as Allaah tells us that they said: “‘There are among us some that are righteous, and some the contrary; we are groups having different ways (religious sects)’” [al-Jinn 72:11 – interpretation of the meaning] The jinn will be rewarded or punished in the Hereafter just like mankind. Allaah tells us that they said: 186

“‘And of us some are Muslims (who have submitted to Allaah, after listening to this Qur’aan), and of us some are AlQaasitoon (disbelievers those who have deviated from the Right Path)’. And whosoever has embraced Islam (i.e. has become a Muslim by submitting to Allaah), then such have sought the Right Path.’ And as for the Qaasitoon (disbelievers who deviated from the Right Path), they shall be firewood for Hell” [al-Jinn 72:14-15 – interpretation of the meaning] The jinn and mankind will all be brought to account on the Day of Resurrection before the Lord of the Worlds. None of them will be able to postpone that or flee from it. “O assembly of jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allaah)!” [al-Rahmaan 55:33 – interpretation of the meaning] Whoever among the jinn or mankind tries to flee from the Reckoning will never be able to do so, as Allaah says (interpretation of the meaning): “There will be sent against you both, smokeless flames of fire and (molten) brass, and you will not be able to defend yourselves [al-Rahmaan 55:35] When the Messenger (peace and blessings of Allaah be upon him) was in Makkah, a group of the jinn came to him; they heard the Qur’aan and were moved by it: “And (remember) when We sent towards you (Muhammad) a group (three to ten persons) of the jinn, (quietly) listening to the Qur’aan. When they stood in the 187

presence thereof, they said: “Listen in silence!” And when it was finished, they returned to their people, as warners” [al-Ahqaaf 46:29 – interpretation of the meaning] Some of the jinn believed when they heard the Qur’aan, as Allaah says (interpretation of the meaning): “Say (O Muhammad): ‘It has been revealed to me that a group (from three to ten in number) of jinn listened (to this Qur’aan). They said: “Verily, we have heard a wonderful Recitation (this 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 72:1-2] Both Adam and Iblees fell into sin, but Adam regretted it and repented, and Allaah accepted his repentance: “Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful” [al-Baqarah 2:37 – interpretation of the meaning] But Iblees refused and was arrogant, so he was one of the disbelievers: “And (remember) when We said to the angels: ‘Prostrate yourselves before Adam.’ And they prostrated except Iblees (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allaah)” [al-Baqarah 2:34 – interpretation of the meaning] Whoever disobeys Allaah out of pride and arrogance, among the jinn and mankind, is following the Shaytaan 188

and will be gathered with him in the Fire of Hell if he does not repent, as Allaah said to Iblees: “(Allaah) said: ‘The truth is — and the truth I say That I will fill Hell with you [Iblees (Satan)] and those of them (mankind) that follow you, together’” [Saad 38:84-85 – interpretation of the meaning] The friends of the Most Merciful (Allaah), among the jinn and mankind, co-operate in righteousness and piety, and the friends of the Shaytaan, among the jinn and mankind, co-operate in sin and transgression. Allaah says (interpretation of the meaning): “And so We have appointed for every Prophet enemies — Shayaateen (devils) among mankind and jinn, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it; so leave them alone with their fabrications” [al-An’aam 6:112] The jinn used to have places near the heavens where they would sit to eavesdrop (on the inhabitants of the heavens), but when Allaah sent His Messenger Muhammad (peace and blessings of Allaah be upon him) they were no longer allowed to do that. Whoever among them tries to listen is burned with a flaming fire, as Allaah tells us that the jinn said: “ ‘And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush’” [al-Jinn 72:8-9 – interpretation of the meaning] 189

The jinn are with us on this earth, but by the mercy of Allaah they see us and we do not see them, as Allaah says of Iblees and his tribe (interpretation of the meaning): “Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them” [al-A’raaf 7:27] Whoever can see you when you cannot see him, and he is your enemy, is more dangerous. So you must always beware of him and protect yourself from the devils among the jinn and mankind. From Usool al-Deen al-Islami, by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri. (www.islam-qa.com) 10513: How can we protect ourselves from the harm of the jinn? Question: I am having a problem with Jinn. I hve been able to perceive Jinn in diferent ways all my life. I never seemed to be bothered by this until recently. I saw a Jinn in our apartment in the first days we moved in. Off and on I would pick up on a little activity from this jinn or even jinns like doors opening by themselves· seeing it· hearing them ect... However· things seem to be changing a lot. Now something is happening everyday and things which are making me uncomfortable in my home to the point where I do not want to live here anymore. The Jinn(s) open doors· shout my name startling me out of sleep· knock over objects· appear as a cat· are messing with my computer and phones· I see it’s shadows and even more. It is very freaky. I am really not sure what to do about this proble. I am hoping moving out of this house will help 190

the situation...? But in the mean time I have tried to recite Al-Baqarah· Al-Iklas· Al-Falaq· An Nas and even play a recording of the recitation in my house. The activity stops when I do so but as soon as I stop the recording the Jinn makes it presence known in some way or other (most of the time). Sometimes· my recording will be shut off and my cmputer reset in the middle of the recitation...which apparently has happened too many times. Jinn even appear to me in dreams very often. I do not know how to end this situation but I wouls seriously appreciste answers or suggestions soon. Answer: Praise be to Allaah. Firstly: The questioner is mistaken in saying that she has seen a jinn, because the jinn can see but they cannot be seen by us. Al-Shaafa’i said: “Whoever is of sound character and claims to have seen the jinn, his testimony is no longer valid, because Allaah says (interpretation of the meaning): ‘Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them’ [alA’raaf 7:27] – unless he is a Prophet.” (Ahkaam al-Qur’aan, 2/195, 196) Ibn Hazm said: “The jinn are real, and they are creatures created by Allaah. 191

Among them are kaafirs and believers. They can see us but we cannot see them. They eat, have children and die. Allaah says (interpretation of the meanings): ‘O you assembly of jinn and Mankind!’ [al-An’aam 6:130] ‘And the jinn, We created aforetime from the smokeless flame of fire’ [al-Hijr 15:27] ‘”And of us some are Muslims (who have submitted to Allaah, after listening to this Qur’aan), and of us some are AlQaasitoon (disbelievers those who have deviated from the Right Path)’. And whosoever has embraced Islam (i.e. has become a Muslim by submitting to Allaah), then such have sought the Right Path. And as for the Qaasitoon (disbelievers who deviated from the Right Path), they shall be firewood for Hell”’[al-Jinn 72:14-15] ‘Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them’[alA’raaf 7:27] ‘Will you then take him (Iblees) and his offspring as protectors and helpers rather than Me’[al-Kahf 18:50] ‘Whatsoever is on it (the earth) will perish’[al-Rahmaan 55:26] ‘Everyone shall taste death’[Aal ‘Imraan 3:185].” (alMuhallaa, 1/34/35) Hence what the questioner has seen may be just her imagination or an illusion, or it may be jinn appearing in a form other than that with which Allaah has created them. Secondly: With regard to the jinn harming humans, this is proven to happen and it does happen. Protection against that is 192

attained by reciting Qur’aan and adhkaar (dhikr) prescribed in sharee’ah. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “Undoubtedly the jinn can have a harmful effect on humans, and they could even kill them. They may harm a person by throwing stones at him, or by trying to terrify him, and other things that are proven in the Sunnah or indicated by real events. It was reported that the Messenger (peace and blessings of Allaah be upon him) gave permission to one of his Companions to go to his wife during one of the military campaigns – I think it was the campaign of al-Khandaq – as he was a young man who had recently got married. When he reached his house, he found his wife standing at the door, and he objected to that. She said to him, ‘Go inside,’ so he went inside and found a snake curled up on the bed. He had a spear with him, so he stabbed it with the spear until it died, and at the same instant as the snake died the man also died. It was not known which of them died first, the snake or the man. When the Prophet (peace and blessings of Allaah be upon him) heard of that, he forbade killing the harmless kinds of snakes that are found in houses, apart from those which are maimed or are streaked and malignant. This indicates that the jinn may attack humans, and that they may harm them, as is known from real-life events. There are numerous reports which indicate that a man may come to a deserted area, and a stone may be thrown at him, but he does not see anybody, or he may hear voices or a rustling sound like the rustling of trees, and other things that may make him feel distressed and scared. A jinn may also enter the body of a human, either because of love or with the intention of harming him, or for some other reason. This is indicated in the aayah (interpretation of the meaning): 193

‘Those who eat Ribaa will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity’[al-Baqarah 2:275] In such cases, the jinn may speak from inside of that person and address the one who is reading verses from the Qur’aan over him; the reciter may take a promise from the jinn never to come back, and other things concerning which there are very many reports which are widespread among the people. So the protection which will prevent the evil of the jinn is for a person to recite that which is narrated in the Sunnah as being effective in providing protection, such as Aayat al-Kurisy, for if a person recites Aayat al-Kursiy at night, he will continue to have protection from Allaah, and no shaytaan will come near him until morning. And Allaah is the Protector.’” (Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 1/287288) The Sunnah mentions adhkhaar (dhikr) by means of which one may gain protection from the shayaateen (devils). These include: Seeking refuge with Allaah from the jinn: Allaah says (interpretation of the meaning): “And if an evil whisper from Shaytaan (Satan) tries to turn you away (O Muhammad) (from doing good), then seek refuge in Allaah. Verily, He is the All Hearer, the All Knower”[Fussilat 41:36] “And if an evil whisper comes to you from Shaytaan (Satan), then seek refuge with Allaah. Verily, He is AllHearer, All-Knower” [al-A’raaf 7:200] 194

It was narrated from Sulaymaan ibn Sard that two men were trading insults in the presence of the Prophet (peace and blessings of Allaah be upon them), until the face of one of them turned red. The Prophet (peace and blessings of Allaah be upon him) said, “I know a word which, if he were to say it, what he is suffering from would go away: ‘A’oodhu Billaahi min al-Shaytaan il-rajeem (I seek refuge with Allaah from the accursed Shaytaan).’” (Narrated by al-Bukhaari, 3108; Muslim, 2610) 2 – Reciting al-Mi’wadhatayn (the last two Soorahs of the Qur’aan, al-Falaq and al-Naas). It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to seek refuge with Allaah from the jinn and from the evil eye until the Mi’wadhatayn were revealed, and when they were revealed he started to recite them and not anything else.” (Narrated by al-Tirmidhi, 2058; he said it is hasan ghareeb. Also narrated by al-Nasaa’i, 5494; Ibn Maajah, 3511. The hadeeth was classed as saheeh by al-Albaani (may Allaah have mercy on him) in Saheeh al-Jaami’, 4905). 3 – Reciting Aayat al-Kursiy It was narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) put me in charge of guarding the zakaah of Ramadaan. Someone came to me and started grabbing handfuls of the food. I took hold of him and said, ‘I will take you to the Messenger of Allaah (peace and blessings of Allaah be upon him).’ He said, ‘I will teach you some words by means of which Allaah will benefit you.’ I said, ‘What are they?’ He said, ‘When you go to your bed, recite this aayah (interpretation of the meaning): “Allaah! Laa ilaaha 195

illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)…” [al-Baqarah 2:255] – until he completed the aayah. Then Allaah will appoint a guard for you who will stay with you and no shaytaan (devil) will come near you until morning.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) asked me, ‘What did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he taught me something, and claimed that Allaah would benefit me by it.’ He said, ‘What was it?’ I said, ‘He taught me to recite Aayat alKursiy when I go to bed, and said that no shaytaan would come near me until morning, and that Allaah would appoint a guard for me who would stay with me.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘He told you the truth, although he is an inveterate liar. That was the Shaytaan.’” (Narrated by al-Bukhaari, 3101) 4 – Reciting Soorat al-Baqarah It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not make your houses like graves, for the Shaytaan runs away from a house in which Soorat al-Baqarah is recited.”(Narrated by Muslim, 780) 5 – The last verses of Soorat al-Baqarah It was narrated that Abu Mas’ood al-Ansaari said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever recites the last two verses of Soorat al-Baqarah at night, that will suffice him.’” (Narrated by al-Bukhaari, 4723; Muslim, 807) It was narrated from al-Nu’maan ibn Basheer (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah inscribed a book 196

two thousand years before He created the heavens and the earth, from which the last two aayahs of Soorat alBaqarah were revealed. If they are recited for three nights, no shaytaan (devil)will remain in the house). (Narrated by al-Tirmidhi, 2882. This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1799). 6 – Reciting “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god except Allaah Alone with no partner or associate; His is the Sovereignty and His is the praise, and He is Able to do all things)” one hundred times. It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever says “Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer” one hundred times in the day, will have a reward equivalent to that of freeing ten slaves, one hundred hasanahs (good deeds) will be recorded for him, and one hundred sayi’ahs (bad deeds) will be erased from his record, and it will be protection for him from the Shaytaan for that day, until evening comes. No one could achieve any better than him except the one who does more than he did.” (narrated by al-Bukhaari, 31119; Muslim, 2691) 7 – Remembering Allaah often (dhikr) It was narrated from al-Haarith al-Ash’ari that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah commanded Yahyaa ibn Zakariyah (peace be upon him) five things to follow and to enjoin upon the Children of Israel… and he commanded them to remember Allaah, and the likeness of that is a man who was being pursued by the enemy, until he reached a strong fortress in which 197

he found protection; similarly a man cannot find protection from the Shaytaan except by remembering Allaah…” (Narrated by al-Tirmidhi, 2863; he said it is hasan saheeh. The hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1724) 8 – The adhaan It was narrated that Suhayl ibn Abi Saalih said: “My father sent me to Bani Haarithah, and there was with me a slave of ours, or a companion of ours. Someone called out his name from a garden, and the one who was with me looked into the garden and did not see anything. I mentioned that to my father, and he said, ‘If I had known that this was going to happen to you, I would not have sent you. But if you hear a voice then make the call for prayer, for I heard Abu Hurayrah (may Allaah be pleased with him) narrating that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the Shaytaan hears the call to prayer, he runs away fast.”’”(Narrated by Muslim, 389). The word translated here as “runs away fast” may also mean “farting.” 9 – Reciting Qur’aan offers protection against the Shaytaan Allaah says (interpretation of the meaning): “And when you (Muhammad) recite the Qur’aan, We put between you and those who believe not in the Hereafter, an invisible veil (or screen their hearts, so they hear or understand it not)[al-Israa’ 17:45] And Allaah knows best. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 198

11359: How to protect oneself against the evil eye Question: In the recent years I feel I have been struck with it. Allhamdullila that allah has given me attractive features but see I don’t want my life to be in turmoil because of it. See not all people praise Allah for the things they admire especially the kaafirs. Is there anyway a young woman can protect herself from the evil eye without veiling her face? Can wearing Quranic scripture save you from the evil eye? And what about wearing necklaces and charms in the shape of an eye or hands because I heard these can protect you and are they haram? My life is so much better now than before because before I did not practice islam although I always was a muslim, so does this mean that because I am a better muslim the evil eye, if I was unfortunate enough to have it hit me has disappeared from my soul or do I have to have Quran read over me so it will leave me. How can I save and protect myself from happening to me again? Answer: Praise be to Allaah. You should know that hijaab is obligatory, and no one has the right to choose the rulings that they like and leave those for which they feel no inclination, because Allaah says (interpretation of the meaning): “O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaytaan (Satan). Verily, he is to you a plain enemy”[al-Baqarah 2:208] Ibn Katheer said: “Allaah commands His believing slaves 199

to adhere to all the rulings and laws of Islam, to follow all the commandments and heed all the prohibitions.” (Tafseer Ibn Katheer, 1/566). The believing women are forbidden to show any of their beauty to non-mahrams. Allaah says (interpretation of the meaning): “… and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful” [al-Noor 24:31] Obeying Allaah’s command to observe hijaab will protect you from the evil eye by Allaah’s Leave in this world, and will protect you from the punishment of Allaah in the Hereafter. With regard to wearing Qur’aanic verses or certain shapes, Imaam Ahmad narrated in his Musnad from ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears seashells [for protection from the evil eye] may Allaah not protect him.” According to another report, a group came to the Messenger of Allaah (peace 200

and blessings of Allaah be upon him) and he accepted the bay’ah [allegiance] of nine of them, but not from one of them. They said, “O Messenger of Allaah, you accepted the bay’ah of nine and not from this one.” He said, “He is wearing an amulet.” Then he took it in his hand and broke it, and the Prophet (peace and blessings of Allaah be upon him) accepted his bay’ah. He said, “Whoever wears an amulet is guilty of shirk.” (From Fataawa al-‘Ayn wa’lHasad, p. 277) With regard to dealing with the evil eye and hasad (destructive envy), there is no doubt that when a person is close to Allaah, always remembering Him (dhikr) and reading Qur’aan, he is less likely to be affected by the evil eye and other kinds of harm from the devils of mankind and the jinn. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah for himself, and the greatest means of seeking refuge that is available to the Muslim is reading the Book of Allaah, above all the Mi’wadhatayn (the last two Soorahs of the Qur’aan, al-Falaq and al-Naas), Soorat al-Faatihah and Aayat al-Kursiy [al-Baqarah 2:255]. Among the saheeh du’aa’s for refuge that have been narrated from the Prophet (peace and blessings of Allaah be upon him) are: “A’oodhu bi kalimaat Allaah al-taammaati min sharri maa khalaq (I seek refuge in the perfect words of Allaah from the evil of that which He has created).” (Narrated by Muslim, al-Dhikr wa’l-Du’aa, 4881) It was narrated that Ibn ‘Abbaas (may Allaah be pleased with them both) said: “The Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah for al-Hasan and al-Husayn. He said: ‘Your father [i.e., Ibraaheem] used to seek refuge with Allaah for Ismaa’eel 201

and Ishaaq with these words: A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every bad eye).’”(Narrated by al-Bukhaari, Ahaadeeth al-Anbiyaa’, 3120). With regard to the meaning of laammah (translated here as “bad”), al-Khattaabi said: “What is meant here is every disease or harm that a person may suffer such as insanity or mental disturbance.” It was narrated from Abu Sa’eed that Jibreel came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Muhammad, are you ill?” He said, “Yes.” He said, “Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (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).” (Narrated by Muslim, al-Salaam, 4056) Undoubtedly, when a person persists in reciting the adhkaar (dhikr) for morning and evening, and the adhkaar for going to sleep, and others, this will have a great effect in protecting him from the evil eye, because it will be like a stronghold for him, by Allaah’s Leave. So everyone should strive to recite these adhkaar. One of the best treatments is the use of ruqyah, which the Messenger of Allaah (peace and blessings of Allaah be upon him) permitted for protection from the evil eye and he instructed people to use it. It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded me, or he commanded (the people) to use ruqyah to deal with the evil eye.” (narrated by al-Bukhaari, al-Tibb, 5297) 202

And it was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The man who cast the evil eye would be commanded to do wudoo’, and then the man who was affected would wash himself with (the water).” (Narrated by Abu Dawood, al-Tibb, 3382. Al-Albaani said, in Saheeh Sunan Abi Dawood, its isnaad is saheeh. No. 3282) These are some of the du’aa’s and treatments which offer protection – by Allaah’s leave – from the evil eye and from destructive envy (hasad). We ask Allaah to protect us from that. And Allaah knows best. See Zaad al-Ma’aad by Ibn al-Qayyim, 4/162 Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 8214: Do the jinn help humans in some ways? Question:

What is the difference between a shaytaan (devil) and a jinn? Do the shayaateen reproduce from males and females? Do the shayaateen interact with humans and serve them in return for the human’s disobeying his Lord? Are there Muslim jinn who serve the Muslims as they served Sulaymaan (peace be upon him)? If the shayaateen or jinn are able to serve humans, then why do the Muslim jinn not help the Muslim humans in their wars against the kuffaar, and tell them their secrets and support Islam? Why do the kaafir jinn not help the kaafir humans in some way? Did any examples of such things happen at the time of the Messenger (peace and blessings of Allaah be upon 203

him)? If there are any books about such matters, please tell me about them so that I can be safe from the evil of the shayaateen. May Allaah keep me and you safe from their evil. Answer: Praise be to Allaah. The shayaateen are from among the jinn; they are the rebellious ones and the most evil among them, just as the devils among mankind are the rebellious ones and the most evil among them. There are among the jinn, as is the case among mankind, devils who are the rebellious ones and the most evil, kaafirs and evildoers. There are also Muslims among them who are righteous and good. Allaah says (interpretation of the meaning): “And so We have appointed for every Prophet enemies — Shayaateen (devils) among mankind and jinn, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it; so leave them alone with their fabrications” [al-‘An’aam 6:112] The Shaytaan is the father of the jinn according to many scholars. He is the one who disobeyed his Lord and was too proud to prostrate to Adam, so Allaah expelled him and banished him. Other scholars say that the Shaytaan was one of a group of angels who were called al-jinn; he was too proud to prostrate, so Allaah expelled him and banished him. He became the leader of every evildoer and wicked one, every kaafir and wrongdoer. Every person has a shaytaan and an angel with him, as the Prophet (peace and blessings of Allaah be upon him) said: “There is no one among you but he has with him a constant companion (qareen) from among the jinn and a constant 204

companion from among the angels.” They said, “You too, O Messenger of Allaah?” He said, “Me too, but Allaah has helped me against him (the devil-companion) and he has become Muslim.” And the Prophet (peace and blessings of Allaah be upon him) said that the Shaytaan inspires man to evil and calls man to evil. There are times when he has control over man’s heart and can find out, by Allaah’s decree, what a person intends to do of good or evil. There are also times when the angel has control over a person’s heart. He makes him incline towards good and calls him to good. These are things that Allaah has enabled them to do, i.e., He has enabled the two companions, the jinn-companion and the angel-companion, to do these things. Even the Prophet (peace and blessings of Allaah be upon him) had a shaytaan with him, his constant companion (qareen) from among the jinn, as stated above, in the hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) said: “There is no one among you but he has with him a constant companion (qareen) from among the jinn and a constant companion from among the angels.” They said, “You too, O Messenger of Allaah?” He said, “Me too, but Allaah has helped me against him (the devil-companion) and he has become Muslim.” The point is that every man has with him a companion from among the angels and a companion from among the shayateen. The believer suppresses his shaytaan by obeying Allaah and adhering steadfastly to His religion, so he humiliates his shaytaan until he becomes weak and unable to stop the believer doing good or make him fall into evil, except what Allaah wills. The sinner, by his disobedience and evil actions, gives his shaytaan the strength to make him do evil and encourageshim to do evil, and discourage him from doing good. The believer 205

has to fear Allaah and strive against his shaytaan by obeying Allaah and His Messenger, and seeking refuge with Allaah from the Shaytaan. And he should strive to help his angel by obeying Allaah and His Messenger and heeding the commands of Allaah. The Muslims help their brothers among the jinn to obey Allaah and His Messenger just as they help their human brothers. Humans may help them in some matters without realizing it. They may help them to obey Allaah and His Messenger by teaching and reminding other humans, for the jinn may attend the lessons of humans in the mosques and elsewhere and benefit from them. Humans may also hear some things from the jinn which benefit them; they may wake them up to pray or draw their attention to things which may benefit them or harm them. All of this happens even though the jinn do not make themselves visible to humans. A jinn may make himself visible to some people when pointing them towards something good or something evil. This may happen, although it is rare. Usually they do not appear to humans, although their voices may be heard on some occasions when they wake a person for prayer or tell him of some things. In conclusion, the believing jinn help the believers even though the believers may not realize it, and they love everything good for them. Similarly, believing humans love everything good for their believing brethren among the jinn, and they ask Allaah to give them everything good. They may attend lessons, and they love to listen to the Qur’aan and knowledge, as stated above. The believers among the jinn attend the lessons of humans, at some times and in some lands, and they benefit from the lessons of humans. All of this happens and is well known. This has been clearly stated by many of the scholars whom the jinn contacted and asked about some issues; they told them that they had attended their lessons. All of this is wellknown, and Allaah is the One Whose help we seek. 206

Allaah has told us that the jinn listened to the Qur’aan from the Prophet (peace and blessings of Allaah be upon him). At the end of Soorat al-Ahqaaf, He says (interpretation of the meaning): “And (remember) when We sent towards you (Muhammad) a group (three to ten persons) of the jinn, (quietly) listening to the Qur’aan. When they stood in the presence thereof, they said: ‘Listen in silence!’ And when it was finished, they returned to their people, as warners. They said: ‘O our people! Verily, we have heard a Book (this Qur ’aan) sent down after Moosa (Moses), confirming what came before it, it guides to the truth and to the Straight Path (i.e. Islam)” [al-Ahqaaf 46:29-30] And Allaah revealed other aayahs in a separate soorah, where He says: “Say (O Muhammad): “It has been revealed to me that a group (from three to ten in number) of jinn listened (to this Qur’aan). They said: ‘Verily, we have heard a wonderful Recitation (this Qur’aan)!” [al-Jinn 72:1] Many books have been written on this matter. Ibn alQayyim (may Allaah have mercy on him) mentioned a great deal on this topic in his books. There is also a book by one of the scholars entitled al-Marjaan fi Bayaan Ahkaam al-Jaan, by al-Shibli, which is a useful book. There are other books written on this topic as well. You can look for them and ask for them in any bookstore. You could also read the books of Tafseer and learn from the commentary on Soorat al-Jinn and the other aayahs from Soorat al-Ahqaaf and elsewhere which speak of the jinn. You can learn a lot from what the mufassireen (may Allaah have mercy on them) said about the jinn, both the good and the bad among them. 207

Kitaab 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. 373 (www.islam-qa.com) 11788: Tying a string over which verses of Qur’aan have been recited Question: Is it permissible to recite the Qur’an over a piece of string, etc, and tie that over a child’s wrist to protect him from the evil eye or other diseases? Alternatively, is it permissible to place Qur’anic Ayat in a small metal capsule and tie it over the wrist of Muslims to serve as protection from the evil eye or mishaps. People in my community do both of this very frequently. They get the local masjid imam to provide the service. I do not want to do this for my child unless there is a sound basis for it in the Shari’ah. Please help me find out the truth. Answer: Praise be to Allaah. It is not permissible to tie this string or any other kind of amulets. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever hangs up an amulet, may Allaah not fulfil his need.” And he said: “Whoever hangs up anything will be abandoned to its care,” and, “Whoever hangs up an amulet has committed shirk.” 208

The Prophet (peace and blessings of Allaah be upon him) commanded us to tear away these things, as stated in the hadeeth narrated from ‘Imraan ibn Husayn, which says that the Prophet (peace and blessings of Allaah be upon him) saw a man on whose hand was a bracelet of brass. He said, “What is this bracelet?” He said, “It is to prevent weakness.” He said, “Take it off, for it will only make you more weak.” This was narrated by Ibn Maajah. Shaykh Waleed al-Firyaan (www.islam-qa.com) 11809: Ruling on one who thinks that sihr is OK so long as it does not cause any problems Question: 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? Answer: 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 209

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 210

‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 112. (www.islam-qa.com) 13005: The effect of sihr on the marital relationship Question: Can sihr (magic, witchcraft) have an affect on the marital relationship? Answer: The saahir (person who practises sihr) does things by which he affects people with sihr. Sometimes this is by illusion or making things appear to be something else, as Allaah said concerning the sorcerers of Pharaoh (interpretation of the meaning): “and their sticks, by their magic, appeared to him as though they moved fast” [Ta-Ha 20:66] They do actions that change how things look in people’s eyes, so that they see things other than they really are, as Allaah says 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] So they do things to bewitch people’s eyes, so that they see a rope as a snake or a stick as a moving snake, when it is not a snake at all but only a stick or a rope. They may also bewitch people in other ways, so that a man becomes hateful to his wife, or vice versa. They may do this by bewitching their eyes, or by giving them evil 211

potions which they get from the shayaateen, or by tying knots on which they blow and pray to the shayaateen instead of to Allaah, and seek their help in harming people. So a man may imagine that his wife is not the wife he knows, and she may appear ugly or hateful to him, or a wife may imagine that her husband is not the husband that she knows, and she sees him as something ugly and terrifying, because of what these criminals have done. So their sihr may be of two types, one of which involves illusions and tricking the eyes, so that they do not see things as they really are. The other kind includes that which is called al-sarf and al-‘atf (spells aimed at creating hatred or love), which is done by tying knots and blowing on them, and using potions which they make by inspiration of the shayaateen. This second kind may make a man love or hate his wife, or a woman love or hate her husband. It may also affect a person’s relationship with people other than his or her spouse. Hence Allaah has commanded us to seek refuge with Him from the evil of those who blow onto knots, and to seek refuge with Him from every evil. 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. 80 (www.islam-qa.com) 12918: Ways of treating sihr Question: 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 212

any du’aa’s or dhikrs from the Qur’aan or Sunnah for these things? Answer: 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 alMu’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 alMi’wadhatayn should be recited over the person who has been affected by sihr, or into a vessel. Du’aa’ should be 213

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 alMi’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 214

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! 215

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).

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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 AlMufsidoon. 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

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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 (www.islam-qa.com) 218

7871: Is it possible for the jinn to kidnap a human being? Question: I have heard many stories about the jinn kidnapping human beings. I read a story which said that a man of the Ansaar (may Allaah be pleased with him) went out to pray ‘Ishaa’ and the jinn took him prisoner and he was lost for years. Is this possible – I mean that the jinn could kidnap a human being? Answer: Praise be to Allaah. With regard to the question of possibility, it is possible, but it is very rare. Shaykh ‘Abd-Allaah ibn Jibreen (may Allaah preserve him) answered this question as follows: That is possible. It is well known that Sa’d ibn ‘Ubaadah was killed by the jinn when he urinated in a hole in which was their dwelling place, and they said, “We have killed the leader of Khazraj Sa’d ibn ‘Ubaadah; we struck him with an arrow and we did not miss his heart.” At the time of ‘Umar, a man was kidnapped by the jinn and stayed with them for four years, then he came back and told the people that some mushrik jinn had kidnapped him, and he stayed with them as a prisoner, then some Muslim jinn launched a campaign against them and defeated them, and brought him back to his family. This was mentioned in Manaar al-Sabeel and elsewhere. (See Manaar al-Sabeel, 2/88. The story of the kidnapped man was reported by al-Bayhaqi (7/445-446) and its isnaad was classed as saheeh by al-Albaani in al-Irwaa’, 6/150, no. 1709).Manaar al-Sabeel, 2/88. The story of 219

the kidnapped man was reported by al-Bayhaqi (7/445446) and its isnaad was classed as saheeh by al-Albaani in al-Irwaa’, 6/150, no. 1709 Shaykh ‘Abd-Allaah ibn Jibreen (www.islam-qa.com) 9432: 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. 220

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): 221

“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”[alBaqarah 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, 222

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 AlLawh AlMahfooz)[alQamar 54:49] “No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (AlLawh AlMahfooz) 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 223

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”[alAnfaal 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] 224

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 alA’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 (www.islam-qa.com)

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11447: Jinn dwelling in humans Question: Can a jinn enter the body of a human? Answer: Praise be to Allaah. Imaam Shaykh al-Islam said in his Fataawa after some introductory comments: … For this reason, a group of the Mu’tazilah, such as alJabbaa’i, Abu Bakr al-Raazi and others, denied that the jinn enter the body of the epileptic, although they do not deny the existence of the jinn, because that is not as clearly mentioned in the reports narrated from the Messenger (peace and blessings of Allaah be upon him) as their existence is mentioned. They were mistaken in this matter. Hence al-Ash’ari mentioned in Maqaalaat Ahl al-Sunnah wa’l-Jamaa’ah that they [Ahl al-Sunnah] believe that the jinn may enter the body of the epileptic, as Allaah says (interpretation of the meaning): ‘Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity…’ [al-Baqarah 2:275] ‘Abd-Allaah ibn al-Imaam Ahmad said: I told my father that some people claim that the jinn do not enter the body of a human. He said, O my son, they are lying, for a jinn may speak with the tongue of a person who is lying on his sick-bed. (Majmoo’ Fataawa Shaykh al-Islam Ibn Taymiyah, 19/12). He also said (may Allaah have mercy on him), in vol. 24 of his Fataawa (p. 276, 277): 226

“The existence of the jinn is proven by the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and by the consensus of the salaf and scholars of this ummah. Similarly, the fact that the jinn can enter human bodies is also proven by the consensus of the imaams of Ahl al-Sunnah wa’l-Jamaa’ah. Allaah says (interpretation of the meaning): ‘Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity…’ [al-Baqarah 2:275] In al-Saheeh it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: ‘The Shaytaan flows through the son of Adam as his blood flows… There is no one among the imaams of the Muslims who denies that the jinn enter the body of the epileptic. Whoever denies that and claims that Islam denies that is telling lies about the sharee’ah, for there is no evidence in sharee’ah to say that this is not the case…” From Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), p. 60 (www.islam-qa.com) 11290: How to deal with sihr (magic/witchcraft) Question: What is the way to deal with sihr (magic/witchcraft)? Answer: Praise be to Allaah. 227

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 228

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) 229

performed ruqyah and had it performed for him. There is a lot of good in ruqyah, and a great deal of benefit. AlFaatihah, 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.” 230

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 231

effect. Verily, Allaah does not set right the work of AlMufsidoon. 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 232

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 alMi’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 (www.islamqa.com) 4010: Ruling on learning magic and removing spells from a person affected by magic Question: Is it permissible to learn how to remove spells from a person affected by magic? 233

Answer: Praise be to Allaah. If that is by doing something permissible, such as reciting du’aa’s that are prescribed or permitted in Islam, or by using a ruqyah that is prescribed in Islam, there is nothing wrong with that. But if a person learns magic in order to counteract magic, or for any other purposes, then that is not permitted and in fact is something which nullifies a person’s Islam, because it is not possible to learn it without falling into shirk. That happens by worshipping the shayaateen (devils), by offering sacrifices to them and making vows to them, and other kinds of worship, and offering sacrifices to them and seeking to draw close to them with things that they love, until they serve a person and do what he wants. This is the mutual benefit which Allaah refers to in the aayah (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 AllWise, AllKnowing.’” [al-An’aam 6:128] Majmoo’ah Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, p. 118 (www.islam-qa.com) 11063: Ruling on sick person visualizing the one who put the evil eye on him Question: How correct is it for a sick person to visualize the one who put the eye on him as a result of Qur’aan being recited 234

over him, or the raaqi asking his qareen (jinn companion) to show the sick person who put the eye on him? Answer: Praise be to Allaah. For the sick person to visualize the one who put the eye on him as a result of Qur’aan being recited over him, or the qaari’ (reciter) telling him to do so, is a devilish action and is not permitted, because it is seeking the help of the shayaateen (devils). The jinn is the one who makes him visualize the person who afflicted him with the evil eye, and this is haraam, because it is seeking the help of the shayaateen, and because it creates enmity among people and causes fear and terror to be spread among people. It comes under the aayah (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” [alJinn 72:6] And Allaah knows best. [Translator’s note: Raaqi means one who does ruqyah i.e., reciting Qur’aan and du’aa’s over the sick for the purpose of seeking healing] Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’lIftaa’ (www.islam-qa.com) 4441: Belief that sudden death is because of magic/ witchcraft Question: i am an american lady married to an arab man and in his 235

town, people seem to believe that when someone dies, especially if they suddenly got sick and passed away, it is because some evil “sahar” or magician placed a spell on that person in order to make every-one believe that he/ she died, and then this magician takes the “dead” person and imprisons him/her to become a slave. what is the ruling in islam concerning such beliefs? has this been heard of before? could it really happen? as a foreigner and convert to islam, i don’t know what to believe in this aspect and i am real confused. please clear this up for me. thank you Answer: Praise be to Allaah. What is mentioned in the question is completely wrong. The person who dies suddenly is just like anyone else who dies, for whatever reason: his soul leaves his body, and the soul is a matter of the unseen which is known only to Allaah. Some groups of innovators (followers of bid’ah) believe that when a person dies, his soul moves to another body. This is known as tanaasukh (transmigration of souls), and this belief is something which is known to be essentially false according to the religion of Islam. Shaykh ‘Abd al-Kareem al-Khudayri. This is appalling kufr and falsehood, and is one of the results of denying the torment of the grave. We ask Allaah to keep us safe and sound. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 236

10173: Is it permissible to use witchcraft to achieve a good purpose? Question: is it permissable to use witchcraft or black magic for good purposes or stuff like using to convince your parent about something?like marriage to someone? Answer: Praise be to Allaah. Witchcraft or magic is knowledge that comes from the shayateen and is something that they do. Allaah says (interpretation of the meaning): “They followed what the Shayaateen (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan. Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic [al-Baqarah 2:102] “And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter” [al-Baqarah 2:102] “and the magician will never be successful, to whatever amount (of skill) he may attain” [Ta-Ha 20:69] The Prophet (peace and blessings of Allaah be upon him) said: “Avoid the seven sins which doom a person to Hell.” They asked, “What are they?” He said, “Associating anything in worship with Allaah (shirk); witchcraft;…” And the Prophet (peace and blessings of Allaah be upon him) said: “He is not one of us who practices witchcraft or has it done for him.” 237

On this basis, it is not permissible to use witchcraft for any purpose whatsoever. Witchcraft or magic is falsehood, and all kinds of falsehood are kufr and evildoing. Sin cannot be a means of achieving something good. Beneficial things have to be sought through the prescribed means which involve no sin and whose consequences are safe. Allaah has given His slaves sufficient means in the things that He has permitted them, so they have no need for the things that He has forbidden. To Him be praise and thanks for His blessings. Shaykh ‘Abd al-Rahmaan al-Barraak (www.islamqa.com) 10034: Is Iblees still alive? Question: If Jinns live and die, would that mean Iblis died or is still alive? Answer: Praise be to Allaah. It is the way of Allaah in His creation of man to test him and try him. Allaah says (interpretation of the meaning): “that Allaah might test what is in your breasts; and to purify that which was in your hearts (sins), and Allaah is AllKnower of what is in (your) breasts” [Aal ‘Imraan 3:154] One of the things with which Allaah tests us is Iblees (may Allaah curse him). Allaah has made him one of those who are given respite, blocking the way of good and 238

commanding evil, forbidding what is good and enjoining what is evil. There are those who believe him; many people among the sons of Adam follow him; he is misled and he misleads others. Iblees vowed to do that, as Allaah says (interpretation of the meaning): “And (remember) when We said to the angels: ‘Prostrate yourselves unto Adam.’ They prostrated themselves except Iblees (Satan). He said: ‘Shall I prostrate myself to one whom You created from clay?’ [Iblees (Satan)] said: ‘See this one whom You have honoured above me, if You give me respite (keep me alive) to the Day of Resurrection, I will surely, seize and mislead his offspring (by sending them astray) all but a few!’ (Allaah) said: ‘Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all) an ample recompense. And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience), make assaults on them with your cavalry and your infantry, share with them wealth and children (by tempting them to earn money by illegal ways usury, or by committing illegal sexual intercourse), and make promises to them.” But Satan promises them nothing but deceit. Verily, My slaves (i.e. the true believers of Islamic Monotheism) — you have no authority over them. And AllSufficient is your Lord as a Guardian.’” [al-Israa’ 17:60-65] “And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being); then We told the angels, ‘Prostrate yourselves to Adam’, and they prostrated themselves, except Iblees (Satan), he refused to be of those who prostrated themselves. 239

(Allaah) said: ‘What prevented you (O Iblees) that you did not prostrate yourself, when I commanded you?’ Iblees said: ‘I am better than him (Adam), You created me from fire, and him You created from clay.’ (Allaah) said: ‘(O Iblees) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced.’ (Iblees) said: ‘Allow me respite till the Day they are raised up (i.e. the Day of Resurrection).’ (Allaah) said: ‘You are of those respited.’ (Iblees) said: ‘Because You have sent me astray, surely, I will sit in wait against them (human beings) on Your straight path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).’ (Allaah) said (to Iblees): ‘Get out from this (Paradise), disgraced and expelled. Whoever of them (mankind) will follow you, then surely, I will fill Hell with you all.’” [al-A’raaf 7:11-18] From the apparent meaning of these aayaat and others, it is clear that Allaah has delayed the death of Iblees (may Allaah curse him) until an appointed time. Allaah has postponed his death until a day that is known to Him, which no one else knows. Iblees asked Allaah to give him respite, as Allaah said (interpretation of the meaning): “[Iblees (Satan)] said: ‘My Lord! Give me then respite till the Day the (dead) are resurrected.’ (Allaah) said: ‘Verily, you are of those allowed respite 240

Till the Day of the time appointed.’” [Saad 38:79-81] The scholars differed concerning the phrase “Till the Day of the time appointed”: · Some said that this means the Day of Resurrection, at the second blast of the Trumpet. · Some said that it means the decreed lifespan of Iblees. Most of the scholars said that what is meant by “the Day of the time appointed” is the day when all creatures will die, at the time of the first blast of the Trumpet, not the second blast. They said: because after the Resurrection – at the second blast of the Trumpet – there will be no more death. Allaah says (interpretation of the meaning): “And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allaah wills. Then it will be blown a second time, and behold they will be standing, looking on (waiting)” [al-Zumar 39:68] Al-Baydaawi said in his Tafseer: “Till the Day of the time appointed” means, the time appointed for you with Allaah, or when all people will die, which is at the first blast of the Trumpet, according to the majority. (Tafseer al-Baydaawi, 3/370) Al-Qurtubi (may Allaah have mercy on him) said in his tafseer of this aayah: Ibn ‘Abbaas said: What He meant by this is the first blast of the Trumpet, i.e., when all creatures will die. Or it was said, the appointed time, the knowledge of which Allaah 241

has kept to Himself and which Iblees does not know. So Iblees will die and then be resurrected. Allaah says (interpretation of the meaning): “Whatsoever is on it (the earth) will perish” [al-Rahmaan 55:26] (Tafseer al-Qurtubi,10/27) Al-Tabari narrated in his Tafseer from al-Suddi: “[Iblees (Satan)] said: ‘My Lord! Give me then respite till the Day the (dead) are resurrected.’ (Allaah) said: ‘Verily, you are of those allowed respite Till the Day of the time appointed.’” [Saad 38:79-81 – interpretation of the meaning] He did not give him respite until the Day of Resurrection, but rather until the day of the time appointed, which is the day when the first blast of the Trumpet will be given and everyone who is in the heavens and on earth will swoon and then die. (8/132) Imaam al-Shawkaani said in his tafseer of this aayah: Till the Day of the time appointed.’” [Saad 38:79-81 – interpretation of the meaning] The day which Allaah has decreed for the death of all creatures, which is when the last blast of the Trumpet will be sounded, or it was said the first blast. It was said that Iblees asked to be given a respite until the Day of Resurrection so that he might avoid death, because if he were given respite until the Day of Resurrection, he would not die before the resurrection; when the resurrection came, he would thus have avoided death. But Allaah 242

responded in a manner that denied him his desire and thwarted his aims, which was by giving him respite until the day of the time appointed, which is known only to Allaah, and no one else knows it. (Fath al-Qadeer, 4/446) This indicates that Iblees (may Allaah curse him) is still alive and that he is still spreading mischief on earth and misguiding people away from the path of Allaah. But he is not immortal and will not live until the Day of Resurrection, rather there is an appointed time when he will die – and Allaah knows best when that appointed time will be. Allaah says (interpretation of the meaning): “Everyone shall taste death” [Aal ‘Imraan 3:185] “Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will remain forever” [al-Rahmaan 55:26-27] There are also reports which indicate that Iblees (may Allaah curse him) was alive at the time of the Prophet (peace and blessings of Allaah be upon him): · Iblees appeared on the day of Badr in the form of Suraaqah ibn Maalik. Allaah says (interpretation of the meaning): “And (remember) when Shaytaan (Satan) made their (evil) deeds seem fair to them and said, ‘No one of mankind can overcome you this day (of the battle of Badr) and verily, I am your neighbour (for each and every help).’ But when the two forces came in sight of each other, he ran away and said ‘Verily, I have nothing to do with you. 243

Verily, I see what you see not. Verily, I fear Allaah for Allaah is Severe in punishment’” [al-Anfaal 8:48] Ibn Katheer said in his tafseer of this aayah: He (may Allaah curse him) made attractive to them the reason why they came and what they wanted to do. He raised their hopes that they would not be overwhelmed by anybody on that day, and calmed their fears that their homes might be attacked by their enemies Banu Bakr. He said, “and verily, I am your neighbour (for each and every help)” – because he appeared in the form of Suraaqah ibn Maalik ibn Ja’sham, the leader of Banu Mudlij and the leader of that region. All of that came from him, as Allaah says (interpretation of the meaning): “He (the Shaytaan) makes promises to them, and arouses in them false desires; and Shaytaan’s promises are nothing but deceptions.” [al-Nisaa’ 4:120] Ibn Juraij said: Ibn ‘Abbaas (may Allaah be pleased with him) said concerning this aayah: When the day of Badr came, Iblees marched with his flags and his troops alongside the mushrikeen, and gave the mushrikeen the notion that no one would defeat them and that he was their neighbour. But when the (enemies) met in battle, and the Shaytaan saw the angelic reinforcements (on the Muslims’ side), he ran away, i.e., he turned on his heels and fled, saying, Verily, I see what you see not… (Tafseer Ibn Katheer, 2/318) · He also (may Allaah curse him) appeared on the day of Uhud. It was reported in a saheeh hadeeth that ‘Aa’ishah (may Allaah be pleased with him) said: On the day of Uhud, the mushrikeen were defeated. Then Iblees shouted out, ‘O slaves of Allaah! Beware the ones behind you!’ So the front ranks attacked the ones behind. Hudhayfah 244

looked and saw his father al-Yamaan. He cried out, ‘O slaves of Allaah, my father, my father!’ By Allaah, they did not stop until they killed him [al-Yamaan]. Hudhayfah said, ‘May Allaah forgive you.’ ‘Urwah [one of the narrators] said: By Allaah, because of this, Hudhayfah remained in a good state until he met Allaah [i.e., died]. (Narrated by al-Bukhaari, no. 3047) · It was narrated in the saheeh ahaadeeth that the Prophet (peace and blessings of Allaah be upon him) saw Iblees. It was narrated in a saheeh hadeeth that Abu’l-Dardaa’ (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) stood up, and we heard him say: “I seek refuge in Allaah from you.” Then he said: “I curse you with the curse of Allaah” three times, and he spread out his hand as if reaching for something. When the prayer was over, we said, “O Messenger of Allaah, we heard you saying something in the prayer that we have never heard you say before, and we saw you stretching out your hand.” He said, “The enemy of Allaah Iblees came with a flame of fire to throw in my face, and I said, ‘I seek refuge with Allaah from you’ three times. Then I said, ‘I curse you with the complete curse of Allaah’ three times, but he did not retreat. Then I wanted to seize him. By Allaah, were it not for the prayer of our brother Sulaymaan, he would have been tied up this morning and the children of the people of Madeenah would have played with him.” (Narrated by Muslim, no. 843; al-Nasaa’i, no. 1200) It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed Subh (Fajr) prayer and he [Abu Sa’eed] was behind him. He recited and got confused in his recitation. When the prayer was over, he said, ‘If only you could have seen me and Iblees. I grabbed him and kept on trying to strangle him until I felt the coldness of his saliva on these two fingers, the thumb and the one 245

next to it. Were it not for the prayer of my brother Sulaymaan, he would have been tied to one of the pillars of the mosque this morning, and the children of Madeenah would have played with him. Whoever among you can prevent him from coming between him and the qiblah, let him do that.” (Narrated by Ahmad, no. 11354). · It was narrated that Jaabir (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “The throne of Iblees is on the sea and he sends out his troops to spread mischief (fitnah) among the people. The greatest of them in his sight is the one who causes the most fitnah.” (Narrated by Muslim, 5031; Ahmad, no. 1427) So Iblees (may the curse of Allaah be upon him) is still alive, and he will die on the Day of the time appointed, until which Allaah has given him a respite, which according to the most correct scholarly view is the Day of the first blast on the Trumpet. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 7107: Spiritual paths Question: Could you please let me know the status of tariqah spiritual Paths- in Islam. Answer: Praise be to Allaah. If what is meant is summoning the spirits of jinn or others, this is not permitted, because it 246

can only be achieved by means of shirk. If what is meant is nourishing the soul by believing in Allaah, His Messengers, His angels, His Books, the Last Day and in the divine decree, both good and bad, then this is what Islam requires of every Muslim and asks him to nourish this belief. And Allaah knows best. Shaykh ‘Abd al-Kareem al-Khudayr (www.islam-qa.com) 8976: Is Iblees a jinn or an angel? Question: I was just wondering if Iblis was actually a jinn or an angel. This particular issue recently sparked my curiosity when it was presented to me by a person I know. If he is an angel, then how is it he disobeyed Allah, when Angels have no will of their own and follow only Allah’s command. If he is really a jinn, then it would better explain his disobedience as then he actually had the choice to obey or disobey Allah. I would appreciate a response, even if it is a brief one. Answer: Praise be to Allaah. Ibless – may Allaah curse him – is one of the jinn. He was not an angel for a single day, not even for an instant. The angels were created noble; they never disobey Allaah when He commands them to do something and they do what they are commanded. This is clearly stated in the Qur’aanic texts which indicate that Iblees is one of the jinn and not one of the angels. These texts include the following: 1. Allaah says (interpretation of the meaning): “And (remember) when We said to the angels: “Prostrate 247

yourselves unto Adam.” So they prostrated themselves except Iblees (Satan). He was one of the jinn; he disobeyed the Command of his Lord. Will you then take him (Iblees) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Zaalimoon (polytheists, and wrongdoers, etc).” [al-Kahf 18:50] 2. Allaah stated that He created the jinn from fire, as He says (interpretation of the meaning): “And the jinn, We created aforetime from the smokeless flame of fire” [al-Hijr 15:27] “And the jinn He created from a smokeless flame of fire” [al-Rahmaan 55:15] And it was narrated in a saheeh hadeeth that ‘Aa’ishah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The angels were created from light, the jinn were created from smokeless fire and Adam was created from that which has been described to you.” (Narrated by Muslim in his Saheeh, no. 2996; also narrated by Ahmad, no. 24668; by al-Bayhaqi in al-Sunan alKubra, no. 18207 and by Ibn Hibbaan, no. 6155). One of the attributes of the angels is that they were created from light, and the jinn were created from fire. It was mentioned in the Qur’aan that Iblees – may Allaah curse him – was created from fire. This is what Iblees himself said when Allaah, may He be glorified and exalted, asked him the reason for his refusal to prostrate to Adam when Allaah commanded him to do so. He – may Allaah curse him – said: “ ‘I am better than him (Adam), You created me from fire, and him You created from clay’” [al-A’raaf 7:12; Saad 38:76 – interpretation of the meaning]. This indicates that he was one of the jinn. 248

3. Allaah has described the angels in His Book, where He says (interpretation of the meaning): “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allâh, but do that which they are commanded” [al-Tahreem 66:6] “And they say: ‘The Most Gracious (Allaah) has begotten a son (or children).’ Glory to Him! They [whom they call children of Allaah i.e. the angels, ‘Eesaa (Jesus) son of Maryam (Mary), ‘Uzair (Ezra)], are but honoured slaves. They speak not until He has spoken, and they act on His Command” [al-Anbiyaa’ 21:26-27] “And to Allaah prostrate all that is in the heavens and all that is in the earth, of the moving (living) creatures and the angels, and they are not proud [i.e. they worship their Lord (Allâh) with humility]. They fear their Lord above them, and they do what they are commanded” [al-Nahl 16:49-50] So it is not possbile for the angels to disobey their Lord, because they are protected from sin and they are naturally inclined to obey Allaah. 4. The fact that Iblees is not one of the angels means that he is not compelled to obey Allaah. He has freedom of will just as we humans do. Allaah says (interpretation of the meaning); “Verily, We showed him the way, whether he be grateful or ungrateful” [al-Insaan 76:3] 249

There are also Muslims and kaafirs among the jinn. It says in Soorat al-Jinn (interpretation of the meaning): “Say (O Muhammad): ‘It has been revealed to me that a group (from three to ten in number) of jinn listened (to this Qur’aan). They said: ‘Verily, we have heard a wonderful Recitation (this 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).’” [alJinn 72;1-2] In the same soorah, it states that the jinn said: “‘And indeed when we heard the Guidance (this Qur’aan), we believed therein (Islamic Monotheism), and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins. And of us some are Muslims (who have submitted to Allaah, after listening to this Qur’aan), and of us some are AlQaasitoon (disbelievers those who have deviated from the Right Path)’…” [al-Jinn 72:13-14] Ibn Katheer (may Allaah have mercy on him) said in his Tafseer: Al-Hasan al-Basri said: Iblees was not one of the angels, not even for a single moment. He is the father of the jinn, just as Adam (peace be upon him) is the father of mankind. This was narrated by al-Tabari with a saheeh isnaad (part 3/89). Some of the scholars said that Iblees was one of the angels, that he was the peacock of the angels, that he was the one among the angels who strove the hardest in worship… and other reports, most of which come from the Israa’eeliyyaat (stories and reports from Jewish sources), 250

and some of which contradict the clear texts of the Qur’aan. Ibn Katheer said, explaining this: A lot of these reports were transmitted from the Salaf, and most of them come from the Israa’eeliyyaat, which may be been transmitted in order to be examined [i.e., as opposed to being accepted as is]. Allaah knows best about the veracity or otherwise of many of them. Some of them are definitely to be rejected, because they go against the truth which we hold in our hands. In the Qur’aan we have sufficient so that we have no need of previous reports, because hardly any of them are free of distortions, with things added or taken away. Many things have been fabricated in them, for they did not have people who had memorized things precisely by heart (huffaaz) who could eliminate the distortions created by extremists and fabricators, unlike this ummah which has its imaams, scholars, masters, pious and righteous people, brilliant critics and men of excellent memory who recorded the hadeeths and classified them, stating whether they were saheeh (sound), hasan (good), da’eef (weak), mawdoo’ (fabricated), matrook (to be ignored). They identified the fabricators and liars, and those about whom nothing was known, and other kinds of men (i.e., narrators). All of this afforded protection to the Prophet (peace and blessings of Allaah be upon him), the Seal of the Messengers and the Leader of Mankind, so that nothing would be attributed to him falsely and nothing would be transmitted from him that he did not say or do. May Allaah be pleased with them and make them pleased [by rewarding them], and make the Paradise of al-Firdaws their eternal abode. (Tafseer al-Qur’aan il-‘Azeem, 3/90). And Allaah knows best. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 251

7654: Is it possible to talk to the jinn and use them? Question: I spoke with this guy who´s know to e have some powers to talk with Jinn I guess muslim ones), and he told me some stuff about me.those people use words , phrases from Quran to control Jinn. What you think about those people ? And is it ok to speek with them. and those people ( Ahl el-Ketab ) who are they? frankly, I read books, they mention how to make ( TAWEEZ), and how to control Jinn, and see angles, and these books use Quran´s words I like to know more about this... I live away from my family for some years, I faced many problems, And Allah helped me to solve them... I have some ( stupid ) love problem, I need to talk with someone who can really tell me about it.. and how to solve it.. Answer: Praise be to Allaah. It is possible to talk to the jinn, but finding about unseen matters and what is in people’s hearts is haraam. Usually those who use words and phrases of the Qur’aan in order to gain control over the jinn use ways that are not Islamic. Using the jinn is a power that was given only to Sulaymaan (peace be upon him). Hence when the Prophet (peace and blessings of Allaah be upon him) wanted to tie up a jinn whom he had overcome during his prayer, he remembered the du’aa’ of Sulayman and did not do that. So you should try to advise these people and if they respond, all well and good; otherwise the safest thing to do is to leave them alone and not speak to them. Ahl al-Kitaab (the People of the Book) are the Jews and Christians. 252

It is OK to speak with the jinn if this happens without you seeking it, and in fact it is mustahabb to call them to the religion of Allaah and to adhere to His sharee’ah, just as you call people. It is not advisable to read books or to recite Qur’aan for this purpose, because the Qur’aan was not revealed for such things; it was revealed to be a light and a guide in the life of the Muslim, so that the Muslim can follow it, obeying its commandments and avoiding that which it forbids. With regard to the angels, the Prophet (peace and blessings of Allaah be upon him) and other prophets saw them, and some of the awliyaa’ (close friends of Allaah) spoke with them, as it was reported from ‘Imraan ibn Husayn (may Allaah be pleased with him) that the angels used to greet him with salaam until he started to use branding (cauterization for medical purposes), then they stopped. When he stopped using branding, they started to greet him again. And Allaah knows best. Shaykh ‘Abd al-Kareem al-Khudayr (www.islam-qa.com) 7873: A person claims to know where stolen items are Question: One of the liars claims to know about thieves after they have stolen without anybody knowing, and he does that through means with which not many people are familiar. For example, he calls for a dish of water, and a child who has not yet reached puberty, who was breastfed by his mother for two full years, and who has never been scared by a dog. Then he starts to recite something from the Qur’aan, and some unintelligible words, then he asks the child, “Do you see anything in the water that is in the dish?” The child then describes the thief in detail and where he hid the stolen goods. What is the Islamic ruling 253

on this? Is it permissible to pray behind this man and to keep in touch with him in good times and in bad – knowing that we have tried to advise him, but he did not accept the advice and he says that he is following the truth… Answer: Praise be to Allaah. Undoubtedly this man is a practitioner of witchcraft or magic, and this is the work of the shayaateen (devils), because this is beyond the capabilities of human beings. No one knows the unseen except Allaah, and revelation comes only to the Messengers – and Muhammad (peace and blessings of Allaah be upon him) was the Seal of the Prophets and there is no Prophet after him. No doubt the Shaytaan appears to fortune-tellers and describes the thieves to them, and tells them where stolen goods are, whether this is seen in this dish of water or in some other way. It is not permissible to ask these people anything or to believe them. “Whoever comes to a fortune-teller and believes him has disbelieved in what was revealed to Muhammad (peace and blessings of Allaah be upon him”. (Saheeh – narrated by Ahmad, 2/408; Abu Dawood, 3904; al-Tirmidhi, 135; Ibn Maajah, 639; al-Haakim, 1/8). On this basis it is not permissible to appoint him to lead you in prayer, or to pray behind him, or to keep in touch with him in good times and in bad, or to give him anything even if he is in need, until and unless he repents. And Allaah knows best. From al-Lu’lu’ al-Makeen min Fataawaa Ibn Jibreen, p. 19 (www.islam-qa.com)

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1023: A person who tells people who are present about private and secret matters Question: One of the liars claims to know the Unseen. He recites Qur’aan over people who suffer from epilepsy and tells them to use papers on which he has written as incense, and he gives them amulets to wear. If a person who comes to him for treatment is a wine-drinker, he tells him that he drank wine the day before and that the rest of the wine is to be found in such and such a place, and says that he will not treat him for epilepsy until he gives up drinking wine. Then the person admits it. Please give us a fatwaa (ruling) on this matter. Is it permissible to sit and eat with this person and to greet him with salaam and pray behind him – as he sometimes leads the people in prayer? We have tried to advise him but he did not accept our advice, and says that he is doing the right thing. Please give us a fatwaa, may Allaah reward you. Answer: Praise be to Allaah. Undoubtedly this person is a fortuneteller who uses the shayaateen and gets close to them by doing things that they like so that they will tell him some concealed things. He may be offering sacrifices to them, calling them by name, obeying them by disobeying Allaah and eating haraam or impure things, etc. Of course this is kufr and shirk. He must be asked to repent, and if he repents, all well and good – otherwise he must be executed. It is not permissible to pray behind him or to greet him with salaam until and unless he repents. And Allaah knows best. al-Lu’lu’ al-Makeen min Fataawaa Ibn Jibreen, p. 20 (www.islam-qa.com) 255

7190: Can a man harm his beautiful wife with the “evil eye”? Question: I have a question about ayn. If a man were to say to his wife that she looks beautiful should he always say mashaa’Allaah, or is this excessive? Answer: Praise be to Allaah. Firstly: the “evil eye” is real, as the Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real, and if anything were to overtake the divine decree (al-qadar) it would be the evil eye.” (Narrated by Muslim, 2188, from the hadeeth of Ibn ‘Abbaas). Al-Bukhaari (5048) and Muslim (2187) narrated the first part of this hadeeth from Abu Hurayrah. Secondly: the evil eye usually comes from people who are jealous or envious (hasad). Ibn al-Qayyim said: Everyone who gives the evil eye is jealous, but not everyone who is jealous gives the evil eye… then he said: It begins when the person likes something, then his evil soul dwells on the matter, and by continually looking at the person who has the thing of which he feels jealous, he directs his venom towards him. A person may put the evil eye on himself, or he may put the evil eye on someone 256

else without intending to, because it is is a part of his nature. This is the worst type of human being. Our companions and other fuqahaa’ said: if someone is known for this, he should be detained by the imaam (leader), who should spend on him and provide for him until he dies. This idea is absolutely correct… (Zaad al-Ma’aad, 4/167). In the hadeeth, it says, “A’oodhu bi kalimaat-Illaah ittaamah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah from every devil and vermin and from every envious eye).” Narrated by al-Bukhaari (3191) from the hadeeth of Ibn ‘Abbaas. The meaning of “vermin” (haammah) is lethally poisonous animals and insects. The meaning of “envious” (laammah) is that which causes harm because of jealousy (hasad). Thirdly: Although it is correct that the evil eye comes from people who feel jealous (hasad), it may also come from a person who is not jealous but merely likes something, because of the hadeeth: “Whoever among you sees something in himself or in his possessions or in his brother that he likes, let him pray for blessing for it, because the evil eye is real.” Narrated by Ibn al-Sunni in ‘Aml al-Yawm wa’lLaylah, p. 168; and by al-Haakim, 4/216. Classed as saheeh by al-Albaani in al-Kalim al-Tayyib, 243. This hadeeth explains that a person may harm himself or his wealth – and no one feels jealous of himself – but he may harm himself with the evil eye by admiring himself, so it is even more possible that he may harm his wife in the same way. 257

Ibn al-Qayyim said: And a man may put the evil eye on himself. (Zaa’d alMa’aad, 4/167). Fourthly: a man may harm his wife with the evil eye by looking at her and noticing her beauty and admiring her, even if he does not actually say to her “You are beautiful.” It is mustahabb for him to say, “Allaahumma baarik fihaa (O Allaah, bless her).” It was reported from Abu Umaamah ibn Sahl ibn Hunayf that his father told him that the Messenger of Allaah (peace and blessings of Allaah be upon him) went out and they travelled with him towards Makkah until they reached Shi’b al-Khazzaar in al-Juhfah. Sahl ibn Hunayf washed himself, and he was a white man with a handsome body and skin. ‘Aamir ibn Rabee’ah, the brother of Bani ‘Udayy ibn Ka’b, looked at him when he was washing, and said, “I have never seen anything like this, not even the skin of a virgin in seclusion!” (this was a metaphor for the intense whiteness of his skin). Then Sahl suffered a seizure (an epileptic fit, in which he fell to the ground). He was brought to the Messenger of Allaah (peace and blessings of Allaah be upon him) and it was said, “O Messenger of Allaah, do you know what has happened to Sahl? By Allaah, he cannot raise his head and he will not wake up.” He said, “Do you accuse anyone with regard to him?” They said, “‘Aamir ibn Rabee’ah looked at him.” So the Messenger of Allaah (peace and blessings of Allaah be upon him) called ‘Aamir and spoke angrily with him, saying, “Would any of you like to kill his brother? If you see something that you like, why do you not pray for blessing for it?” Then he said to him (‘Aamir), “Do ghusl for him.” So he washed his face, hands, elbows, the soles of his feet and inside his izaar (lower garment) from a 258

vessel, then that water was poured over him (Sahl) – a man poured it over his head and back from behind, tilting the vessel. This was done to him, then Sahl went on with the people and there was nothing wrong with him. (AlMusnad, 3/486. Al-Haythami said: the men of Ahmad are the men of saheeh. Al-Majma’, 5/107). Fifthly: When they like something, some people say “Ma sha’ Allaah laa quwwata illa Billaah (That which Allaah wills (will come to pass)! There is no power but with Allaah)”. They take as evidence for this an aayah in Soorat al-Kahf and a hadeeth. The aayah in question is (interpretation of the meaning): “It was better for you to say, when you entered your garden: ‘That which Allaah wills (will come to pass)! There is no power but with Allaah!’” [al-Kahf 18:39]. But this is not evidence (daleel), because the subject of the aayah has nothing to do with hasad (envy); in fact, Allaah destroyed his garden because of his kufr and transgression. The hadeeth in question was reported from Anas ibn Maalik (may Allaah be pleased with him), saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Whoever sees something that he likes, and says, ‘Ma sha Allaah laa quwwata illa Billaah’, the evil eye will not affect him.” But this hadeeth is da’eef jiddan (very weak)! Al-Haythami said: this was narrated by al-Bazzaar from the report of Abu Bakr al-Hudhali, who is da’eef jiddan (very weak). (Majma’ al-Zawaa’id, 5/21). And Allaah knows best. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 259

1021: People claiming that they can make lots of money by using the jinn Question: There is a man who claims that he deals with the jinn, and that he is prepared to pay huge profits to anyone who deals with him. For example, if I give him one million, he will use mercury to deal with the jinn, and then he will give me a profit of approximately five million riyaals. What is your opinion of this man’s claims? Is it true that the jinn can bring money to a person who – as he claims – uses them? Answer: Praise be to Allaah. In my opinion this is not permissible, because dealing with them usually only comes after getting close to them by means of things that they like. This is the action of the practitioner of witchcraft who gets close to the Shaytaan by doing things that he likes, which cancels out all his good deeds. When he mentioned that he uses mercury, this is deceit and taking people’s money under false pretences, and it may come under the heading of gambling and stealing. The shayaateen work by illusions and magic, and it is known that they do not possess any kind of money or currency or goods. If they give anything of that sort to a person, either it is an illusion that is not real, or else it is something that has been stolen from other people. It is not right to deal with them at all. In fact, many of these fraudsters who claim that they can make money are cheats and liars who deceive the people and destroy their wealth and efforts; it is no more than 260

theft. The newspapers are full of stories like this. We ask Allaah to keep us safe and sound. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 1000: Is there any connection between tracking skills and marriage to the jinn? Question: There are well-known sayings among the people about some tribes who have powers of observation and the ability to follow tracks and know who or what made them. It is said that some of their forefathers married some of the jinn, and this is how they gained this power. How true is this? Answer: Praise be to Allaah. This is not true, and I do not think that any half-human, half-jinn person could be born, because the jinn do not have bodies. They are spirits, even though they may appear in different forms. These people who are known for their tracking skills are people who are possess powers of observation, intelligence, knowledge, experience and skill. Allaah has created differences in tracks and footprints, just has He has created differences between people who may be tall or short, white or black, small or big – so that among one hundred thousand people you will not find two who are the same in all respects. This is the reason why these people can distinguish between 261

things, and they recognize tracks and can tell apart things that look similar. And Allaah knows best. Al-Lu’lu’ al-Makeen min Fataawaa Ibn Jibreen, p. 15 (www.islam-qa.com) 7870: When is a practitioner of magic a kaafir? Question: Is every practitioner of magic or witchcraft a kaafir? Answer: Praise be to Allaah. The practitioner of magic is the person who uses the shayaateen (devils) and gets close to the jinn by doing the things they like – such as sacrificing to them instead of to Allaah, calling upon them alongside Allaah, obeying them by disobeying Allaah by committing zinaa, drinking wine, eating haraam things, neglecting prayer, covering himself with najaasaat (impure things) and staying in dirty places – until the shayaateen respond to what he asks them, with a gentle and kind approach, to do, such as harming the people against whom he uses his magic, causing division between a man and his wife, telling him some unseen things, and telling him about stolen items and where lost things are. Such a person is a mushrik and a kaafir, because he worships both Allaah and the Shaytaan, which is major shirk (al-shirk al-akbar). So he is a kaafir, because Allaah says (interpretation of the meaning); “Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic” [al-Baqarah 2:102] 262

“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] It was also commanded that the practitioner of magic should be executed, because of the hadeeth: “The hadd (prescribed punishment) for the practitioner of magic is a blow with the sword (i.e., execution).” (Narrated by al-Tirmidhi, 1460; al-Daaraqutni, 3/114; alHaakim, 4/360; al-Bayhaqi, 8/136; see al-Silsilah alDa’eefah, 3/641, no. 1446) On this basis, he is a kaafir even if he prays, fasts, reads Qur’aan and makes du’aa’, because shirk cancels out all good deeds. And Allaah knows best. Al-Lu’lu al-Makeen min Fataawa Ibn Jibreen, p. 11. (www.islam-qa.com) 6530: It is possible for witchcraft to come between a man and his wife? Question: I am asking whether it is true that some one makes what we call (Hojob) in Arabic to make other peole fail in their lifes. I dont know if you understand what I mean or not. I will give you an example, I was told that some people dont like others, so what they do,they go to specialized people and ask them to do something by the help of the (Jin) or whatever and make the life of that person misery,like makes him fail in his life or ....... I dont know whether this is available truley or not . please give me an answer 263

Answer: Praise be to Allaah. The correct view according to the majority of Ahl alSunnah is that witchcraft or magic is real and that it can have an effect – if Allaah wills and decrees it – on the body of the one against whom it is directed, and it could even kill him. Imaam al-Quraafi said: “Witchcraft is real and the person against whom it is directed could die, or his mood and habits could be changed… This was also the view of alShaafa’i and Ibn Hanbal…” (al-Furooq, 4/149) The Mu’tazilah and Qadariyyah did not agree with this… but that is of no significance. Al-Quraafi and others mentioned that the Sahaabah agreed that it (witchcraft) is real, before there emerged anybody who denied this. Among the evidence of Ahl al-Sunnah is: The aayah (interpretation of the meaning): “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).” 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. And they learn that which harms them and profits them not.” [al-Baqarah 2:102] This aayah clearly indicates what is being asked about here, which is that witchcraft is real and that the practitioner of witchcraft can cause separation between a 264

man and his wife and that he can cause harm to people by his witchcraft – if that is decreed by the universal will of Allaah. The aayah (interpretation of the meaning): “And from the evil of the witchrafts when they blow in the knots” [al-Falaq 113:4] ‘the witchcrafts when they blow in the knots’ refers to witches or female practitioners of witchcraft who tie knots as part of their magic and blow on them. If witchcraft were not real, Allaah would not have commanded us to seek refuge from it. Further proof is to be seen in the fact that witchcraft was directed against the Prophet (peace and blessings of Allaah be upon him) by the Jew Labeed ibn al-A’sam. This is a saheeh hadeeth which was narrated by al-Bukhaari and Muslim. Further evidence is to be seen in the real-life experiences of many people, which cannot be overlooked. Ibn al-Qayyim said: the witchcraft which causes people to be sick or to feel depressed, or which makes them love or hate, exists and is well known to all people. Many people have experienced what it can do to them.” (alTafseer al-Qayyim, p. 571). Ibn Qudaamah said: “It is well known among people that a man can be separated from his wife (by witchcraft) when he gets married, so that he is unable to have intercourse with her, but when the spell is lifted, then he is able to have intercourse with her. This is so commonly known that it cannot be denied. There are so many reports of witchcraft that it is inconceivable that so many people would agree on a lie.” (al-Mughni, 8/151) 265

There are many ways of protecting oneself against witchcraft: The best way is to fear Allaah, obey His commands, put one’s trust in Him, seek refuge with Allaah, and start each morning by eating seven dates. All of these were narrated in saheeh ahaadeeth. There are many ways of removing the effects of witchcraft, including: Ruqyah [prayers, supplications], the best of which is supplications from the Qur’aan, then du’aa’s narrated in saheeh haadeeth. Finding the objects used for witchcraft purposes and doing something to neutralize them. Ibn al-Qayyim (may Allaah have mercy on him) said: the Sunnah for treating this sickness – two kinds were transmitted from him: One of them – which is the best – is to locate and neutralize the object, as it was reported in a saheeh hadeeth that he (peace and blessings of Allaah be upon him) asked his Lord about that, and He directed him to a well where he found a comb, some hairs that had fallen when he combed his hair ….…. When he removed these things from the well, he felt better, as if he had recovered from an illness. This is this is the best way of dealing with this problem, and is like removing something bad from the body by expelling it. Cupping, induced vomiting and surgery. Ibn al-Qayyim said – continuing what he said in the words quoted above: “The second kind is by physically removing the place affected by the witchcraft, because witchcraft has an effect on human nature and the bodily humours, and can affect moods. If its effects are noted in any part if 266

the body and it is possible to remove the bad material, this will be very beneficial.” (Zaad al-Ma’aad, 4/124, 125). And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 1819: Jinn entering human bodies Question: In the last few days a controversy has arisen concerning the matter of jinn entering human bodies. Some say that this is rationally impossible, because of the difference in the essences from which they were created, as man was created from clay and the jinn from fire. It has also been said that the shayaateen (devils) have no power other than waswaas (insinuating whispers) and that Allaah has not given them any power over man. And it is said that the recorded tapes that are in circulation (recordings of jinn supposedly speaking through people) are no proof of anything. What is your response to all this? Answer: Praise be to Allaah. The fact that jinn can enter human bodies is proven in the Qur’aan and Sunnah, and by the consensus of Ahl al-Sunnah wa’l-Jamaa’ah, and by reallife events. No one disputes this apart from the Mu’tazilah who give priority to their own rational analysis over the evidence of the Qur’aan and Sunnah. We will mention a little about this below: 267

Allaah says (interpretation of the meaning): “Those who eat Ribaa will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity. That is because they say: ‘Trading is only like Ribaa’…” [alBaqarah 2:275] Al-Qurtubi said in his Tafseer (part 3, p. 355): “This aayah is proof that those people are wrong who deny that epilepsy is caused by the jinn and claim that its causes are only physical, and that the Shaytaan does not enter people or cause madness.” Ibn Katheer said in his Tafseer (part 1, p. 32), after mentioning the aayah quoted above: “They will not rise from their graves on the Day of Resurrection except like the way in which the epileptic rises during his seizure, when he is beaten by the Shaytaan. This is because they will rise in a very bad state. Ibn ‘Abbaas said: the one who consumes ribaa will rise on the Day of Resurrection crazy and choking.” According to a saheeh hadeeth narrated by al-Nasaa’i from Abu’l-Yusr, the Prophet (peace and blessings of Allaah be upon him) used to pray: “Allaahumma innee a’oodhu bika min al-taraddi wa’l-haram wa’l-gharaq wa’l-harq, wa a’oodhu bika an yatakhabatani al-shaytaan ‘ind almawt ( O Allaah, I seek refuge with You from being thrown from a high place, old age, drowning and burning; and I seek refuge with You from being beaten by the Shaytaan at the time of death).” Commenting on this hadeeth in Al-Fayd (part 2, p.148), al-Manaawi said: “[The phrase] ‘and I seek refuge with You from being beaten by the Shaytaan at the time of death’ means, lest he should wrestle with me and play with me, and damage my religious commitment or mental state (at the time of death) by means of his insinuating whispers which cause people 268

to slip or lose their minds. The Shaytaan could take control of a person when he is about to depart this world, and misguide him or stop him from repenting…” Ibn Taymiyah (Majmoo’ al-Fataawa, 42/276) said: “The fact that jinn can enter human bodies is proven by the consensus of Ahl al-Sunnah wa’l-Jamaa’ah. Allaah says (interpretation of the meaning): ‘Those who eat Ribaa will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity. That is because they say: ‘Trading is only like Ribaa’…’ [al-Baqarah 2:275]. And in asSaheeh it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: ‘The Shaytaan flows through the son of Adam as the blood flows through his veins.’” ‘Abd-Allaah ibn al-Imaam Ahmad ibn Hanbal said; “I said to my father, ‘There are some people who say that the jinn do not enter the body of the epileptic.’ He said: ‘O my son, they are lying; the jinn could speak through this person.’” Commenting on this, Ibn Qudaamah said: “What he said is well known, because a person may suffer an epileptic seizure and speak in a language that no one understands, and his body may be beaten with blows that would fell a camel, but the epileptic does not feel them at all, and he is also unaware of the words he is saying. The epileptic and others may be dragged about, or the carpet on which he is sitting may be pulled, and utensils may be moved about from place to place, and other things may happen. Anyone who witnesses such a thing will know for sure that the one who is speaking through the person and moving these things is not human.” And he said, may Allaah have mercy on him: “There is no one among the imaams of the Muslims who denies that jinn may enter the body of the epileptic and others. Anyone who denies that and claims that Islam denies it is lying about Islam. There is nothing in the proofs of sharee’ah to show that it does not happen.” 269

So the fact that jinn may enter human bodies is proven in the Qur’aan and Sunnah, and by the consensus of Ahl alSunnah wa’l-Jamaa’ah, some of whose comments we have quoted above. As regards the aayah (interpretation of the meaning): “but they could not thus harm anyone except by Allaah’s Leave” [al-Baqarah 2:102], this is undoubtedly a clear indication that the jinn cannot harm anyone through witchcraft or epilepsy or through any other kind of disturbance or misguidance, except with the permission of Allaah. As al-Hasan al-Basri said: “Whomever Allaah wills, He gives them power over him, and whomever He does not will, He does not give them power over him, and they cannot do anything to anyone except with the permission of Allaah.” The Shaytaan (who is the disbelieving jinn) may gain power over the believers by making them sin and by making them neglect the remembrance and Tawheed of Allaah and sincerity in worshipping Him. But he has no power over the righteous slaves of Allaah, as Allaah says (interpretation of the meaning): “Verily, My slaves (i.e. the true believers of Islamic Monotheism) — you have no authority over them. And All-Sufficient is your Lord as a Guardian” [al-Israa’ 17:65] During the Jaahiliyyah the Arabs were well aware of this and mentioned it in their poetry. For example, the poet al-A’shaa likened his she-camel’s energy to that of one who was touched by the jinn, and said that it was the jinn who was giving her her energy. As regards the causes of epilepsy, Ibn Taymiyah explained (in Majmoo’ al-Fataawa, 19/39) the causes. He said: “When the jinn touch a person with epilepsy, it may be because of desire or love, just as happens between one 270

human and another… or it may – as is usually the case – be because of hatred and punishment, such as when a person has harmed them or they think that he has harmed them deliberately, either by urinating on them or pouring hot water on them or killing them, even if the person did that unknowingly. There are ignorant and wrongdoing ones among the jinn who may punish a person more than he deserves, or they may be playing with him and mistreating him, like foolish people among mankind.” And I say: the way to save oneself from this is to remember Allaah and speak His Name at the beginning of all things, as it was reported that the Prophet (peace and blessings of Allaah be upon him) used to mention Allaah in many cases, such as when eating, drinking, mounting his ridingbeast, taking off his clothes for any reason, having intercourse and so on… As regards treatment (of one whose body has been entered by the jinn), Ibn Taymiyah said (Majmoo’ al-Fataawa, 19/42): “When the jinn attack a person, they should be told of the rulings of Allaah and His Messenger, proof should be established against them, and they should be commanded to do what is good and told not to do what is evil, just as should be done in the case of people, as Allaah says (interpretation of the meaning): ‘And We never punish until We have sent a Messenger (to give warning)’ [alIsraa’ 17:15].” Then he said: “If the jinn does not leave after being addressed in this manner, then it is permissible to rebuke him, tell him off, threaten him and curse him, as the Messenger of Allaah (peace and blessings of Allaah be upon him) did with the Shaytaan when he came with a falling star to throw it in his face, and the Messenger (peace and blessings of Allaah be upon him) said: “I seek refuge with Allaah from you and I curse you with the curse of Allaah” – three times. (Narrated by alBukhaari).We may also seek help against the jinn by 271

remembering Allaah (dhikr) and reciting Qur’aan, especially Aayat al-Kursi. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever recites it will remain under the protection of Allaah and no shaytaan (devil) will be able to approach him until the morning.” (Narrated by al-Bukhaari). And alMi’wadhatayn (the last two soorahs of the Qur’aan) may also be recited. As for psychiatrists who do not treat the epileptic in the manner described, they cannot do him any good at all. This issue may be discussed in much more detail, but what we have said here is sufficient for those who want to know a little about this matter, Praise be to Allaah, the Lord of the Worlds. Masaa’il wa rasaa’il, Muhammad Mahmoud al-Najdi, p. 23 (www.islam-qa.com) 1670: 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 272

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 (bloodmoney), 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 (www.islam-qa.com) 2340: The world of the Jinn Question: I have read in the Holy Qur’an what a jinn is, but I really don’t understand what they really are. Can you please send me more information on them. Peace be unto you! 273

Answer: Praise be to Allaah. 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 o 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 274

(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 alKhushani 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 alTabaraani 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 275

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…’” [alNaml 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, 276

‘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 277

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 alqaasitoon (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 278

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 279

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. ‘AbdAllaah 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 280

out of it like a donkey breaking wind, and he will never come back in until the next morning.’” (Reported by alDaarimi, 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. For more information see ‘Aalam al-Jinn wa’l-Shayaateen by ‘Umar Sulaymaan al-Ashqar. (www.islam-qa.com) 1310: Expelling Shaytaan is done by reciting (Soorahs 113, 114 and 2) Question: What is your view on the practice of burning a tray of coal that emits smoke, which is used to cover every nook and corner of the house, especially on Thursday nights? It is believed that this practice will rid the house of Jinns and Shaytaan. I have been told that the presence of smoke is one element where it is the food of Jinns. Is there a hadeeth on this practice? Answer: Praise be to Allaah. What you describe is a type of cheating or fraud, which the believer is not permitted to believe in or to do. I warn you against falling into the trap of Shaytan. You should read the last two soorahs of the Qur’aan and Soorat alBaqarah in the house: this is the strongest protection against Shaytan; it will expel him from your house and protect you from his evil by the permission of Allaah. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 281

240: Black Magic and Satanic Possession Question: My brother after returning from a trip starting acting very strange. He would say weird things and now doesn’t talk to anyone at all. He has been sitting outside for 2 months now. He has even spit on our mother. At first we thought there was something psychologically wrong with him. However when we took him to a mental doctor he talks as if he is fine. We think he is either possessed by a Jinn or some magic was done to him. How can you tell if someone is possessed or if magic was done to them? How do you remove it? My mother is getting very sick over this. Answer: Praise be to Allaah People who have had experience with such situations have related that the following are among the signs of a person who is possessed by jinn (or Satan): Strong repulsion when hearing Qur’aan or Aathaan (call for prayers). Episodes of losing consciousness and/or epileptic attacks, especially when Qur’aan is recited for the possessed person. Frequent nightmares during sleep. Tendency to avoid people accompanied by out-of-thenorm behavior. 282

The jinn who possesses him might speak when Qur’aan is recited for the possessed person. Madness, as stated in the Qur’aan (interpretation of the meaning): “Those who devour usury will not stand except as stands one whom Satan by his touch hath driven to [epileptic] madness…”2:275 As for a person struck by magic he might experience the following: Dislike of one’s spouse, as indicated in the Qur’aan by the following verse (interpretation of the meaning): “And from these (angels) people learn that by which they cause separation between a man and his wife...” (Al-Baqarah, 2:102). Different attitude in the house from that which is outside the house. For example, a person will feel that he is missing his family when is outside the house but when he goes home, love changes quickly to extreme hatred. Inability to have sexual intercourse with one’s spouse. Frequent miscarriage for pregnant women. Sudden change in behavior without obvious reason. Complete loss of appetite for food. Thinking or imagining one has done something when in reality one has not. Sudden obedience and/or love for a particular person. It should be noted that if a person experiences some of the above symptoms this does not necessarily mean that he is either possessed by a jinn or struck by black magic. It might be due to physiological or psychological reasons. 283

As for curing this condition the following steps are recommended: Putting one’s trust in Allah with sincere belief that He is the only cure for everything. Reading Qur’aan and known supplications expressing seeking refuge, the most important and effective of which is sura 113 and 114, Al-Falaq and Al-Naas, which were used to cure the Prophet himself. Surah 112, Al-Ikhlaas, is recommended along with them, as well as the opening chapter of the Qur’aan, Al-Fatihah. To cure black magic some have successfully used seven lotus-tree leaves. The leaves should be crushed, then mixed them with water enough for taking a bath. The following verses from the Qur’aan are then recited: verse Al-Kursi (2:255), surah Al-Kafiroon (109), surah 112, 113, 114; the verses which mention magic, which are: in surah Al-Baqarah (2:102), Al-A’raaf (3:117-119), Yunus (10:79-82), and Taha (20:65-69). The possessed person drinks some of the water, and the rest is used to give him a bath. Removing the elements of magic as was done by the Prophet when he was struck by black magic by a Jewish man called Lubaid Ben Al-‘Aasim. Eating seven Aa’liya Al-Barniy dates (among the dates of Al-Madinah) first thing in the morning; if not possible, any dates will suffice, by the will of Allaah. Cupping—removing excess blood. Supplications. And we ask Allaah to cure your brother and ease your hardship and his, as He is the One who cures and there is no one else who can cure. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 284

Torment and Blessing in the Grave 34361: Do the dead see the angels and the jinn? Question: We know that the angels can see humans but humans cannot see angels or jinn. What about the dead?. Answer: Praise be to Allaah. When a person dies, the his time of reckoning has started, and Allaah knows best about the details of this situation. There is no way for us to know anything about the details of that except through sound texts and reports from Allaah or His Messenger. There is evidence that the dying person sees the Angel of Death and his helpers, and that when he dies he sees Munkar and Nakeer, and that they make him sit up and question him in the grave. For more information see question no. 843 and 14610. What we must do is to stop at what is indicated by the texts and believe in it. As for anything over and beyond that, we say that Allaah knows best about it. With regard to the jinn, there is no evidence to suggest that the dead can see them. It seems that they are like humans and the dead cannot see them. Whatever the case, the Muslim should strive to seek that which will benefit him, and refrain from delving deeply into matters that will not bring him any benefits in his religious affairs. He should spend his time pondering that 285

which will strengthen his faith and prepare him for the terrors which come after death. And Allaah knows best. Islam Q&A (www.islam-qa.com) 10903: The way to a good end Question: Are there any signs that indicate that a person’s life ended well?. Answer: Praise be to Allaah. Firstly: a good end… A good end means when a person was guided before his death to keep away from that which angers the Lord and to repent from sin, and to focus on doing acts of worship and good deeds, and then he died in this good state. One of the indications of this is the saheeh hadeeth narrated from Anas ibn Maalik (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Allaah wills good for His slave, He uses him.” They said, “How does He use him?” He said, “He guides him to do good deeds before he dies.” Narrated by Imam Ahmad, 11625; al-Tirmidhi, 2142; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1334. The Messenger of Allaah (peace and blessings of Allaah 286

be upon him) said: “When Allaah wills good for His slave, He sweetens him.” He was asked, “What is this sweetening?” He said, “Allaah guides him to do righteous deeds before he dies, then He takes (his soul) whilst he is in that state.” Narrated by Ahmad, 17330; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1114. There are signs of a good end, some of which are seen by the dying person as he is dying, and some which may be visible to other people. Secondly: With regard to the signs of a good end that appear to the dying person, these are things that give him the glad tidings, as he is dying, that Allaah is pleased with him. As Allaah says (interpretation of the meaning): “Verily, those who say: ‘Our Lord is Allaah (Alone),’ and then they stand firm, on them the angels will descend (at the time of their death) (saying): ‘Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!’” [Fussilat 41:30] These glad tidings come to the believers when they are dying. See Tafseer Ibn Sa’di, 1256. This is also indicated by the hadeeth narrated by alBukhaari, 6507; Muslim, 2683 from the Mother of the Believers ‘Aa’ishah (may Allaah be pleased with her) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever loves to meet Allaah, Allaah loves to meet him, and whoever hates to meet Allaah, Allaah hates to meet him.” I said, “O Prophet of Allaah, do you mean hating death, for all of us hate death?” He said, “It is not like that; but when the believer is given the glad tidings of the mercy and pleasure of Allaah, and 287

His Paradise, he loves to meet Allaah, And when the kaafir is given the tidings of the wrath and punishment of Allaah, he hates to meet Allaah and Allaah hates to meet him.” Al-Nawawi (may Allaah have mercy on him) said: What this hadeeth means is that the love and hate that are referred to here are those that happen when one enters the stage in which repentance is not accepted, where the dying person is told of his situation and he is shown his destiny. There are many signs of a good end, which the scholars (may Allaah have mercy on them) have derived from the texts which speak of that. These signs include the following: 1 – Uttering the shaahadah (testimony of faith) when dying, because the Prophet (peace and blessings of Allaah be upon him) said, “A person whose last words are Laa ilaaha ill-Allaah [there is no go but Allaah] will enter Paradise.” Narrated by Abu Dawood, 3116; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2673. 2 – Dying with sweat on the forehead, because alBuraydah ibn al-Husayb (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “The believer dies with sweat on his forehead.” Narrated by Ahmad, 22513; al-Tirmidhi, 980; al-Nasaa’i, 1828. Classed as saheeh by al-Albaani in Saheeh alTirmidhi. 3 – Dying on the night or day of Friday, because the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “there is no Muslim who dies on the day of Friday or the night of Friday, but Allaah will protect him from the trial (fitnah) of the grave.” Narrated by 288

Ahmad, 6546; al-Tirmidhi, 1074. al-Albaani said: When all its isnaads are taken into consideration, this hadeeth is hasan or saheeh. 4 – Dying as a fighter for the sake of Allaah, because Allaah says (interpretation of the meaning): “Think not of those as dead who are killed in the way of Allaah. Nay, they are alive, with their Lord, and they have provision. They rejoice in what Allaah has bestowed upon them of His Bounty and rejoice for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve. They rejoice in a grace and a bounty from Allaah, and that Allaah will not waste the reward of the believers” [Aal ‘Imraan 3:169] And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is killed for the sake of Allaah is a martyr, and whoever dies for the sake of Allaah is a martyr.” Narrated by Muslim, 1915. 5 – Dying of the plague, because the Prophet (peace and blessings of Allaah be upon him) said: “The plague is martyrdom for every Muslim.” Narrated by al-Bukhaari, 2830; Muslim, 1916. It was narrated that ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), said: I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about the plague, and he told me that it is a punishment that Allaah sends upon whomsoever He will, and that Allaah has made it a mercy for the believers, for there is no one who stays in his land at the time of a plague, bearing that with 289

patience and seeking Allaah’s reward, knowing that nothing will befall him but that which Allaah has decreed for him, but he will be given a reward like that of a martyr.” Narrated by al-Bukhaari, 3474. 6 – Dying of a stomach disease. The Prophet (peace and blessings of Allaah be upon him) said: “… and whoever dies of a stomach disease is a martyr.” Narrated by Muslim, 1915. 7 – Dying because of being crushed by a falling wall or by drowning, because the Prophet (peace and blessings of Allaah be upon him) said: “The martyrs are five: the one who dies of plague, the one who dies of a stomach disease, the one who drowns, the one who is crushed by a falling wall, and the one who is martyred for the sake of Allaah.” Narrated by al-Bukhaari, 2829; Muslim, 1915. 8 – If a woman dies as a result of childbirth, or when she is pregnant. The evidence for that includes the hadeeth narrated by Abu Dawood (3111), according to which the Prophet (peace and blessings of Allaah be upon him) said, “A woman who dies with child is a martyr.” al-Khattaabi said: What this means is if she dies with a child in her womb. ‘Awn al-Ma’bood. And Imam Ahmad narrated (17341) that ‘Ubaadah ibn al-Saamit said: The Messenger of Allaah (peace and blessings of Allaah be upon him) told us about the martyrs and mentioned among them, “A woman who is killed by the child in her womb attains martyrdom, and her child will drag her by his umbilical cord to Paradise.” Classed as saheeh by al-Albaani in Kitaab al-Janaa’iz, p. 39. 9 – Death caused by burning, pleurisy and tuberculosis. The Prophet (peace and blessings of Allaah be upon him) said: “Being killed for the sake of Allaah is martyrdom; 290

the plague is martyrdom; drowning is martyrdom; dying of a stomach disease is martyrdom; and the woman who dies in childbirth, her child will drag her by his umbilical cord to Paradise.” (Abu’l-Awaam, the custodian of Bayt al-Maqdis added: and burning and tuberculosis). AlAlbaani said: Hasan saheeh. Saheeh al-Targheeb wa’lTarheeb, 1396. 10 – Dying to defend one’s religion, one’s wealth or one’s life, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is killed defending his wealth is a martyr; whoever is killed defending his religion is a martyr; whoever is killed in self-defence is a martyr.” Narrated by al-Tirmidhi, 1421. Al-Bukhaari (2480) and Muslim (141) narrated that ‘AbdAllaah ibn ‘Amr (may Allaah be pleased with him) said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever is killed defending his wealth is a martyr.” 11 – Dying guarding the borders of Islam for the sake of Allaah. Muslim (1913) narrated that Salmaan al-Faarisi (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Guarding the borders of Islam for one day and one night is better than fasting and praying at night for a whole month, and if he dies (whist performing this duty), he will go on receiving the reward for this great deed and his provision (continually), and he will be spared the questioning in the grave. ” 12 – One of the signs of a good end is dying whilst doing a righteous deed, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah, seeking the Countenance of Allaah thereby, and that is the last of his 291

deeds, will enter Paradise. Whoever gives charity and that is the last of his deeds will enter Paradise.” Narrated by Imam Ahmad, 22813; classed as saheeh by al-Albani in Kitaab al-Janaa’iz, p. 43. See Kitaab al-Janaa’iz by alAlbaani (may Allaah have mercy on him), p. 34. These are the good signs which point to a good end, but despite that we cannot be certain that a specific person is one of the people of Paradise unless the Prophet (peace and blessings of Allaah be upon him) testified that he will go to Paradise, such as the four khaleefahs. We ask Allaah to grant us a good end. Islam Q&A (www.islam-qa.com) 21713: Images of the blessings of the grave Question: Who are pious what happens to them in their grave?. Answer: Praise be to Allaah. The evidence indicates that the believer will be blessed in his grave until the Hour begins, then he will move by the grace and mercy of Allaah to the blessings that will never cease or come to an end, which is the blessing of Paradise. May Allaah make us among its people. These are some of the images of the blessings which are bestowed upon the believer in his grave: 1- His grave is furnished from Paradise for him

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2- He is clothed in garments from Paradise. 3- A gate to Paradise is opened for him, and its breezes come to him, and he smells its fragrance and he feels delight in what he can see of its blessings. 4- His grave is made wide and spacious for him. 5- He is given the glad tidings of Allaah’s pleasure and Paradise. Hence he longs for the Hour to begin. It was narrated that al-Bara’ ibn ‘Aazib said: “We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) for the funeral of a man from among the Ansaar. We came to the grave and when (the deceased) was placed in the lahd, the Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and we sat around him, as if there were birds on our heads (i.e., quiet and still). In his hand he had a stick with which he was scratching the ground. Then he raised his head and said, “Seek refuge with Allaah from the torment of the grave”, two or three times. Then he said, “When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise. Then the Angel of Death comes and sits by his head, and he says, ‘O good soul, come forth to forgiveness from Allaah and His pleasure.’ Then it comes out easily like a drop of water from the mouth of a waterskin. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest musk on the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this good soul?’ and they say, ‘It is So and so the son of So and so, calling him by the best names by which he was known in this 293

world, until they reach the lowest heaven. They ask for it to be opened to them and it is opened, and (the soul) is welcomed and accompanied to the next heaven by those who are closest to Allaah, until they reach the seventh heaven. Then Allaah says: ‘Record the book of My slave in ‘Illiyoon in the seventh heaven, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is returned to his body and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Allaah.’ They say, ‘What is your religion?’ He says, ‘My religion is Islam.’ They say, ‘Who is this man who was sent among you?’ He says, ‘He is the Messenger of Allaah (peace and blessings of Allaah be upon him).’ They say, ‘What did you do?’ He says, ‘I read the Book of Allaah and I believed in it.’ Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’…” Narrated by Ahmad, 17803; Abu Dawood, 4753. Classed as saheeh by al-Albaani in Ahkaam al-Janaa’iz, p. 156 6- He will be happy when he sees what would have been his place in Hell, which Allaah has replaced for him with a place in Paradise. Ahmad (10577) narrated that Abu Sa’eed al-Khudri said: I attended a funeral with the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of 294

Allaah (peace and blessings of Allaah be upon him) said: “O people, this ummah will be tested in their graves. When a man is buried and his friends leave him, an angel with a hammer in his hand comes and sits by him and asks, ‘What do you say about this man?’ If he is a believer, he says, ‘I bear witness that there is no god but Allaah and that Muhammad is His slave and Messenger.’ He says, ‘You have spoken the truth.’ Then a door to Hell is opened for him and he says, ‘This would have been your place if you had disbelieved in your Lord, but because you believed, this is your place.’ Then a door to Paradise is opened for him and he wants to go there, but the angel says to him, ‘Calm down,’ and his grave is made wide and spacious for him. But if he is a kaafir or a hypocrite, (the angel) says to him, ‘What do you say about this man?’ He says, ‘I do not know, I heard the people saying something.’ The angel says, ‘You did not know and you did not follow those who knew and you were not guided.’ Then a door to Paradise is opened for him and he says, ‘This would have been your position if you had believed in your Lord. But because you disbelieved, Allaah has replaced it for you with this.’ Then a gate to Hell is opened for him, and he strikes him a blow with the hammer which is heard by all of Allaah’s creation apart from the two races (of mankind and the jinn).” Some of the people said, “O Messenger of Allaah, there is no one who would have an angel standing by him holding a hammer but he would dumbfounded.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah will keep firm those who believe, with the word that stands firm.” [Ibraaheem 14:27 – interpretation of the meaning] Classed as saheeh by al-Albaani in his commentary on Kitaab al-Sunnah by Ibn Abi ‘Aasim, 865 7- He will sleep the sleep of a bridegroom 8- His grave will be illuminated for him 295

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the deceased (or he said: any one of you) is buried, two black and blue angels, one of whom is called Munkar and the other Nakeer come to him. They say, ‘What did you say about this man?’ And he says what he used to say, that he is the slave of Allaah and His Messenger, ‘I bear witness that there is no god but Allaah and that Muhammad is His slave and Messenger.’ They say, ‘We knew that you would say this.’ Then his grave is expanded, seventy cubits wide, and it is filled with light. He says, ‘Let me go back to my family and tell them.’ They say, ‘Sleep like a bridegroom whom no one will wake but his most beloved,’ until Allaah raises him up. But if he was a hypocrite he says, ‘I heard the people saying something and I said likewise, I do not know.’ So they say, ‘We knew that you would say that.’ Then it is said to the earth, ‘Squeeze him,’ so it squeezes him until his ribs interlock. And he will remain like that, being tormented, until Allaah raises him up.” Narrated by al-Tirmidhi, 1071. Classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 1391. With regard to his sleep being likened to the sleep of a bridegroom, that is because he will be so happy and comfortable. Tuhfat al-Ahwadhi. These are some of the blessings that the believer will enjoy in his grave. We ask Allaah to make us among His people. And Allaah knows best. Islam Q&A (www.islam-qa.com) 8829: Images of the torment in the grave Question: What are the types of azab in the grave and for the people 296

Answer: Praise be to Allaah. The torment in the grave will vary according to the sins committed by the person in this world, whether he was a kaafir or a disobedient Muslim. There are saheeh ahaadeeth which describe this torment for the people who commit these sins. For example: 1 – Being struck with an iron hammer: It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “When a person is placed in his grave and his companions leave him, and he can no longer hear the sound of their sandals (footsteps), two angels come to him and make him sit up, and they ask him, ‘What did you say about this man Muhammad (peace and blessings of Allaah be upon him)?’ He says, ‘I bear witness that he is the slave of Allaah and His Messenger.’ It is said, ‘Look at your place in Hell which Allaah has replaced for you with a place in Paradise.’” The Prophet (peace and blessings of Allaah be upon him) said, “And he sees them both. But as for the kaafir or hypocrite, he says, ‘I do not know, I used to say what the people said.’ It is said, ‘You did not know and you did not follow those who knew.’ Then he is struck a blow with an iron hammer between his ears and he screams a scream which everything around him can hear apart from the two races (of mankind and the jinn).” (Narrated by al-Bukhaari, 1222) 2 –7: Furnishings from Hell are prepared out for him; he is clothed with fire; a door to Hell is opened for him; his grave is made narrow for him; he is struck with a great hammer which, if a mountain were to be struck with it, it 297

would turn to dust; and he is given the tidings of torment in the Hereafter. Hence he will wish that the hour will never come. Ahmad (17803) and Abu Dawood (4753) narrated that al-Baraa’ ibn ‘Aazib said: We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) for the funeral of a man from among the Ansaar. We came to the grave and when (the deceased) was placed in the lahd, the Messenger of Allaah (peace and blessings of Allaah be upon him) sat down and we sat around him, as if there were birds on our heads (i.e., quiet and still). In his hand he had a stick with which he was scratching the ground. Then he raised his head and said, “Seek refuge with Allaah from the torment of the grave”, two or three times …” – Then he mentioned the soul of the believer and how he is blessed in his grave. Then he said: “But when the disbelieving slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with black faces, bringing sackcloth, and they sit around him as far as the eye can see. Then the Angel of Death comes and sits by his head, and he says, ‘O evil soul, come forth to the wrath of Allaah and His anger.’ Then his soul disperses inside his body, then comes out cutting the veins and nerves, like a skewer passing through wet wool. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench of a dead body on the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this evil soul?’ and they say, ‘It is So and so the son of So and so, calling him by the worst names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is not opened.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited (interpretation of the meaning): 298

“for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40] He said: “Then Allaah says, ‘Record the book of My slave in Sijjeen in the lowest earth, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is cast down.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited the verse (interpretation of the meaning): “and whoever assigns partners to Allaah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place” [al-Hajj 22:31] He said: “Then his soul is returned to his body, and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Oh, oh, I don’t know.’ They say, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ Then a voice calls out from heaven, ‘Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate to Hell.’ Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses him until his ribs interlock. Then there comes to him a man with an ugly face and ugly clothes, and a foul stench, who says, ‘Receive the bad news, this is the day that you were promised.’ He says, ‘Who are you? Your face is a face which forebodes evil.’ He says, ‘I am your evil deeds.’ He says, ‘O Lord, do not let the Hour come, do not let the Hour come.’” This hadeeth was classed as saheeh by Shaykh al-Albaani in Ahkaam al-Janaa’iz, p. 156 299

8 – Being swallowed up by the earth. It was narrated from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Whilst a man was dragging his lower garment out of pride, the earth swallowed him up and he will continue sinking into the earth until the Day of Resurrection.” (Narrated by alBukhaari, 5345; Muslim, 3894). 9- The edge of the mouth being torn to the back of the head 10- The head being smashed with a rock 11- Being burned in an tannoor oven 12- Swimming in a river of blood whilst being pelted with stones. Al-Bukhaari (1386, 7047) narrated that Samurah ibn Jundub said: The Messenger of Allaah (peace and blessings of Allaah be upon him) often used to ask his companions, “Has any one of you had a dream?” Then those whom Allaah willed would tell him (about their dreams). One morning he said, “Last night, two people came to me (in a dream), and woke me up and said, ‘Let’s go!’ I set out with them, and we came across a man who was lying down, with another man standing over him, holding a big rock. He threw the rock at the man’s head, smashing it. The rock rolled away, and the one who had thrown it followed it, and picked it up. By the time he came back to the man, his head had been restored to its former state. Then he (the one who had thrown the rock) did the same as he had done before. I said to my two companions, ‘Subhaan Allaah! Who are these two persons?’ They said, ‘Move on!’ So we went on, and came to a man who was lying flat on his back, 300

with another man standing over him, holding an iron hook. He put the hook in the man’s mouth and tore off that side of his face to the back (of his neck), and he tore his nose and his eye from front to back in a similar manner. Then he turned to the other side of the man’s face and did likewise. No sooner had he finished the second side but the first side was restored to its former state, then he went back and did the same thing again. I said to my two companions, ‘Subhaan Allaah! Who are these two persons?’ They said, ‘Move on!’ So we went on, and came to something like a tannoor (a kind of oven, lined with clay, usually used for baking bread). – I think the Prophet (peace and blessings of Allaah be upon him) said, in that oven there was much noise and voices. The Prophet (peace and blessings of Allaah be upon him) added: - We looked into it and saw naked men and women. A flame of fire was reaching them from underneath, and when it reached them, they cried out loudly. I asked them, ‘Who are these?’ They said to me, ‘Move on!’ So we went on and came to a river – I think he said, red like blood. – In the river there was a man swimming, and on the bank there was a man who had gathered many stones. Whilst the swimmer was swimming, the man who had gathered the stones approached him. The swimmer opened his mouth and the man on the bank threw a stone into it, then the swimmer carried on swimming. Each time he came back, he opened his mouth again, and the man on the bank threw another stone into his mouth. I said to my two companions, ‘Who are these two persons?’ They said, ‘Move on, move on!’ … I said to them, I have seen many wonders this night. What do all these things mean that I have seen?’ They said: ‘We will tell you. The first man you came across, whose head was being smashed with the rock, is the man who studies the Qur’aan then he neither recites it nor acts upon it, and he goes to sleep, neglecting the obligatory prayers. 301

The man you came across whose mouth, nose and ears were being torn from front to back, is the man who goes out of his house in the morning and tells a lie that is so serious that it spreads all over the world. The naked men and women whom you saw in a structure that resembled an oven are the adulterers and adulteresses. The man you saw swimming in the river with rocks being thrown into his mouth is the one who consumed riba (usury).” Al-Haafiz ibn Hajar said: This indicates that some sinners will be punished in albarzakh (the interval between death and the Day of Resurrection). Fath al-Baari, 12/445 12- Items stolen from the war booty will be set ablaze on the one who stole them. Al-Bukhaari (4234) and Muslim (115) narrated that Abu Hurayrah said: “We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) to Khaybar, and Allaah granted us victory. We did not take gold or silver as booty, but we seized goods, food and clothes, then we set out for the valley. Along with the Messenger of Allaah (peace and blessings of Allaah be upon him) there was a slave called Rifaa’ah ibn Zayd. When we camped in the valley, the slave of the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up and began to unpack his saddlebag, when he was struck by a (stray) arrow which proved fatal. We said, ‘Congratulations to him, for he is a martyr, O Messenger of Allaah.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Not so, by the One in Whose hand is the soul of Muhammad, for the small garment that he stole from the booty on the day of Khaybar and which was not part of his share is burning like fire on 302

him.’ The people were very distressed by this. Then a man brought one or two shoelaces and said, ‘O Messenger of Allaah, I found (them) on the day of Khaybar.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘A lace of fire’ or ‘Two laces of fire.’” 13- Along with this physical punishment there will also be a spiritual or mental punishment, which is that in the grave the kaafir will be shown what would have been his place in Paradise if he had obeyed his Lord; this will increase his regret and pain when he realizes the greatness of the blessing that he has missed out on. Ahmad (10577) narrated that Abu Sa’eed al-Khudri said: I attended a funeral with the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “O people, this ummah will be tested in their graves. When a man is buried and his friends leave him, an angel with a hammer in his hand comes and sits by him and asks, ‘What do you say about this man?’ If he is a believer, he says, ‘I bear witness that there is no god but Allaah and that Muhammad is His slave and Messenger.’ He says, ‘You have spoken the truth.’ Then a door to Hell is opened for him and he says, ‘This would have been your place if you had disbelieved in your Lord, but because you believed, this is your place.’ Then a door to Paradise is opened for him and he wants to go there, but the angel says to him, ‘Calm down,’ and his grave is made wide and spacious for him. But if he is a kaafir or a hypocrite, (the angel) says to him, ‘What do you say about this man?’ He says, ‘I do not know, I heard the people saying something.’ The angel says, ‘You did not know and you did not follow those who knew and you were not guided.’ Then a door to Paradise is opened for him and he says, ‘This would have been your position if you had believed in your Lord. But because you disbelieved, Allaah has replaced it for 303

you with this.’ Then a gate to Hell is opened for him, and he strikes him a blow with the hammer which is heard by all of Allaah’s creation apart from the two races (of mankind and the jinn).” Some of the people said, “O Messenger of Allaah, there is no one who would have an angel standing by him holding a hammer but he would dumbfounded.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah will keep firm those who believe, with the word that stands firm.” [Ibraaheem 14:27 – interpretation of the meaning] Classed as saheeh by al-Albaani in his commentary on Kitaab al-Sunnah by Ibn Abi ‘Aasim, 865 These are some of the kinds of punishment that will befall some sinners in the grave. We ask Allaah to grant us refuge from the torment of the grave. Islam Q&A (www.islam-qa.com) 10547: The torment and blessing in the grave are true and happen to both the soul and the body Question: I have a strange quran. My aqeedah is that after the body is dead it is of no use and they cannhot hear.but according to hadith there is punishment in the grave.does this mean that the body is still alive.also in the quran it is mentioned that martyrs dont die?and also it is reported in a hadith in muslim that when prophet(saw) addresses the body of abu jahl, umaya and others umar(ra)asks him how can the dead hear to which the prophet(saw) replies that they can hear but cannot reply.kindly answer my question with detail 304

Answer: Praise be to Allaah. 1 – What is mentioned in the question, that the dead do not hear anything that the living say is true and is correct. Allaah says (interpretation of the meanings): “but you cannot make hear those who are in graves” [Faatir 35:22] “So verily, you (O Muhammad) cannot make the dead to hear” [al-Room 30:52] 2 – The belief of Ahl al-Sunnah wa’l-Jamaa’ah is that there is torment and punishment in the grave and life in al-barzakh (the interval between death and the Day of Resurrection), and there is blessing and pleasure, according to the status of the deceased. The evidence for that is the aayah (interpretation of the meaning): “The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): ‘Cause Fir‘awn’s (Pharaoh) people to enter the severest torment!’” [Ghaafir 40:46] Allaah states here that the people of Pharaoh are exposed to torment morning and afternoon even though they are dead. From this aayah, the scholars affirmed that the torment of the grave is real. Ibn Katheer said: This aayah is the main basis of the belief of Ahl al-Sunnah

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in the torment of al-barzakh, as Allaah says (interpretation of the meaning): “The Fire, they are exposed to it, morning and afternoon” [Ghaafir 40:46]. (Tafseer Ibn Katheer, 4/82) According to the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in his salaah (prayer), “Allaahumma inni a’oodhu bika min ‘adhaab il-qabr, wa a’oodhu bika min fitnat il-maseeh il-dajjaal, wa a’oodhu bika min fitnat il-mahyaa wa fitnat il-mamaat, Allaahumma ini a’oodhu bika min al-ma’tham wa’l-maghram (O Allaah, I seek refuge in You from the torment of the grave, I seek refuge in You from the tribulation of the Dajjaal, I seek refuge in You from the trials of life and death, O Allaah, I seek refuge in You from sin and loss).” (Narrated by al-Bukhaari, 798; Muslim, 589) The relevant point in this hadeeth is that the Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah from the torment of the grave. This is one of the pieces of evidence that confirm the torment of the grave. No one disputed the torment of the grave apart from the Mu’tazilah and some other groups who are not worth paying attention to. 3 – With regard to the hadeeth which describes the Prophet (peace and blessings of Allaah be upon him) addressing the dead bodies of the mushrikeen on the day of the battle of Badr, it is to be understood that this was a unique case, where Allaah brought them back to life so that His Prophet

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(peace and blessings of Allaah be upon him) might rebuke them and humiliate them. (a) It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) stood over the well of Badr [into which the bodies of the mushrikeen had been thrown] and said, ‘Have you found the promise of your Lord to be true?’ Then he said, ‘They can hear what I am saying now.’” (Narrated by al-Bukhaari, 3980; Muslim, 932) (b) It was narrated that Abu Talhah said: “ ‘Umar said, ‘O Messenger of Allaah, why are you speaking to bodies that have no souls?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘By the One in Whose hand is the soul of Muhammad, you do not hear what I am saying any better than they do.’” Qutaadah said: Allaah brought them back to life so that they could hear what he was saying, so that they might be rebuked and feel regret and shame. (Narrated by al-Bukhaari, 3976; Muslim, 2875. See Fath al-Baari, 7/304) The relevant point here is that Allaah caused the people in the well to hear the words of His Prophet (peace and blessings of Allaah be upon him), so that they might be humiliated. But it is not correct to deduce from this hadeeth that the dead can hear everything, because this applied only to the people in the well. Some scholars made an exception and said that the dead can hear the salaam, but this is a view for which clear sound evidence is lacking. 4 – According to the most correct scholarly view, the torment of the grave befalls both the soul and the body. 307

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The view of the salaf (earliest generations) of this ummah and its imams is that the torment or blessing (of the grave) happens to the soul of the deceased and his body. After it departs from the body, the soul continues to be blessed or punished, and it is also connected to the body from time to time, so that the blessing or torment befalls the body as well as the soul.” So we must believe in that which Allaah has told us. (al-Ikhtiyaaraat al-Fiqhiyyah, p. 94) Ibn al-Qayyim said: Shaykh al-Islam (Ibn Taymiyah) was asked about this matter, and we will quote his reply in full: “Indeed, the torment and blessing happen to both the soul and the body, according to the consensus of the Ahl alSunnah wa’l-Jamaa’ah. The soul is blessed or tormented separately from the body, and it is blessed or tormented in connection with the body. The body is connected to it, so in this case the blessing or torment happens to them both, and it may happen to the soul separately from the body. The view of the salaf and imams of this ummah is that when a person dies, he will be in a state of blessing or torment, and that happens to his soul and his body. After the soul has departed from the body, it remains in a state of blessing or torment, and that is sometimes connected to the body and the blessing or torment happens to them both. Then when the Day of Resurrection comes, the souls will be returned to their bodies and they will rise from their graves to meet the Lord of the Worlds. The physical

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resurrection is a matter upon which the Muslims, Jews and Christians are agreed.” (al-Rooh, p. 51, 52) The scholars likened that to dreams when one is asleep, for a person may dream that he is going and traveling, and he may feel happiness or grief and sorrow while he is sleeping, and that is when he is in his place and in this world. So it is more apt that things should be different in the life of al-barzakh which is completely different from the life of this world and the life of the Hereafter. Al-Nawawi said: “If it is said, we see the deceased and how he is in his grave, so how can he be questioned, made to sit up and beaten with iron rods, when no mark is left on him? The answer is that this is not impossible, and indeed there is a similar case in our regular lives, that of the sleeper who feels joy or pain of which we feel nothing. A person who is awake may also feel joy or pain because of something he hears or thinks about, and those who are sitting with him feel nothing of that. Similarly, Jibreel used to come to the Prophet (peace and blessings of Allaah be upon him) and tell him of the Wahy (Revelation), and the people present were unaware of it. All of that is clear and evident.” (Sharh Muslim, 17/201) Shaykh al-Islam Ibn Taymiyah said: “When a person sleeps, he may feel joy or pain, and that happens to his soul and his body. He may dream that someone is beating him and wake up with pain in his body, or he may dream that he is being fed some good food, then wake up with the food in his mouth. This is something that really happens. If the body and soul of a sleeping person can experience joy and pain that are not 309

felt by the person next to him, and a sleeper may even cry out because of the intensity of pain or fear of what is happening to him, and those who are awake can hear him, and he may speak, reciting Qur’aan or dhikr, or talking to someone, and those who are awake can hear that, even though he is asleep with his eyes closed, and he does not hear them if they speak to him – then how can we deny that the one who is buried in his grave also feels things, when the Messenger (peace and blessings of Allaah be upon him) has told us that he “hears the sound of their footsteps” and “You do not hear what I say any better than they do”? The heart is akin to the grave, hence the Prophet (peace and blessings of Allaah be upon him) said, when he missed ‘Asr on the day of al-Khandaq: “May Allaah fill their hearts and graves with fire.” And Allaah differentiated between them (graves and hearts) in the aayah (interpretation of the meaning): “Knows he not that when the contents of the graves are poured forth (all mankind is resurrected)? And that which is in the hearts (of men) shall be made known?” [al-‘Aadiyaat 100:9-10] This is just to explain that this could happen. We cannot say that the blessing or torment that the dead experience is like that which a sleeper experiences when he dreams, rather that blessing or torment is more complete and more far-reaching; it is a real blessing and a real torment. But this example is given to show that this is possible. If someone were to say that the dead person does not move in his grave, and the soil does not change, and so on, this matter may be explained in more detail, but that would take too long to explain here. And Allaah 310

knows best. May Allaah bless our Prophet Muhammad and his family and companions. (Majmoo’ al-Fataawa, 4/275, 276) And Allaah knows best. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 21212: Does the torment of the grave continue until the Day of Resurrection? Question: I would like to ask about the grave: after the two angels have finished questioning the person in his grave, will the evildoer continue to be tormented in his grave until the Hour begins? Also, will the believer continue to enjoy delight until the Hour begins? Or does that simply last for one day which comes to an end, after which the person becomes just a dead body? Is there any evidence to indicate that the person in his grave moves into a new life which will last until the Hour begins? Please answer me, may Allaah bless you. Answer: Praise be to Allaah. Man’s life is divided into three sections: 1 – The life of this world, which ends with death. 2 – The life in al-barzakh, which starts after death and ends when the Hour begins. 3 – The life of the Hereafter, which begins after the people are raised from their graves, and is spent either in Paradise 311

(we ask Allaah of His Bounty) or in Hell (we seek refuge with Allaah). So the life of al-barzakh lasts from after a person dies until he is resurrected, whether he is buried in a grave or not, whether he is burned or eaten by wild animals. The evidence that points to this life is the hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him), who said that after the deceased is placed in his grave, he can hear the footsteps of his family (as they walk away from the grave). This life (in al-barzakh) will either be filled with delight, or it will be hellish, and the grave will either be one of the gardens of Paradise or one of the ditches of Hell. What indicates that there will be either delight or torment (in al-barzakh) is the aayah in which Allaah says concerning the people of Pharaoh: “The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): ‘Cause Fir‘awn’s (Pharaoh) people to enter the severest torment!’” [Ghaafir 40:46 – interpretation of the meaning] Ibn Mas’ood said: The souls of the people of Pharaoh and those of their ilk among the kaafirs are shown the Fire morning and evening, and they are told, this is your abode. Ibn Katheer said: this aayah is the main basis of the Sunni’s belief in the torment of al-barzakh in the grave. (Tafseer Ibn Katheer, 4/82) Al-Qurtubi said: Some of the scholars quoted as evidence to prove the torment of the grave the phrase “The Fire, they are exposed to it, morning and afternoon” [Ghaafir 312

40:46]. A similar view was expressed by Mujaahid, ‘Ikrimah, Muqaatil and Muhammad ibn Ka’b, all of whom said that this aayah is proof of the torment of the grave. Do you not see that it says concerning the torment of the Hereafter: “And on the Day when the Hour will be established (it will be said to the angels): ‘Cause Fir‘awn’s (Pharaoh) people to enter the severest torment!”? (Tafseer al-Qurtubi, 15/319) It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When any one of you dies, he is shown his place morning and evening. If he is one of the people of Paradise then he is one of the people of Paradise, and if he is one of the people of Hell, then he is one of the people of Hell.’” (Narrated by al-Bukhaari, Bid’ al-Khalq, 3001; Muslim, al-Jannah wa sifat na’eemihaa, 2866). It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that a Jewish woman entered upon her and mentioned the torment of the grave, and said to her, “May Allaah protect you from the torment of the grave!” ‘Aa’ishah asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about the torment of the grave, and he said, “Yes, the torment of the grave.” ‘Aa’ishah (may Allaah be pleased with her) said: “I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) pray any prayer after that but he sought refuge with Allaah from the torment of the grave.” (Narrated by al-Bukhaari, al-Janaa’iz, 1283; Muslim, alKusoof, 903). These aayahs and ahaadeeth indicate that the torment of the grave is real and that it is ongoing in the case of some people.

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Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him and save him from the torment of the grave) said: If a person is a kaafir (we seek refuge with Allaah), then there is no way that the delight will ever reach him, and his torment will be continuous. If a person was a sinner but he was a believer, then his torment in the grave will be commensurate with his sin, and perhaps the punishment for his sin will take less time than the time in al-barzakh between his death and the onset of the Hour, in which case it will cease. (al-Sharh al-Mumti’, vol. 3, p. 253) See also the answer to Question no. 7862, where more details are given. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 9381: The Nature of Life in the Grave Question: When it is said that the dead person is alive in the grave, is that the same as his former life (is he alive in the same way)? How many of his senses are restored to him? For how long does he stay alive in the grave? If the dead person is questioned in a physical sense, how does that apply in the case of those who are burned (cremated) like the Hindus and Japanese and others? Where does their questioning take place? When a doctor performs an operation, he removes the person’s senses by means of an anaesthetic. With regard to death, I wonder what death means? 314

Answer: Praise be to Allaah. Firstly: it should be noted that what is obligatory upon every believing man and woman is to believe what Allaah tells them in His Book or on the lips of His Messenger (peace and blessings of Allaah be upon him) about all matters that have to do with the Hereafter, the Reckoning, Paradise and Hell, or that have to do with death, the grave and torment or blessing in the grave, and all matters of the Unseen that are mentioned in the Noble Qur’aan or in the saheeh reports of the Sunnah. We have to believe and accept that, because we know that our Lord tells the truth in all that He says and tells us about. Allaah says (interpretation of the meaning): “and whose words can be truer than those of Allaah? (Of course, none)” [al-Nisaa’ 4:122] “And who is truer in statement than Allaah?”[al-Nisaa’ 4:87] We know that the Messenger of Allaah (peace and blessings of Allaah be upon him) is the most truthful of people, and that he never spoke on the basis of his own whims and desires; it was Revelation which was revealed to him. Whatever was proven in the saheeh ahaadeeth, it is obligatory to believe in it even if we do not fully understand it. So what we have to do is to believe what has been narrated concerning the matters of the Hereafter and of Paradise and Hell, and the blessings of the people of Paradise and the torments of the people of Hell, and the fact that in the grave a person will be tormented or blessed, and that his soul will return to him. All of this is 315

true and is stated in the texts, so we have to submit to that and believe everything that we learn from the Qur’aan or that is narrated in the saheeh Sunnah or on which the scholars of Islam reached consensus. If Allaah blesses a believing man or woman with knowledge of the reasons for that, then it is even better, light upon light and knowledge upon knowledge. So let him praise Allaah and give thanks to Him for the knowledge and insight that He has bestowed, thus increasing his knowledge and peace of mind. With regard to the questioning in the grave and the state of the deceased, this questioning is real. The deceased person’s soul will be restored to him; saheeh reports to that effect have been narrated from the Messenger (peace and blessings of Allaah be upon him). The life of the deceased in the grave is different from his life in this world; it is a special kind of life in al-barzakh (the interval between his death and the Day of Resurrection) which is not like his life in this world, where he needs food and drink etc. It is a special kind of life wherein he can understand the questions and answers, so the two angels will ask him, Who is your Lord? What is your religion? Who is your Prophet? The believer will say, My Lord is Allaah, Islam is my religion and Muhammad is my Prophet. This will be the answer of believing men and women. Then he will be asked, What do you know about this man (Muhammad (peace and blessings of Allaah be upon him))? He will say, He is the Messenger of Allaah. He brought us guidance and we believed in him and followed him. It will be said: we knew that you were a believer. Then a gate to Paradise will be opened for him, and he will feel its rest and provision and blessings. It will be said, This is your place until Allaah resurrects you to it. And he will be shown his place in Hell, and it will be said to him, 316

This would have been your place if you had disbelieved in Allaah, but now Allaah has granted you refuge from it and you have ended up in Paradise. As for the kaafir, he will be asked about his Lord and his religion and his Prophet, and he will say, Oh, oh, I don’t know, I heard the people saying something so I said the same. Then he will be beaten with an iron rod and will utter a scream that will be heard by all things apart from al-thaqalayn, i.e. jinn and men; the animals will hear it. Then a gate to Hell will be opened for him, and his grave will constrict until his ribs intermingle, and his grave will be like one of the pits of Hell. A gate to Hell will be opened for him and he will feel its heat and torment. It will be said, This is your place until Allaah resurrects you to it. Then a door to Paradise will be opened for him and he will be shown his place in Paradise, and it will be said to him, This would have been your place if Allaah had guided you. From this we know that the grave will be either one of the gardens of Paradise or one of the pits of Hell. The torment or blessing will happen to the body as well as the soul in the grave, and also in the Hereafter, in either Paradise or Hell. With regard to those who die by drowning or burning, or are eaten by wild animals, their souls will have their share of torment or blessing, and that will come to their bodies on land or in the sea, or in the bellies of the wild animals, as much as Allaah wills. But most of the blessing or torment will come to their souls which remain, either in a state of blessing or a state of torment. The soul of the believer will go to Paradise; the Prophet (peace and blessings of Allaah be upon him) said: “The soul of the believer is a bird which hangs from the trees of Paradise, eating their fruits; the soul of the kaafir goes to Hell.” 317

Every Muslim man and woman has to accept what Allaah and His Messenger (peace and blessings of Allaah be upon him) have told us, and believe it as it was meant by Allaah, even though some of the meaning may be hidden from us. And Allaah has perfect wisdom, may He be glorified. 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), p. 338. (www.islam-qa.com) 11110: What is al-barzakh? Question: What is Barzakh? Please explain in details. also I would like to know what kind of punishment is there on which sins? Answer: Praise be to Allaah. What is meant by al-barzakh is the period between a person’s death and his resurrection on the Day of Resurrection. Whoever dies as a Muslim, obeying Allaah, will be in a blessed state, and whoever dies as a kaafir, disobeying Allaah, will be punished. Allaah says (interpretation of the meaning); “The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): ‘Cause Fir‘aun’s (Pharaoh) people to enter the severest torment!’” [Ghaafir 40:46] 318

The punishments vary according to the sins committed. A hadeeth was narrated in Saheeh al-Bukhaari which describes the torments of al-barzakh which will befall some of those who committed major sins. It was narrated that Samurah ibn Jundub (may Allaah be pleased with him) said that the Messenger of Allaah (peace and blessings of Allaah be upon him) often used to ask his companions, ‘Did any one of you see a dream?’ So dreams would be described to him by those who Allaah willed should speak. One morning, the Prophet (peace and blessings of Allaah be upon him) said: “Last night, two people came to me (in a dream), and woke me up and said, ‘Let’s go!’ I set out with them, and we came across a man who was lying down, with another man standing over him, holding a big rock. He threw the rock at the man’s head, smashing it. The rock rolled away, and the one who had thrown it followed it, and picked it up. By the time he came back to the man, his head had been restored to its former state. Then he (the one who had thrown the rock) did the same as he had done before. I said to my two companions, ‘Subhaan Allaah! Who are these two persons?’ They said, ‘Move on!’ So we went on, and came to a man who was lying flat on his back, with another man standing over him, holding an iron hook. He put the hook in the man’s mouth and tore off that side of his face to the back (of his neck), and he tore his nose and his eye from front to back in a similar manner. Then he turned to the other side of the man’s face and did likewise. No sooner had he finished the second side but the first side was restored to its former state, then he went back and did the same thing again. I said to my two companions, ‘Subhaan Allaah! Who are these two persons?’ They said, ‘Move on!’ So we went on, and came to something like a tannoor (a kind of oven, lined with clay, usually used for baking bread). – I think the Prophet (peace and blessings of Allaah be upon him) said, in that 319

oven there was much noise and voices. The Prophet (peace and blessings of Allaah be upon him) added: - We looked into it and saw naked men and women. A flame of fire was reaching them from underneath, and when it reached them, they cried out loudly. I asked them, ‘Who are these?’ They said to me, ‘Move on!’ So we went on and came to a river – I think he said, red like blood. – In the river there was a man swimming, and on the bank there was a man who had gathered many stones. Whilst the swimmer was swimming, the man who had gathered the stones approached him. The swimmer opened his mouth and the man on the bank threw a stone into it, then the swimmer carried on swimming. Each time he came back, he opened his mouth again, and the man on the bank threw another stone into his mouth. I said to my two companions, ‘Who are these two persons?’ They said, ‘Move on, move on!’ We went on and came to a man who had the most repulsive appearance imaginable. Beside him there was a fire, which he was kindling, and he was running around it. I asked my companions, ‘Who is this man?’ They said, ‘Move on, move on!’ So we went on until we reached a garden of deep green dense vegetation, with all kinds of spring colours. In the midst of this garden was a very tall man, whose head I could hardly see because of his great height. Around him there were children, a great number such as I have never seen. I said to my companions, ‘who is this man, and who are these children?’ They said, ‘Move on, move on!’ So we went on, until we came to a huge garden, bigger and better than any I have ever seen. My two companions said to me, ‘Go up.’ So we went up into it, until we reached a city built of gold and silver bricks. We went to the gate and asked for it to be opened. It was opened and we entered the city, where we found men with one side of their bodies more handsome than the most handsome person you have ever seen, and the other side uglier than the ugliest person you have ever seen. My two companions ordered those men to throw themselves 320

into the river. There was a river flowing through the city, and its water was pure white. The men went and threw themselves in the river, and came out with the ugliness in their bodies gone, and they were in the best shape. (My two companions) said to me, ‘This is the Paradise of ‘Aden (the Garden of Eden), and that is your place.’ I looked up and saw a palace like a white cloud. They said to me, ‘That is your place.’ I said to them, ‘May Allaah bless you both, let me enter it.’ They said, ‘For now you will not enter it, but you shall enter it (one day).’ I said to them, I have seen many wonders this night. What do all these things mean that I have seen?’ They said: ‘We will tell you. The first man you came across, whose head was being smashed with the rock, is the man who studies the Qur’aan then he neither recites it nor acts upon it, and he goes to sleep, neglecting the obligatory prayers. The man you came across whose mouth, nose and ears were being torn from front to back, is the man who goes out of his house in the morning and tells a lie that is so serious that it spreads all over the world. The naked men and women whom you saw in a structure that resembled an oven are the adulterers and adulteresses. The man you saw swimming in the river with rocks being thrown into his mouth is the one who consumed riba (usury). The uglylooking man whom you saw kindling a fire and walking around it was Maalik, the keeper of Hell. The tall man whom you saw in the garden was Ibraaheem, and the children around him were the children who died (young) in a state of fitrah (natural state of mankind, i.e., Islam).’ – Some of the Muslims asked, ‘O Messenger of Allaah, what about the children of the mushrikeen?’ He said, ‘And the children of the mushrikeen too.’ – ‘As for the men who were half handsome and half ugly, they were people who had mixed a good deed with another deed that was bad, but Allaah forgave them.’” (narrated by Muslim, no. 6525) Shaykh Waleed al-Firyaan (www.islam-qa.com) 321

7862: Is the punishment in the grave continuous? Question: I have a brother who died; he was a sinner who committed major sins and acts of disobedience, but I loved him very much. I have read things about the punishment in the grave which are very frightening. Is his punishment in the grave continuous, and will it be lightened at all if I do acts of worship and give the reward for them to him, such as giving in charity or doing Hajj? I hope you can help me, because I am still grieving for him very much. Answer: Praise be to Allaah. The ultimate fate of your brother rests with Allaah: if He wills, He will punish him, and if He wills, He will forgive him. We cannot say anything definite about his case, but we can speak about the matter in general terms. With regard to the question of whether the punishment in the grave is continuous or it may stop: Ibn al-Qayyim said: The answer is that the punishment in the grave is of two types: A type which is continuous, apart from what has been narrated in some ahaadeeth which say that it will be reduced during the period between the two blasts of the Trumpet, then when they are raised from their graves, they will say: “Woe to us! Who has raised us up from our place of sleep.” [Yaa-Seen 36:52 – interpretation of the meaning]. 322

Further evidence that this punishment will be continuous is to be seen in the aayah (interpretation of the meaning): “The Fire, they are exposed to it, morning and afternoon” [Ghaafir 40:46] This is also indicated by the hadeeth of Samurah which was narrated by al-Bukhaari, about the dream in which the Prophet (peace and blessings of Allaah be upon him) saw that being done to him (the person who was being punished in the grave) until the Day of Resurrection. And by the hadeeth of Ibn ‘Abbaas about the story of the two palm branches, where the Prophet (peace and blessings of Allaah be upon him) prayed that the punishment (of the people in the two graves) would be reduced as long as the palm branches did not dry out, so the lessening of the punishment was connected only to the period of time that the branches remained fresh. And by the hadeeth of Rabee’ ibn Anas from Abu’l‘Aaliyah from Abu Hurayrah, then he [the Prophet (peace and blessings of Allaah be upon him)] came to some people whose heads were being smashed with rocks, and every time they were smashed, they were then restored, and they would have no respite from that. And by the story in al-Saheeh of the man who put on two garments and strutted about in an arrogant manner, so Allaah caused the earth to swallow him up, and he will remain sinking down into it until the Day of Resurrection. And by the hadeeth of al-Baraa’ ibn ‘Aazib about the story of the kaafir for whom a door to Hell will be opened (in his grave) and he will look upon his place in Hell until the Hour comes. This was narrated by Ahmad, and in some versions it was said that that a hole will be made in his grave and he will feel its distress and smoke until the Resurrection. 323

The second kind: which will last for a while, and then stop. This is the punishment of some sinners whose sins are not so great; they will be punished in accordance with their sins, then the punishment will be reduced, just as they will be punished in the fire then the punishment will end. The punishment may be stopped by du’aa’, charity, seeking forgiveness or the reward of Hajj – this may reach the deceased from some of his relatives or others. (al-Rooh, p. 89) The last part of this passage answers the second part of your question. We ask Allaah to bestow His mercy upon us. May Allaah bless our Prophet Muhammad. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 7861: The torments of the grave will expiate for the believer’s sayi’aat (bad deeds) Question: Will the Muslim benefit from the trials of the grave by having his sayi’aat (bad deeds) reduced or wiped out? Answer: Praise be to Allaah. One aspect of the bounty of Allaah towards this ummah 324

is that He has created means of expiation before people are brought to account. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) mentioned ten things which will bring about expiation, one of which is the torment in the grave. He (may Allaah have mercy on him) said: “Whatever befalls the believer in this world, in al-barzakh (the period between death and resurrection) and during the Day of Resurrection of pain which is a torment, Allaah will cause that to expiate for his sins. It was reported in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: ‘Nothing befalls the believer of disease, affliction, grief or harm, even a thorn which pricks him, but Allaah will cause it to expiate for his sins.’” (Majmoo’ al-Fataawaa, 24/375). And he (may Allaah have mercy on him) said: “The eighth reason: whatever happens to him in the grave of trials, being squeezed, and terror. These are some of the things which will expiate for his sins.” (Majmoo’ al Fataawaa, 7/500). Shaykh al-Islam Ibn Taymiyah also said, in Minhaaj alSunnah (6/238), that among the things which expiate for bad deeds is: what the believer is tested with in his grave of being squeezed, and the interrogation of the two angels. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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Paradise and Hell 36674: Ruling on cursing specific people Question: What is the ruling on cursing (and not just insulting) the Jews and Christians or other groups, whether living or dead? May Allaah reward you with good. Answer: Praise be to Allaah. The author of Lisaan al-‘Arab [a famous Arabic-language dictionary – Translator] said: La’n (curse) means being cast out far from goodness, and it was said that it means being cast away far from Allaah, and from people. Cursing happens in two ways: Cursing the kuffaar and sin in general terms, such as saying “May Allaah curse the Jews and Christians,” or “May Allaah curse the kaafirs, evildoers and wrongdoers,” or “May Allaah curse the wine-drinker and thief.” This kind of curse is permissible and there is nothing wrong with it. Ibn Muflih said in al-Adaab al-Shar’iyyah, 1/203: “It is permissible to curse the kuffaar in general.” The second is where the curse is applied to a specific person, whether he is a kaafir or an evildoer, such as saying, “May Allaah curse So and so,” mentioning him by name. This may fall into one of two categories: 1 – Where there is a text which states that he is cursed, such as Iblees, or where there is a text which states that 326

he died as a kaafir, such as Pharaoh, Abu Lahab and Abu Jahl. Cursing such persons is permitted. Ibn Muflih said in al-Adaab al-Shar’iyyah, 1/214: “It is permissible to curse those concerning whom there is a text stating that they are cursed, but there is no sin involved if one does not do this.” 2 – Cursing a particular kaafir or evildoer concerning whom there is no text stating that they are cursed – such as wine-drinkers, those who offer sacrifices to anything other than Allaah, the one who curses his parents, those who introduce innovations in religion, and so on. “The scholars differed as to whether it is permissible to curse these people, and there are three points of view: (i) That it is not permissible under any circumstances (ii) That it is permissible in the case of a kaafir but not of a (Muslim) evildoer (iii) That it is permissible in all cases.” Al-Adaab al_Shar’iyyah by Ibn Muflih, 1/303 Those who say that it is not permissible quoted a number of texts as evidence, including the following: 1 – The report narrated by al-Bukhaari (4070) from ‘AbdAllaah ibn ‘Umar, that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him), when he raised his head from rukoo’ in the final rak’ah of Fajr prayer and said: “O Allaah, curse So and so, and So and so, and So and so,” after he had said, “Sami’a Allaahu li man hamdih, Rabbana wa laka’l-hamd.” Then Allaah revealed the words (interpretation of the meaning): “Not for you (O Muhammad, but for Allaah) is the decision; whether He turns in mercy to (pardons) them 327

or punishes them; verily, they are the Zaalimoon (polytheists, disobedients and wrongdoers)” [Aal ‘Imraan 3:128] 2 – The report narrated by al-Bukhaari (6780) from ‘Umar, that there was a man at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) whose name was ‘Abd-Allaah, but his nickname was Himaar (donkey), and he used to make the Messenger of Allaah (peace and blessings of Allaah be upon him) laugh. The Prophet (peace and blessings of Allaah be upon him) had had him flogged for drinking, then he was brought one day and he commanded that he be flogged, and a man who was there said, “O Allaah, curse him, how often he is brought [for this reason]!” But the Prophet (peace and blessings of Allaah be upon him) said: “Do not curse him, for by Allaah what I a know about him is that he loves Allaah and His Messenger.” Shaykh al-Islam Ibn Taymiyah said in Majmoo’ alFataawa, 6/511. It is permissible to curse all those whom Allaah and His Messenger have cursed, but as for cursing specific people, if it is known that the person died in kufr, then it is permissible to curse him. But with regard to a specific [Muslim] evildoer, we should not curse him, because the Prophet (peace and blessings of Allaah be upon him) forbade cursing ‘Abd-Allaah ibn Himaar who used to drink wine, even though he had cursed the wine-drinkers in general; however cursing a specific person if he is an evildoer or promoter of bid’ah is a point of dispute among the scholars. And Shaykh Ibn ‘Uthaymeen said in al-Qawl al-Mufeed, 1/226. The difference between cursing a specific person and 328

cursing those who commit sin in general is that the former (cursing a specific person) is not allowed, and the latter (cursing the people who commit sin in general) is allowed. So if you see an innovator, you do not say, ‘May Allaah curse you,’ rather say, ‘May the curse of Allaah be upon those who introduce innovations,’ in general terms. The evidence for that is the fact that when the Prophet (peace and blessings of Allaah be upon him) cursed some people among the mushrikeen and followers of jaahiliyyah and said: “O Allaah, curse So and so, and So and so, and So and so,” he was told not to do that when Allaah said (interpretation of the meaning): “Not for you (O Muhammad, but for Allaah) is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the Zaalimoon (polytheists, disobedients and wrongdoers)” [Aal ‘Imraan 3:128] This was narrated by al-Bukhaari. And Allaah knows best. Islam Q&A (www.islam-qa.com) 45804: The people of Hell will abide therein forever Question: Will the torment of the people of Hell in Hell be neverending, or will there come a time when it will end?. Answer: Praise be to Allaah. 329

The people of Hell will remain in Hell being tormented without end. This is indicated by a great deal of evidence from the Qur’aan and Sunnah. Shaykh Ibn ‘Uthaymeen was asked: Is Hell eternal or will it come to an end? He replied: What is definite is that it is eternal, and no other view is known among the salaf. Hence the scholars made this one of their tenets of faith, so that we believe that Hell is eternal and will last forever. This is a matter concerning which there is no doubt, because Allaah has mentioned the eternal nature of Hell in three places in the Qur’aan: 1 – In Soorat al-Nisa, where He says (interpretation of the meaning): “Verily, those who disbelieve and did wrong [by concealing the truth about Prophet Muhammad and his message of true Islamic Monotheism written in the Tawraatt (Torah) and the Injeel (Gospel) with them]; Allaah will not forgive them, nor will He guide them to any way. Except the way of Hell, to dwell therein forever” [al-Nisa’ 4:168-169] 2 – In Soorat al-Ahzaab, where He says (interpretation of the meaning): “Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell) Wherein they will abide for ever” [al-Ahzaab 33:64] 3 – In Soorat al-Jinn, where He says (interpretation of the meaning): 330

“and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever” [al-Jinn 72:23] If Allaah had mentioned the eternal nature of Hell in one place, that would have been sufficient, so how about if He has mentioned it in three places? It is strange that a group of scholars are of the view that Hell will cease to exist, based on false arguments which go against what is indicated by the Qur ’aan and Sunnah, and they misinterpreted the meanings of the Qur’aan and Sunnah and said that the words “dwell therein forever” mean for as long as it exists. How can this be correct? If they are to dwell therein forever, that means that Hell itself must last forever, as they will be in it. If a person is to dwell in some place forever, then the place where he will be must last forever as well, because if that place will cease to exist then he cannot dwell forever. The verse is very clear, and the arguments which go against the text are to be rejected. This difference of opinion which was narrated from a few scholars is to be rejected, because it goes against the clear text which every believer must believe in. Whoever goes against it because of some argument that he comes up with may be excused before Allaah. But whoever studies the texts of the Qur’aan and Sunnah will know that the view that Hell will last forever is the truth which cannot be ignored. Majmoo’ Fataawa Ibn ‘Uthaymeen, 2/55-56 It says in Fataawa al-Lajnah al-Daa’imah: There is a great deal of evidence in the Qur’aan and Sunnah to show that Hell will never cease to exist, and 331

that the kaafireen will abide in Hell forever and will never come out of it. Allaah says (interpretation of the meaning): “This, because you took the Revelations of Allaah (this Qur’aan) in mockery, and the life of the world deceived you. So this Day, they shall not be taken out from there (Hell), nor shall they be returned to the worldly life (so that they repent to Allaah, and beg His Pardon for their sins)” [al-Jaathiyah 45:35] “Surely, those who disbelieved in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment” [al-Nisa’ 4:56] “but he whom He sends astray, for such you will find no Awliyaa’ (helpers and protectors) besides Him, and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire. That is their recompense, because they denied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and said: “When we are bones and fragments, shall we really be raised up as a new creation?” [al-Isra’ 17:97] “But those who disbelieved (in the Oneness of Allaah – Islamic Monotheism) and denied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination” [al-Taghaabun 64:10] 332

“and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever” [al-Jinn 72:23] “Verily, the Mujrimoon (criminals, sinners, disbelievers) will be in the torment of Hell to abide therein forever. (The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein. We wronged them not, but they were the Zaalimoon (polytheists, wrongdoers). And they will cry: ‘O Malik (Keeper of Hell)! Let your Lord make an end of us.” He will say: “Verily, you shall abide forever.’ Indeed We have brought the truth (Muhammad with the Qur’aan) to you, but most of you have a hatred for the truth” [al-Zukhruf 43:74] “And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allaah and that Allaah is Severe in punishment. When those who were followed disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them. And those who followed will say: ‘If only we had one more chance to return (to the worldly life), we would 333

disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us.’ Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire” [al-Baqarah 2:165-167] “Verily, those who belie Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (which is impossible). Thus do We recompense the Mujrimûn (criminals, polytheists, sinners). Theirs will be a bed of Hell (Fire), and over them coverings (of Hell-fire). Thus do We recompense the Zaalimoon (polytheists and wrongdoers)” [al-A’raaf 7:40-41] “But those who disbelieve (in the Oneness of Allaah — Islamic Monotheism), for them will be the fire of Hell. Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever! Therein they will cry: “Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do.” (Allaah will reply:) “Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Zaalimoon (polytheists and wrongdoers) there is no helper” [Faatir 35:36] “Truly, Hell is a place of ambush — A dwelling place for the Taaghoon (those who transgress 334

the boundary limits set by Allaah, like polytheists, disbelievers in the Oneness of Allaah, hypocrites, sinners, criminals), They will abide therein for ages. Nothing cool shall they taste therein, nor any drink. Except boiling water, and dirty wound discharges — An exact recompense (according to their evil crimes). For verily, they used not to look for a reckoning. But they belied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, and that which Our Prophet brought) completely. And all things We have recorded in a Book. So taste you (the results of your evil actions). No increase shall We give you, except in torment” [al-Naba’ 78:21-30] And there are other verses which all indicate that the kuffaar will abide in Hell for eternity and will never come out, and it will never cease to exist. When taken all together this view is very strong and there is no room for misinterpretation . Islam Q&A (www.islam-qa.com) 34913: The people of Paradise will abide therein for ever Question: Answer: Praise be to Allaah. 335

When the people of Paradise enter Paradise, they will abide therein forever and never leave it. Similarly the people of Hell will abide therein forever and never leave it. It says in Fataawa al-Lajnah al-Daa’imah: With regard to Paradise, it is the abode of reward on the Day of Resurrection for those who believed and did righteous deeds. In it there are whatever delights people could desire. In it there is what no eye has seen, no ear has heard, nor has it ever entered the mind of man. Those who enter it will enjoy real pleasures in both a physical and a spiritual sense, and they will live there forever. It will never cease to exist and they will never leave, and their joy will never come to an end, and they will have nothing to disturb their joy. This is according to the definitive texts and the consensus of the scholars and believers. Allaah says (interpretation of the meaning): “The description of the Paradise which the Muttaqoon (the pious) have been promised: Underneath it rivers flow, its provision is eternal and so is its shade; this is the end (final destination) of the Muttaqoon (the pious), and the end (final destination) of the disbelievers is Fire [al-Ra’d 13:35] “Truly, the Muttaqoon (the pious) will be amidst Gardens and watersprings (Paradise). (It will be said to them): ‘Enter therein (Paradise), in peace and security.’ And We shall remove from their breasts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones. No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it” [al-Hijr 15:45-47] 336

“This is a Reminder. And verily, for the Muttaqoon (the pious) is a good final return (Paradise), — ‘Adn (Eden) Paradise (everlasting Gardens), whose doors will be opened for them. Therein they will recline; therein they will call for fruits in abundance and drinks; And beside them will be QaasiraatatTarf [chaste females (wives) restraining their glances (desiring none except their husbands)], (and) of equal ages. This it is what you (AlMuttaqoon — the pious) are promised for the Day of Reckoning! (It will be said to them)! Verily, this is Our provision which will never finish” [Saad 38:49-54] “Friends on that Day will be foes one to another except AlMuttaqoon (the pious). (It will be said to the true believers of Islamic Monotheism): My worshippers! No fear shall be on you this Day, nor shall you grieve, (You) who believed in Our Ayaat (proofs, verses, lessons, signs, revelations, etc.) and were Muslims (i.e. who submit totally to Allaah’s Will, and believe in the Oneness of Allaah — Islamic Monotheism). Enter Paradise, you and your wives, in happiness. Trays of gold and cups will be passed round them; (there will be) therein all that innerselves could desire, and all that eyes could delight in and you will abide therein forever. This is the Paradise which you have been made to inherit 337

because of your deeds which you used to do (in the life of the world). Therein for you will be fruits in plenty, of which you will eat (as you desire)” [al-Zukhruf 43:67-73] And it is proven in the Sunnah that the Prophet (peace and blessings of Allaah be upon him) said: “A caller will call out – i.e., to the people of Paradise – ‘You will be healthy and never fall sick; you will live and never die; you will stay young and never grow old; you will feel joy and never feel sorrow.’” Narrated by Muslim. It was also proven that the Prophet (peace and blessings of Allaah be upon him) said: “Death will be brought, in the form of a black and white ram, on the Day of Resurrection. Then the command will be given to slaughter it, then it will be said: ‘O people of Paradise, it is eternal and there is no death! O people of Hell, it is eternal and there is no death!’” Narrated by Muslim in his Saheeh. Allaah has confirmed that both Paradise and Hell are eternal and will last forever, and that the believers will abide in Paradise forever and the disbelievers will abide in Hell forever, in many verses of the Qur’aan. And the proven Sunnah from the Prophet (peace and blessings of Allaah be upon him) provides many details which leave no room for any doubt that this is true, and there is no room for misinterpretation of the clear texts. Whoever doubts this fact or misinterprets the clear texts is following his own whims and desires and displacing words from their right places [cf. al-Nisa’ 4:46], so he is one of the kaafirs. Islam Q&A (www.islam-qa.com) 338

22836: The ratio of people of Paradise to people of Hell Question: In Saheeh al-Bukhaari there are two ahaadeeth (nos. 6529 and 6530 according to the numbering of Fath al-Baari). In hadeeth no. 6529 it says that the number of “those who are to be sent to Hell is ninety nine from every hundred.” And in hadeeth no. 6530 it says that the number of “those who are to be sent to Hell is nine hundred and ninety nine from every thousand.” I hope that you could comment and explain this. May Allaah reward you with good. Answer: Praise be to Allaah. The first hadeeth was narrated by al-Bukhaari (6529) from Abu Hurayrah, that the Prophet (peace and blessings of Allaah be upon him) said: “The first one to be called on the Day of Resurrection will be Adam. He will be shown his progeny and it will be said, ‘This is your father Adam.’ He will say, ‘Here I am at Your service.’ He will say: ‘Bring forth those who are to be sent to Hell from among your progeny.’ He will say, ‘O Lord, how many should I bring forth?’ He will say, ‘Bring forth from every hundred ninety nine.’” They said: “O Messenger of Allaah, if ninety nine are taken from every hundred of us, what will be left of us?” He said, “My ummah, among the other nations, is like a white hair on a black bull.” The second hadeeth was narrated by al-Bukhaari (3348) and Muslim (222) from Abu Sa’eed al-Khudri (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will say, ‘O Adam!’ and he will say, ‘Here I am at Your service, 339

and all goodness is in Your hand.’ He will say, ‘Bring forth those who are to be sent to Hell.’ He will say, ‘Who are those who are to be sent to Hell?’ He will say, ‘From every thousand, nine hundred and ninety nine.’ At that point the young will turn grey, every pregnant female will abort, and the people will appear intoxicated although they are not. But the punishment of Allaah is severe.” They said, “O Messenger of Allaah, which of us will be that one?” He said, “Be of good cheer, for there will be one man from among you and one thousand from among Ya’jooj and Ma’jooj.” Then he said, “By the One in Whose hand is my soul, I hope that you will be one quarter of the people of Paradise,” and they said, “Allaahu akbar!” Then he said, “I hope that you will be one third of the people of Paradise,” and they said, “Allaahu akbar!” Then he said, “I hope that you will be half of the people of Paradise,” and they said, “Allaahu akbar!” Then he said, “Among the people you are like a black hair on the hide of a white bull, or like a white hair on the hide of a black bull.” According to the first hadeeth, the number of those who will be saved on the Day of Resurrection is ten in a thousand. According to the second hadeeth it is one in a thousand. The scholars have reconciled between these two ahaadeeth in several ways, such as the following: 1 – The numbers are not to be taken literally, so stating a particular number does not mean that there may not be more than that. What is meant by the two numbers mentioned in the two hadeeth is the small number of believers and the large number of kaafirs. 2 – The hadeeth of Abu Sa’eed al-Khudri may be understood as referring to all the progeny of Adam, so there will be one in every thousand (who goes to Paradise), and the hadeeth of Abu Hurayrah may be understood as 340

referring to everyone except Ya’jooj and Ma’jooj, so that the number is ten in every thousand. This is supported by the fact that Ya’jooj and Ma’jooj are mentioned in the hadeeth of Abu Sa’eed but not in the hadeeth of Abu Hurayrah. 3 – It may be that the division will happen twice: once involving all the nations who came before this ummah, when the number will be one in every thousand, and again for this ummah only, when the number will be ten in every thousand. 4 – It may be that what is meant by “those who are to be sent to Hell” is the kaafirs and the sinners [from among the Muslims] who will enter it, so that from every thousand nine hundred and ninety nine kaafirs are sent, and from every hundred ninety-nine sinners are sent. These answers were mentioned by al-Haafiz Ibn Hajar in Fath al-Baari, 11/390. And Allaah knows best. Islam Q&A (www.islam-qa.com) 22467: Purification of the sinners Question: I’ve heard that, after the judgement day the moslem, excluded the syahid and moslem who were guaranted by Allah to go to heaven, before they go to the heaven they would be cleaned. I mean, they would go to hell first then after they have been cleaned up they would go to heaven.Is it true?. Answer: Praise be to Allaah. 341

Firstly: Perhaps the questioner is referring to the verse in which Allaah says (interpretation of the meaning): “There is not one of you but will pass over it (Hell); this is with your Lord, a Decree which must be accomplished. Then We shall save those who use to fear Allaah and were dutiful to Him. And We shall leave the Zaalimoon (polytheists and wrongdoers) therein (humbled) to their knees (in Hell)” [Maryam 19:71-72] This is addressed to all of mankind, righteous and immoral, believers and kaafirs, stating that there is not any one among them who will not pass over Hell, a decree which Allaah has issued and of which He has warned His slaves. So it must inevitably come to pass, and there is no avoiding it. The scholars differed as to the meaning of this passing over. Some said that it means that Hell will be brought close to all creatures, until it terrifies all of them, then Allaah will save those who fear Him. Some said that it means that all will enter it, but it will be coolness and safety for the believers. Some said that it means crossing the siraat which is a bridge over Hell. The people will cross it according to their deeds: some will cross it in the twinkling of an eye, some like the wind, some like swift horses; some will pass quickly, some will walk, some will crawl and some will be snatched and thrown into the Fire, all according to their level of fear of Allaah. Hence Allaah says “Then We shall save those who used to fear Allaah and were dutiful to Him” i.e., by doing what He commanded and avoiding what He forbade; “And We shall leave the 342

Zaalimoon (polytheists and wrongdoers)” i.e., those who wronged themselves by disbelieving and committing sin, “therein (humbled) to their knees (in Hell)” – this is because of the wrongdoing and kufr, so they will deserve to abide therein forever and there will be no way out for them. From Tafseer Ibn Sa’di, p. 811 Secondly: It is essential for those who will be admitted to Paradise to be cleansed of all their sins before they enter it. The sinners’ cleansing of their sins may happen in this world or in the Hereafter. In this world, Allaah has given His slaves ways of cleansing themselves thereof, by following their sins and evil deeds with prayers for forgiveness, sincere repentance and good deeds that erase sin. We have already discussed this matter in the answer to question no. 13693. With regard to the purification of the sinners in the Hereafter, this will be achieved in several ways: 1 – Prayers of the believers for the (deceased) believer, such as their offering the funeral prayer for him. It was narrated from ‘Aa’ishah and Anas ibn Maalik that the Prophet (peace and blessings of Allaah be upon him) said: “There is no deceased person for whom a group of Muslims numbering one hundred offer the funeral prayer, all of them interceding for him, but their intercession for him will be accepted.” Narrated by Muslim, 947. It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no Muslim man who dies and forty men who do not associate 343

anything in worship with Allaah stand and pray for him, but Allaah will accept their intercession for him.” Narrated by Muslim, 948. So it is known that this du’aa’ is one of the means of the deceased being forgiven. 2 – Acts of ongoing charity that the person did during his life will benefit him after his death. 3 – Good deeds done on behalf of the deceased, such as charity, Hajj, etc. These will benefit him, according to the texts of the saheeh Sunnah. It was proven in alSaheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies owing fasts, let his heir fast on his behalf.” And it was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a man dies all his good deeds come to an end except three: ongoing charity, beneficial knowledge and a righteous child who will pray for him.” Narrated by Muslim, 1638. 4 – What happens in the grave of the trial, squeezing and terror. These are things that expiate for sins. 5 – The intercession of the Prophet (peace and blessings of Allaah be upon him) and others for sinners on the Day of Resurrection, as is narrated in mutawaatir reports in the ahaadeeth about intercession, such as the words of the Prophet (peace and blessings of Allaah be upon him) in the saheeh hadeeth, “My intercession will be for those among my ummah who committed major sins,” and “I was given the choice between admitting half of my ummah to Paradise and intercession, and I chose intercession because it is more general and greater. Do you think it will be only for the pious? No, it will be for 344

the sinners who contaminated themselves with sins.” Narrated by Ibn Maajah 4311; classed as saheeh by alAlbaani in Saheeh Ibn Maajah, 3480. 6 – The terrors, difficulties and hardships of the Day of Resurrection. 7 – The mercy and forgiveness of Allaah bestowed with no action on the part of His slaves. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah created mercy on the day that He created it, and divided it into one hundred parts. He kept ninety-nine parts and sent one to all of His creation. If the kaafir knew of all that is with Allaah of mercy, he would never despair of Paradise, and if the believer knew of all that is with Allaah of punishment he would never feel safe from Hell.” Narrated by al-Bukhaari, 6469. And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah will draw the believer close and screen him and will say, ‘Do you admit such and such sin, do you admit such and such sin?’ and he will say, ‘Yes, O Lord.’ Then when he has admitted his sins and thinks that he is doomed, [Allaah] will say, ‘I concealed them for you in the world and I forgive you for them this Day.’ Then he will be given the book of his good deeds. But as for the kaafir and the hypocrite, “the witnesses will say, “These are the ones who lied against their Lord!” No doubt! the Curse of Allaah is on the Zaalimoon (polytheists, wrongdoers, oppressors)’ [Hood 11:18 – interpretation of the meaning]” Narrated by al-Bukhaari, 2441. 8 – It is proven in al-Saheehayn that when the believers have crossed al-Siraat, they will be detained on a bridge 345

between Paradise and Hell, where they will settle their scores with one another. Then when they have been cleansed and purified, they will be given permission to enter Paradise. It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the believers have been saved from the Fire, then they will be detained on the bridge between Paradise and Hell. There they will settle the scores between them for any wrongs that they did to one another in this world, and when they have been cleansed and purified, they will be given permission to enter Paradise. By the One in Whose hand is the soul of Muhammad, each of them will recognize his dwelling in Paradise better than he recognizes his dwelling in this world.” Narrated by alBukhaari, 6535. Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: “When the believers have been saved from the Fire” means when they have been saved from falling into it after they have crossed al-siraat. Al-Qurtubi said: These believers are the ones whom Allaah knows that settling scores will not use up all of their good deeds. I (al-Haafiz) say: Perhaps the people of al-A’raaf are among them, according to the more correct opinion referred to above. Excluded from this are two groups of believers: those who will enter Paradise without being brought to account, and those who are doomed by their deeds. “they will be detained on the bridge between Paradise and Hell” – al-siraat is a bridge placed across Hell, and Paradise lies beyond that. So the people will pass across it according to their deeds. Among them will be those 346

who are saved, who are the ones whose good deeds outweigh their bad deeds, or they are equal, or Allaah has forgiven them. Some of them will fall into Hell, and they are the ones whose bad deeds outweigh their good deeds, except for those whom Allaah forgives. Those believers in Tawheed who fall will be punished for as long as Allaah wills, then they will be brought out by intercession and other means. The ones who are saved may have some scores which others need to settle with him, but they have good deeds that equal that or outweigh it, so some of their good deeds equivalent to those scores that need to be settled, and thus is will becomes free of responsibility. “and when they are cleansed and purified” means cleansed and freed of all responsibilities. End quote. If the Muslim who believed in Allaah alone but committed sins is not cleansed for some reason, then he will enter Hell so that he may be purified completely therein, but he will not abide therein forever, rather he will be brought forth by the intercession of those who intercede and by the mercy of the Most Merciful of those who show mercy. Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: With regard to the sinners, such as those who kill unlawfully, those who disobey their parents, those who consume riba, and those who drink alcohol – if they die in those sins and they are Muslims, they and others like them will be subject to the will of Allaah, as Allaah says (interpretation of the meaning): “but He forgives whom He pleases sins other than that” [al-Nisa’ 4:116] So if He wills He will forgive them because of the righteous deeds with which they died, which is their belief 347

in Him alone (Tawheed) and their sincerity towards Allaah, and their being Muslims, or the intercession of those who intercede for them, as well as their Tawheed and sincerity. Or He may punish them without forgiving them, so they are punished by being admitted to Hell and tormented therein, to a degree commensurate with their sins, then they will be brought forth, as is stated in mutawaatir ahaadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him), which say that he will intercede for the sinners among his ummah, and that Allaah will give him a certain number of people a number of times, so he will intercede and bring forth a group by Allaah’s leave, then he will intercede again, and again and again, so he will (peace and blessings of Allaah be upon him) will intercede four times. And the angels and the believers will also intercede, as will al-afraat (the children who died before they reached the age of puberty). All of them will intercede and Allaah will bring forth whomever He wills from Hell through their intercession. Then there will be some of the sinners from among the believers in Tawheed and Islam left in Hell. Then the Lord will bring them forth by His grace and mercy, without intercession on anyone’s part, and there will be no one left in Hell except those whom the Qur’aan rules will abide therein forever, namely the kuffaar. From Majmoo’ Fataawa wa Maqaalaat Ibn Baaz, 9/380. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “… until when Allaah has finished passing judgement amongst His slaves, and He wants to bring forth from Hell those whom He wants of those who used to testify that there is no god except Allaah, He will command the angels to bring them forth and they will know them by the traces of the mark of sujood. Allaah 348

will forbid the Fire to consume the mark of sujood on the sons of Adam. So they will bring them forth and they will have been burned, then water that is called the water of life will be poured on them, and they will grow like seeds growing after a flood recedes.” Narrated by al-Bukhaari, 6574; Muslim, 172. It was narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “As for the people of Hell who belong there, they will neither die nor live therein, but people who entered Hell because of their sins, they will die once, then when they have become like coals, permission will be given for intercession, so they will be brought forth group after group and scattered on the rivers of Paradise, then it will be said, ‘O people of Paradise be generous to them, then they will grow like seeds growing after a flood recedes.” Narrated by Muslim, 185. We ask Allaah to bestow His mercy upon us, and to forgive us. Praise be to Allaah the Lord of the Worlds. And Allaah knows best. References: Fataawa Ibn Taymiyah, 7/498-501; Minhaaj al-Sunnah, 6/238; Fath al-Baari, 11/406; al-Bihaar al-Zaajirah, 242; Islam Q&A (www.islam-qa.com) 14404: Will there be animals in Paradise? Question: Will there be animals in Al-Jannat?. Answer: Praise be to Allaah. 349

The animals that will be in Paradise according to the reports are of three types: 1 – Specific animals which it is said will themselves be in Paradise, such as the dog of the people of the Cave and the she-camel of Saalih (peace be upon him). There are no saheeh reports concerning them. 2 – Those which are mentioned in the Qur’aan and Sunnah, which Allaah has prepared for the believers in Paradise, whether they are mentioned in specific terms, such as the birds of which Allaah says (interpretation of the meaning): “And with the flesh of fowls that they desire” [al-Waaqi’ah 56:21] or mentioned in general terms, as He says (interpretation of the meaning): “And We shall provide them with fruit and meat such as they desire” [al-Toor 52:22] Another example is the bull which Allaah has prepared as food for the people of Paradise, as was narrated from Thawbaan the freed slave of the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: “I was standing by the Messenger of Allaah (peace and blessings of Allaah be upon him) when one of the Jewish rabbis came and said, ‘Peace be upon you, O Muhammad,’ and I pushed him back so hard that he nearly fell over… He (the Jew) said: ‘What would be their food after this?’ He (the Prophet (peace and blessings of Allaah be upon him)) said: ‘A bull which was fed in the different quarters of Paradise would be slaughtered for them’…” Narrated by Muslim, 315. 350

3 – Those animals which have been specifically mentioned in the saheeh Sunnah, which will be in Paradise. These include: (a) It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Pray in the sheep pens and wipe their dust (raghaam), for they are among the animals of Paradise.” Narrated by al-Bayhaqi, 2/449; classed as saheeh by alAlbaani in Saheeh al-Jaami’, 3789. Raghaam means dust (as translated here). The word has also been narrated as ra’aam, which refers to the mucus that comes from the sheep’s nose. What is meant is to wipe the dust from it, or wipe away what comes from its nose, so as to look after it and take care of it. This was the view of al-Manaawi in Fayd al-Qadeer. (b) It was narrated that Abu Mas’ood al-Ansaari said: A man brought a bridled she-camel and said, “This is for the sake of Allaah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You will have seven hundred she-camels in return on the Day of Resurrection, each of them bridled.” Narrated by Muslim, 1892. Al-Nawawi said: What is meant by makhtoomah (bridled) is that it has a khitaam (bridle) on it, which is like a halter. And it was said that that it may be understood as meaning that he will have the reward of giving seven hundred shecamels, or it may be understood as it appears to be, and that he will have seven hundred she-camels in Paradise, each of them bridled, and he will be able to ride them wherever he wants, for pleasure, as was narrated concerning the horses and camels (nujab) of Paradise. This interpretation is more clear. And Allaah knows best. Sharh al-Nawawi, 13/38. 351

The ahaadeeth about the camels and horses to which alNawawi referred are as follows (a) It was narrated from Abu Ayyoob that the Prophet (peace and blessings of Allaah be upon him) said: “The people of Paradise will visit one another on white camels as if they are rubies, and there are no animals in Paradise apart from camels and birds.” Narrated by al-Tabaraani in al-Kabeer, 4/179. Al-Haythami said: This was narrated by al-Tabaraani. Its isnaad includes Jaabir ibn Nooh who is da’eef (weak). Majma’ al-Zawaa’id, 10/413. It was also classed as da’eef by al-Albaani in Da’eef al-Jaami’, 1833. (b) It was narrated from Sulaymaan ibn Buraydah from his father that a man asked the Prophet (peace and blessings of Allaah be upon him), “O Messenger of Allaah, will there be horses in Paradise?” He said, “If Allaah admits you to Paradise, you will not wish that you could be carried on a horse of red rubies which will fly wherever you want in Paradise, but that will happen.” And another man asked him, “O Messenger of Allaah, will there be camels in Paradise?” but he did not say something like he had said to his companion. He said, “If Allaah admits you to Paradise, you will have therein whatever your heart desires and will delight your eyes.” Narrated by al-Tirmidhi, 2543. Classd as hasan by alAlbaani in Saheeh al-Targheeb, 3/522. A similar report was also narrated by Abu Ayyoob from al-Tirmidhi, 2544; and also classed as saheeh by alAlbaani, 3/423. And it was narrated in saheeh ahaadeeth that the souls of the martyrs are in the crops of birds in Paradise which fly wherever they want. 352

It should be noted that the birds, horses and camels in Paradise are not the same as those in this world; they resemble them in name only. What they are really like is known only to Allaah. But we know that they are extremely beautiful, because they are one of the delights that Allaah has prepared for His close friends in Paradise. This was indicated by the Prophet (peace and blessings of Allaah be upon him) in the hadeeth quoted above, in which it says that the horses of Paradise are of red rubies, and will fly with their rider wherever he wants. We ask Allaah to bless us and admit us to Paradise by His mercy, for He is the Most Generous. Islam Q&A (www.islam-qa.com) 31174: The meaning of abiding for eternity in Hell Question: Allaah says (interpretation of the meaning): “Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills…” [al-Nisa’ 4:48] “And whoever kills a believer intentionally, his recompense is Hell to abide therein…” [al-Nisa’ 4:93] I hope that you could explain how to reconcile these two verses. Answer: Praise be to Allaah. 353

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: There is no contradiction between them – praise be to Allaah. In the first verse Allaah is telling His slaves that any sin less than shirk (associating others in worship with Him) is subject to His will: He may forgive it by His grace, or He may punish the person who dies in sin in a way commensurate with his sin, because he transgressed the sacred limits of Allaah and did that which deserves the wrath of Allaah. But the mushrik (one who associates others with Allaah) cannot be forgiven, rather he is doomed to Hell for eternity, to abide therein forever, if he dies in shirk – we seek refuge with Allaah from that. With regard to the second verse, this is a warning to one who kills a person unlawfully, that he will be punished and that Allaah is angry with him for that. Hence Allaah says (interpretation of the meaning): “And whoever kills a believer intentionally, his recompense is Hell to abide therein; and the Wrath and the Curse of Allaah are upon him, and a great punishment is prepared for him” [al-Nisa’ 4:93] What this means is that this is the punishment if Allaah punishes him, and he deserves that; if Allaah forgives him then He is All-forgiving. He may be punished with what Allaah mentions of a period of time spent in Hell, then Allaah will bring him forth from the Fire. This is a temporary abiding in Hell, which is not like the abiding of the kuffaar. For abiding is of two types, eternal abiding which never ends, which is the abiding of the kuffaar in Hell, as Allaah says concerning them (interpretation of the meaning): “Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire” [al-Baqarah 2:167] 354

And Allaah says in Soorat al-Maa’idah (interpretation of the meaning): “They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment” [al-Maa’idah 5:37] With regard to sinners, such as the one who kills a person unlawfully, the one who commits adultery, the one who disobeys his parents, the one who consumes riba, the one who drinks alcohol and so on, if they die in their sin and they are Muslims, then they are subject to the will of Allaah, as He says (interpretation of the meaning): “but He forgives except that (anything else) to whom He wills…” [al-Nisa’ 4:48] So if He wills, He will forgive them because of the righteous deeds with which they died, such as their believing in Allaah alone (Tawheed), their sincerity towards Allaah and their being Muslims, or because of the intercession of those who intercede for them, as well as their Tawheed and sincerity. Or He may punish them and not forgive them, so He will punish them by causing them to enter Hell and tormenting them therein, in a manner commensurate with their sin, then he will bring them forth therefrom, as is mentioned in many ahaadeeth from the Messenger of Allaah (peace and blessings of Allaah be upon him), who said that he will intercede for the sinners among his ummah, and that Allaah will set a limit for that several times, so he will intercede and bring forth a number of them by Allaah’s leave, then he will intercede again and again and again; he (peace and blessings of Allaah be upon him) will intercede four times. Similarly the angels, the believers 355

and the children who died before reaching the age of adolescence and before their parents died, will all intercede and Allaah will bring forth whomever He wills from the Fire because of their intercession. Then some sinners among those who believed in Tawheed and Islam will be left in Hell, and Allaah will bring them forth by His grace and mercy without any intercession, then there will be no one left in Hell except those whom the Qur’aan has ruled will abide therein forever, namely the kuffaar. Thus the questioner will understand how to reconcile these two verses, and similar texts and the ahaadeeth which promise Paradise to those who die in Islam, except those whom Allaah wishes to punish for their sin. And He is the most Wise and most Just in that; He rules as He wills and does what He wants. And there are some whom Allaah will not punish, by His grace, for many reasons, such as righteous deeds and because of the intercession of the intercessors, and above all that because of His Mercy and Grace. Majmoo’ Fataawa al-Maqaalaat, 9/380. (www.islam-qa.com) 10087: There will be no end to the life of the Hereafter Question:

Will humans live in the after-life forever or for only as long as Allah wishes ? What is the Islamic belief regarding this ? Answer: Praise be to Allaah. Allaah has decreed that this world will come to an end, and He has decreed that its people will die. Allaah says (interpretation of the meaning): 356

“Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will remain forever” [al-Rahmaan 55:26-27] “Everyone shall taste death. Then unto Us you shall be returned” [al-‘Ankaboot 29:57] Then Allaah will resurrect His slaves and give them eternal life to which there will be no end. He will bring them to account for their deeds, and He will reward those who did good deeds and punish those who did evil deeds. Mankind will be divided into two groups, one in Paradise and one in Hell. The people of Paradise will abide therein forever, and the kaafir people of Hell will abide therein forever also. There are many verses and ahaadeeth which clearly state that, for example: 1 – Allaah says (interpretation of the meaning): “But those who believe (in the Oneness of Allaah — Islamic Monotheism) and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwaajun Mutahharatun (purified mates or wives), and We shall admit them to shades wide and ever deepening (Paradise)” [al-Nisa’ 4:57] Al-Tabari said: “abiding therein forever” means, they will stay there forever, and it will never end or cease; they will remain there forever. Tafseer al-Tabari, 5/144 357

2 – Allaah says (interpretation of the meaning): “Allaah will say: This is a Day on which the truthful will profit from their truth: theirs are Gardens under which rivers flow (in Paradise) — they shall abide therein forever. Allaah is pleased with them and they with Him. That is the great success (Paradise)” [al-Maa’idah 5:119] 3 – Allaah says (interpretation of the meaning): “Verily, those who disbelieve and did wrong; Allaah will not forgive them, nor will He guide them to any way. Except the way of Hell, to dwell therein forever; and this is ever easy for Allaah” [al-Nisa’ 4:169] 4 – Allaah says (interpretation of the meaning): “Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell). Wherein they will abide for ever, and they will find neither a Wali (a protector) nor a helper” [al-Ahzaab 33:64-65] 5 – Allaah says (interpretation of the meaning): “(Mine is) but conveyance (of the truth) from Allaah and His Messages (of Islamic Monotheism), and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever” [al-Jinn 72:23] Ibn Katheer said: “he shall dwell therein forever” means, he will stay there 358

and remain there, he will have no way out of it and that will never cease for him. Tafseer Ibn Katheer, 3/520 6 – Allaah tells us that the kuffaar will not die in Hell and they will never have a good life. Allaah says (interpretation of the meaning): “Verily, whoever comes to his Lord as a Mujrim (criminal, polytheist, sinner, disbeliever in the Oneness of Allaah and His Messengers), then surely, for him is Hell, wherein he will neither die nor live” [Ta-Ha 20:74] “There he will neither die (to be in rest) nor live (a good living)” [al-A’laa 87:13] al-Qurtubi said: “There he will neither die (to be in rest) nor live (a good living)” means, he will never die so as to find a respite from the torment, and he will not live a life that will be any good. Tafseer al-Tabari, 20/21 7 – It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Death will be brought forth in the form of a black and white speckled ram, and a caller will cry out, ‘O people of Paradise!’ They will crane their necks and look, and he will say, ‘Do you recognize this?’ They will say, ‘Yes, it is death,’ and all of them will have seen it. Then he will cry out, ‘O people of Hell!’ They will crane their necks and look, and he will say, ‘Do you recognize this?’ They will say, 359

‘Yes, it is death,’ and all of them will have seen it. Then the ram will be slaughtered, and he (the caller) will say, ‘O people of Paradise, it is eternal and there will be no death; O people of Hell, it is eternal and there will be no death.’” Then he recited (interpretation of the meaning): “And warn them (O Muhammad) of the Day of grief and regrets, when the case has been decided, while (now) they are in a state of carelessness, and they believe not” [Maryam 19:39] Narrated by al-Bukhaari, 4453; Muslim, 2849 According to the version narrated from Ibn ‘Umar in Muslim (2850): “And the joy of the people of Paradise will be increased, and the grief of the people of Hell will be increased.” Ibn al-Qayyim said: This ram and the action of laying it down and slaughtering it whilst the two groups are looking on is something real; it is not something illusionary or symbolic, as some people made the serious mistake of suggesting. They said that it is a description, but a description cannot take a physical shape, let alone be slaughtered. That view is not correct, for Allaah will cause death to appear in the form of a ram which will be slaughtered, just as He will cause deeds to appear in visible forms by which people will be rewarded or punished. Allaah can cause descriptions to appear in physical forms the substance of which is the description, and He can create characteristics from physical beings, and He can create descriptions from descriptions and physical beings from physical beings. All four categories are possible for Allaah, and there is no contradiction in any of that. It is not something impossible, and there is no need for far-fetched interpretations such as saying that it refers to the slaughter of the Angel of Death. All of that is a misinterpretation of 360

the words of Allaah and His Messenger and a false understanding that is not dictated by reason or the reports, which is caused by lack of understanding of what the Messenger said. Haadi al-Arwaah, p. 283, 284 8 – It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The people of Paradise will enter Paradise and the people of Hell will enter Hell, then a caller will stand between them and will say, “O people of Hell, there is no death; O people of Paradise, there is no death. It is eternal.” (Narrated by al-Bukhaari, 6178; Muslim, 2850) 9 – It was narrated from Abu Sa’eed al-Khudri and Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “A caller will cry out (i.e., to the people of Paradise): ‘You will be healthy and will never fall sick; you will live and will never die; you will remain young and will never grow old; you will feel ease and will never be miserable.’ This is what Allaah says (interpretation of the meaning): ‘And it will be cried out to them: “This is the Paradise which you have inherited for what you used to do”’ [al-A’raaf 7:43]. Narrated by Muslim, 2827 So hasten to do righteous deeds in this world, for it is only a short time before you will move to the realm of eternity, either to Paradise whose delights will never end or to Hell whose heat is eternal… so hasten and beware of procrastinating, for most of the pain of the people of Hell will be because of procrastination. May Allaah make us and you among the people of Paradise. Ameen. Islam Q&A (www.islam-qa.com) 361

21365: The meaning of the verse, “They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills” [Hood 11:107] Question: I would like an explanation of the meaning of this passage, and the most correct interpretation of it. Allaah says (interpretation of the meaning): “As for those who are wretched, they will be in the Fire, sighing in a high and low tone. They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills). And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord wills: a gift without an end.” [Hood 11:106-108] May it be understood from this that whoever enters Paradise may be expelled from it if Allaah wills? Have these verses been abrogated by anything in the Qur’aan, since they appear in a Makkan soorah?. Answer: Praise be to Allaah. Shaykh Ibn Baaz (may Allaah have mercy on him) said: These verses have not been abrogated, rather they are clear. The scholars differed as to the meaning of the phrase “except as your Lord wills”, but they are agreed that the delight of the people of Paradise will be everlasting and eternal; it will never cease or come to an end, and they will never be expelled from it. Hence after that Allaah 362

says, “a gift without an end”, to refute what some people may imagine, that some may be expelled from Paradise. For they will abide therein forever and this gift is without an end, i.e., it will never cease. In other verses this meaning is explained further. Allaah says (interpretation of the meaning): “Truly, the Muttaqoon (the pious) will be amidst Gardens and watersprings (Paradise). (It will be said to them): ‘Enter therein (Paradise), in peace and security’” [al-Hijr 15:46] Allaah states that they will be secure – safe from death, safe from expulsion, safe from sickness, grief and all kinds of hardship. Then Allaah says (interpretation of the meaning): “And We shall remove from their hearts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones. No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it” [al-Hijr 15:47-48] So Allaah states that they will abide therein forever and will never be expelled from it. And Allaah says (interpretation of the meaning): “Verily, the Muttaqoon (the pious), will be in place of Security (Paradise) Among Gardens and Springs, Dressed in fine silk and (also) in thick silk, facing each other, So (it will be). And We shall marry them to Hoor (fair females) with wide lovely eyes. 363

They will call therein for every kind of fruit in peace and security; They will never taste death therein except the first death (of this world), and He will save them from the torment of the blazing Fire, As a bounty from your Lord! That will be the supreme success!” [al-Dukhaan 44:51-57] So Allaah tells us that the people of Paradise will be in a place of security where they will never be exposed to fear and where the blessing will never be taken away from them. They will also be safe, and they will not face the danger of death, sickness, expulsion, grief or any other hardship, and they will never die. What this means is that the people of Paradise will abide therein forever, for eternity. Some of the scholars said that the phrase “except as your Lord wills” refers to the extent of their stay in the grave, for the believer will be in one of its gardens and delights. But that is not Paradise itself, rather it is a part of Paradise, for a door will be opened from Paradise for the believer in his grave, and some of its fragrance, goodness and blessings will reach him. Then after that he will be transferred to Paradise which is high above the heavens. Some of the scholars said that what is meant by the words “except as your Lord wills” is the length of their standing in the place of resurrection, for the Reckoning and the reward or punishment, after they have been brought forth from their graves; then after that they will go to Paradise. And some of the scholars said that the meaning includes both things, the time that they spend in their graves and the time that they spend in the place of standing (on the Day of Judgement), and their passage across the Siraat. 364

During all of these times they are not in Paradise, but they will move from these places to Paradise. The phrase “except as your Lord wills” means, except for the time spent in the grave, and except for the time when they stand on the Day of Judgement, and except for the time spent crossing al-Siraat, because at those times they will not be in Paradise, but they will be moving towards it. Hence we know that the matter is clear and there is nothing unclear or doubtful in it, praise be to Allaah. The people of Paradise will be blessed therein and will abide therein forever. There will be no death, no sickness, no expulsion, no hardship, no grief, no menstruation, no nifaas (post-partum bleeding), no kind of hurt forever, rather they will be in everlasting delight and goodness. Similarly, the people of Hell will abide in it forever; they will not exit it and it will not be destroyed. Rather it will abide and they will abide therein. It was said that the phrase “except as your Lord wills” refers to the time they will spend in their graves, or the time they will spend standing on the Day of Resurrection, as mentioned above concerning the people of Paradise. After that they will be driven to Hell, where they will abide for eternity. We ask Allaah to keep us safe from that. Allaah says in Soorat alBaqarah (interpretation of the meaning): “Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire” [al-Baqarah 2:167] And Allaah says concerning the kaafirs in Soorat alMaa’idah (interpretation of the meaning): “They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment” 365

[al-Maa’idah 5:37] Some of the salaf said that the Fire would come to an end after thousands of years and many ages have passed, and that they would die or be brought forth from it. But this view does not count for anything according to the majority of Ahl al-Sunnah wa’l-Jamaa’ah, rather it is false and is refuted by a great deal of evidence from the Qur’aan and Sunnah, as stated above. The view of Ahl al-Sunnah wa’lJamaa’ah is that Hell will abide for eternity and that its people will never come forth from it, and that it will never be destroyed, rather it will remain forever, according to the apparent meaning of the Qur’aan and of the Sunnah as proven from the Prophet (peace and blessings of Allaah be upon him). The evidence for that, apart from what has been mentioned above, is that Allaah says concerning the Fire (interpretation of the meaning): “whenever it abates, We shall increase for them the fierceness of the Fire” [al-Isra’ 17:97] And Allaah says in Soorat al-Naba’, addressing the people of Hell (interpretation of the meaning): “So taste you (the results of your evil actions). No increase shall We give you, except in torment” [al-Naba’ 78:30] We ask Allaah to keep us safe and sound from that and becoming among its people. See Majmoo’ Fataawa al-Maqaalaat al-Shaykh Ibn Baaz, vol. 4, p. 361 Other verses which clearly indicate that the people of Hell will abide therein forever include the following (interpretation of the meanings): 366

1 – “Verily, those who disbelieve and did wrong; Allaah will not forgive them, nor will He guide them to any way — (Tafsir Al-Qurtubî). Except the way of Hell, to dwell therein forever; and this is ever easy for Allaah” [al-Nisa’ 4:168-169] 2 – “(Mine is) but conveyance (of the truth) from Allaah and His Messages (of Islamic Monotheism), and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever” [al-Jinn 72:23] 3 – “Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell). Wherein they will abide for ever, and they will find neither a Wali (a protector) nor a helper” [Al-Ahzaab 33:64-65] And Allaah knows best. Islam Q&A (www.islam-qa.com) 25843: Objection to the fact that a man will have hoor ‘iyn who will share her husband with her Question: What happens in paradise, with a couple who have been married. I have heard that the wife will be with her husband, but that the husband will in addition to her, have 70 women (hoors) at his service. This to me does not seem like a fair concept for the women, to share their husbands in this way. 367

Answer: Praise be to Allaah. Firstly: The believer must submit to the rulings and decrees of Allaah. Allaah says (interpretation of the meaning): “The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger, to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)” [al-Noor 24:51] If the believer is confused about anything in the rulings of Allaah, and he does not know what it means or what the reason behind it is, then he must say as those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord” [Aal ‘Imraan 3:7 – interpretation of the meaning] It is not permissible for the believer to say that one of the rulings of Allaah is not fair; exalted be Allaah far above that. Allaah says (interpretation of the meaning): “And your Lord is not at all unjust to (His) slaves” [Fussilat 41:46] There is no rule that is better than the rule of Allaah. Allaah says (interpretation of the meaning): “Is not Allaah the Best of judges?” [al-Teen 95:8] 368

“Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith?” [al-Maa’idah 5:50] Secondly: In this question there are two mistakes and a misunderstanding. The first mistake is where the questioner says that in Paradise a man will have seventy hoor ‘iyn. What is proven in the saheeh Sunnah is that the martyr (shaheed) will have seventy-two hoor ‘iyn. The least of the people of Paradise will have two wives, and some will have more than that. It was narrated that al-Miqdaam ibn Ma’di Yakrib said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The martyr has six blessings with Allaah: he will be forgiven from the first drop of blood shed; he will be shown his place in Paradise; he will be protected from the torment of the grave; he will be safe from the greater terror; a crown of dignity will be placed on his head, one ruby of which is better than this world and everything in it; he will be married to seventy-two wives from al-hoor al-‘iyn; and he will intercede for seventy of his relatives.” Narrated by al-Tirmidhi, 1663; Ibn Maajah, 2799; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. And more than that has been narrated. Abu Na’eem narrated in Sifat al-Jannah from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man will go to one hundred virgins in one day – i.e., in Paradise.” Classed as saheeh by al-Albaani in al-Silsilah alSaheehah, 367. 369

It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The lowest of the people of Paradise in status will be a man whose face Allaah will turn away from the Fire towards Paradise, and make a shady tree appear before him. … Then he will enter his house and his two wives from among al-hoor al-‘iyn will enter after him. They will say: ‘Praise be to Allah Who has created you for us and us for you.’ And he will say: ‘No one has been given the like of that which I have been given.’” Narrated by Muslim, 188. Al-Haafiz said: The apparent meaning is that the least that will be given to each of them will be two wives. Thirdly: The second mistake is the questioner’s saying that al-hoor al-‘iyn will serve the man. This is not correct, rather the ones who will serve the people of Paradise will be boys of everlasting youth. Allaah says (interpretation of the meaning): “And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls” [al-Insaan 76:19] Al-hoor al-‘iyn will be wives of the men in Paradise, in addition to their wives from among the people of this world. Allaah says (interpretation of the meaning): “So (it will be). And We shall marry them to Hoor (fair females) with wide lovely eyes” [al-Dukhaan 44:54] 370

“They will recline (with ease) on thrones arranged in ranks. And We shall marry them to Hoor (fair females) with wide lovely eyes” [al-Toor 52:20] Fourthly: The misunderstanding is when the questioner says: “This to me does not seem like a fair concept for the women, to share their husbands in this way.” Fairness or justice is to be found in the rulings of sharee’ah, not in what a person thinks who does not know sharee’ah and its rulings, let alone the reasons behind them. The sister who is asking this question thinks that the jealousy in her heart, and what it leads to of depression and sorrow will remain with her in Paradise, but this is not correct, and this is why there is this misunderstanding in her question. Allaah says (interpretation of the meaning): “And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world); rivers flowing under them, and they will say: ‘All the praises and thanks be to Allaah, Who has guided us to this, and never could we have found guidance, were it not that Allaah had guided us! Indeed, the Messengers of our Lord did come with the truth.’ And it will be cried out to them: ‘This is the Paradise which you have inherited for what you used to do’” [al-A’raaf 7:43] There is nothing but joy and happiness in Paradise; there is no room for hatred and rancour in the hearts of the 371

people of Paradise. Al-hoor al-‘iyn are something which Allaah has created to honour the people of Paradise and to increase their delight. Moreover a man will be given the strength of one hundred men for intercourse, so the large number will not have any effect on a woman, and her feelings towards her co-wives and her husband’s concubines will not be like her feelings in this world. It was narrated that Zayd ibn Arqam said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “A man in Paradise will be given the strength of one hundred men in eating, drinking, desire and intercourse.” A Jewish man said: “The one who eats and drinks will need to relieve himself.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “The way in which one of them will relieve himself will be by means of sweat which will come out through his pores, and thus the food in his stomach will be digested.” “Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith?” [al-Maa’idah 5:50 – interpretation of the meaning] Narrated by Ahmad, 18827; classed as saheeh by Ibn Hibbaan, 16/443; and by Shaykh al-Albaani in Saheeh al-Jaami’, 1627. It was narrated from Anas that the Prophet (peace and blessings of Allaah be upon him) said: “The believer in Paradise will be given such-and-such strength for intercourse.” It was said, “O Messenger of Allaah, will he really be able to do that?” He said, “He will be given the strength of a hundred (men).” Narrated by al-Tirmidhi, 2536; classed as saheeh by Ibn 372

Hibbaan, 16/413; and by Shaykh al-Albaani in Saheeh al-Jaami’, 8106. And Allaah knows best. Islam Q&A (www.islam-qa.com) 20286: Are there airports and airplanes in Paradise? Question: This might sound very childish but I would like to know if someone likes something on earth very much , like an airplane for example , can he get one in heaven ? can he get an airport as well ?. Answer: Praise be to Allaah. This question is not childish, rather it is prescribed for the intelligent person to ask questions, seek benefits and look for that which will increase his longing for Paradise and make him strive harder to reach it. Some of the Companions of the Prophet (peace and blessings of Allaah be upon him) asked him similar questions to this. It was narrated from Sulaymaan ibn Buraydah from his father that a man asked the Prophet (peace and blessings of Allaah be upon him), “O Messenger of Allaah, are there horses in Paradise?” He said, “If Allaah admits you to Paradise, any time you wish to be carried on a horse of red rubies that will fly with you wherever you want in Paradise, you will do that.” Another man asked him, “O Messenger of Allaah, will there be camels in Paradise?” and he did not say to him something like he said to his 373

companion. He said, “If Allaah admits you to Paradise, you will have there whatever your heart desires.” Narrated by al-Tirmidhi, 2543; this hadeeth was classed as hasan by Shaykh al-Albaani in Saheeh al-Targheeb, 3/ 522. With regard to the specific topic of your question, about a person who loves flying and airplanes, there are many saheeh ahaadeeth which speak of a similar joy. It was proven that the souls of the martyrs are in the crops of birds in Paradise, flying wherever they wish. Narrated by Muslim, 2410. It was proven that Ja’far ibn Abi Taalib (may Allaah be pleased with him) flies in Paradise with two wings, as an honour from Allaah and to replace his arms which were cut off in the battle of Mu’tah. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I saw Ja’far flying in Paradise with the angels.” Narrated by al-Tirmidhi, 3763; classed as saheeh by alAlbaani in Saheeh al-Jaami’, 3465. It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that he used to say salaam to Ibn Ja’far and say, “Peace be upon you, O son of the one with two wings.” Narrated by al-Bukhaari, 3506. It seems that for a person to fly by himself is more exciting for most people than flying by means of something else. There are many verses and ahaadeeth which say that people in Paradise will have whatever their hearts desire and more. As it says in the verse (interpretation of the meaning): 374

“Trays of gold and cups will be passed round them; (there will be) therein all that innerselves could desire, and all that eyes could delight in and you will abide therein forever” [al-Zukhruf 43:71] Al-Sa’di said in his commentary on this verse: “… all that inner-selves could desire…” – this phrase is comprehensive and includes every kind of blessing, joy, delight and pleasure, in the most perfect and best sense. And Allaah says (interpretation of the meaning): “‘Adn (Eden) Paradise (Gardens of Eternity) which they will enter, under which rivers flow, they will have therein all that they wish. Thus Allaah rewards the Muttaqoon (the pious)” [al-Nahl 16:31] The Prophet (peace and blessings of Allaah be upon him) said: “Allaah says: ‘I have prepared for My righteous slaves that which no eye has seen, no ear has heard and it has never crossed the mind of man.’ Recite if you wish: ‘No person knows what is kept hidden for them of joy as a reward for what they used to do’ [al-Sajdah 32:17 – interpretation of the meaning].” Narrated by al-Bukhaari, 3072; Muslim, 2824 A person should be certain of the absolute perfection of Paradise and of its people’s happiness. With regard to being certain that there will be airplanes and airports and other things for which no proof is narrated in the texts, this is the matter of knowledge of the Unseen, which needs evidence.

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We say as the Messenger (peace and blessings of Allaah be upon him) said: “If Allaah admits you to Paradise you will have therein whatever your heart desires and whatever will delight you.” We ask Allaah to help us and you to do that which will lead us to everlasting delight in Paradise. And Allaah knows best. Islam Q&A (www.islam-qa.com) 21457: Why will there be more women in Hell than men? Question: Why are there more women in hell than men? Answer: Praise be to Allaah. It was narrated from the Prophet (peace and blessings of Allaah be upon him) that women will form the majority of the people of Hell. It was narrated from ‘Imraan ibn Husayn that the Prophet (peace and blessings of Allaah be upon him) said: “I looked into Paradise and I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority of its people are women.” (Narrated by al-Bukhaari, 3241; Muslim, 2737) With regard to the reason for that, the Prophet (peace and blessings of Allaah be upon him) was asked about it and he explained the reason. It was narrated that ‘Abd-Allaah ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I was shown Hell and I have never seen anything more terrifying than it. And I saw that the 376

majority of its people are women.” They said, “Why, O Messenger of Allaah?” He said, “Because of their ingratitude (kufr).” It was said, “Are they ungrateful to Allaah?” He said, “They are ungrateful to their companions (husbands) and ungrateful for good treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you, she will say, ‘I have never had anything good from you.’” (Narrated by al-Bukhaari, 1052) It was narrated that Abu Sa’eed al-Khudri said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) went out to the Musalla on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said, ‘O women! Give charity, for I have seen that you form the majority of the people of Hell.’ They asked, ‘Why is that, O Messenger of Allaah?’ He replied, ‘You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religious commitment than you. A cautious sensible man could be led astray by some of you.’ The women asked, ‘O Messenger of Allaah, what is deficient in our intelligence and religious commitment?’ He said, ‘Is not the testimony of two women equal to the testimony of one man?’ They said, ‘Yes.’ He said, ‘This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?’ The women said, ‘Yes.’ He said, ‘This is the deficiency in her religious commitment.’” (Narrated by al-Bukhaari, 304) It was narrated that Jaabir ibn ‘Abd-Allaah said: “I attended Eid prayers with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah. Then he stood up, leaning on Bilaal, speaking of fear of 377

Allaah (taqwa) and urging us to obey Him. He preached to the people and reminded them. Then he went over to the women and preached to them and reminded them. Then he said, ‘Give in charity, for you are the majority of the fuel of Hell. A woman with dark cheeks stood up in the midst of the women and said, ‘Why is that, O Messenger of Allaah?’ He said, ‘Because you complain too much and are ungrateful to your husbands.’ Then they started to give their jewellery in charity, throwing their earrings and rings into Bilaal’s cloak.” (Narrated by Muslim, 885) Our believing sisters who learn of this hadeeth should behave like those Sahaabiyaat who, when they learned of this, did good deeds which would be the means, by Allaah’s leave, of keeping them far away from being included in that majority of the inhabitants of Hell. So our advice to the sisters is to strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away from that which Allaah has forbidden, especially shirk in its many forms which are widespread among women, such as seeking one’s needs from someone other than Allaah, going to practitioners of witchcraft and fortune-tellers, etc. We ask Allaah to keep us and all our brothers and sisters far away from the Fire and the words and deeds that bring one close to it. Islam Q&A (www.islam-qa.com) 26792: Hell will never cease to exist and neither will its people Question: Allaah threatens the kaafirs and atheists with Hell, “they 378

will abide therein for ages” [al-Naba’ 78:23]. Will their torment in the Fire continue forever, and if so, doesn’t that contradict Allaah’s justice and mercy? Or will their punishment last for ages the length of which is known to Allaah, and if so, what will their fate be after that, is there any reference to that in the Qur’aan or Sunnah? Answer: Praise be to Allaah. What Ahl al-Sunnah wa’l-Jamaa’ah believe is that Hell will never cease to exist or be extinguished, and no one will be brought forth from it except the sinners among the people of Tawheed. As for the kuffaar and atheists, they will abide therein forever. Imaam Ibn Hazm said in his book Maraatib al-Ijmaa’: “Hell is real; it is an abode of torment that will never cease to exist, and its people will never cease to exist, they will remain there without end.” And he said in his book al-Fasl fi’l-Milal wa’l-Ahwa’ wa’l-Nihal: “All the sects of the ummah are agreed that Paradise and its delights will never cease to exist, and that Hell and its torments will never cease to exist, except for al-Jahm ibn Safwaan, Abu’l-Hudhayl al-‘Allaaf and some of the Raafidis. As for Jahm, he said that Paradise and Hell will cease to exist, as will their people. Abu’lHudhayl said that Paradise and Hell will not cease to exist, and neither will their people, but their movements will cease and they will remain immobile, never moving, and their people will be alive, being blessed or tormented. And that group of Raafidis said that the people of Paradise will come out of Paradise, and the people of Hell will come out of Hell, to wherever Allaah wants to take them.” (al-Fasl 4/154, Dar al-Jeel edition) 379

Al-Tahhaawi said in his ‘Aqeedah: “Paradise and Hell are two created entities that will never cease to exist or come to an end.” There is a great deal of evidence in the Qur’aan and Sunnah to confirm this belief. For example, Allaah says (interpretation of the meanings): “They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment” [al-Maa’idah 5:37] “(The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein” [al-Zukhruf 43:75] “Their reward with their Lord is ‘Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow. They will abide therein forever” [al-Bayyinah 98:8] “No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it [Paradise]” [al-Hijr 15:48] “And they will never get out of the Fire” [al-Baqarah 2:167] “and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40] “Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever!” [Faatir 35:36] 380

In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “Death will come on the Day of Resurrection like a black and white ram, and it will stand between Paradise and Hell. It will be said, ‘O people of Paradise, do you recognize this?’ They will crane their necks and look, and will say, ‘Yes, it is death.’ It will be said, ‘O people of Hell, do you recognize this?’ They will crane their necks and look, and will say, ‘Yes, it is death.’ Then the command will be issued and it will be slaughtered. Then it will be said, ‘O People of Paradise, it is eternal and there is no death. O people of Hell, it is eternal and there is no death.’” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited the verse (interpretation of the meaning): “And warn them (O Muhammad) of the Day of grief and regrets, when the case has been decided, while (now) they are in a state of carelessness, and they believe not” [Maryam 19:39] (Narrated by Muslim, 5087, from the hadeeth of Abu Sa’eed al-Khudri) This clear saheeh text leaves no room for doubt concerning this matter, which is that the people of Hell will abide therein forever, and will not die or come out, just as the people of Paradise will abide therein forever. The commentator of al-Tahhaawiyyah said: “Many reports of the Sunnah indicate that those who said Laa ilaaha ill-Allaah will be brought forth from Hell. The ahaadeeth about intercession clearly indicate that the sinners among the people of Tawheed will be brought forth from Hell and that this applies only to them; if the kuffaar were to be brought forth from it, they would be like the believers, and that contradicts the exclusiveness indicated in the hadeeth.” 381

(Sharh al-Tahhaawiyyah, p. 430, al-Maktab al-Islami edition). With regard to the aayah (interpretation of the meaning): “They will abide therein for ages [ahqaab]. Nothing cool shall they taste therein, nor any drink. Except boiling water, and dirty wound discharges” [al-Naba’ 78:23-25] what is meant, as al-Qurtubi (may Allaah have mercy on him) said, is “They will stay in the Fire for as long as those ages last, and these ages will never cease. Every time one age ceases, another will come. Huqub means a lifetime or an age, and (the plural) ahqaab means ages. Hiqbah means a year, the plural of which is hiqab. Huqb means eighty years, or it was said that it means more than that, as we shall see, and the plural is ahqaab. The meaning in this verse is that they will abide therein for the ages of the Hereafter, to which there is no end. The verse does not specifically mention the Hereafter (by saying “the ages of the Hereafter”) because it is clear that the context here is speaking of the Hereafter. It is like saying the days of the Hereafter, days after days, without end. If it was referring to time it would have mentioned a specific length of time, such as five ages or ten ages, etc. The word ahqaab/huqub is used because that was the longest period of time according to the Arabs, so they would understand that. It is a metaphor for eternity, i.e., that they would abide therein forever. And it was said that ages (ahqaab) were mentioned rather than days because ahqaab is more indicative of eternity. These meaning are very similar. This eternal abiding is for the mushrikeen. The verse may also be interpreted as referring to the sinners who will be brought forth from Hell after these ages have passed. 382

And it was said that ahqaab refers to the time when they will drink the hameem (boiling water) and ghasaaq (dirty wound discharges). When that comes to an end they will have another kind of punishment. Hence Allaah says (interpretation of the meaning): ‘They will abide therein for ages [ahqaab]. Nothing cool shall they taste therein, nor any drink. Except boiling water, and dirty wound discharges’ [al-Naba’ 78:23-25].” (From Tafseer al-Qurtubi) With regard to the aayah: “As for those who are wretched, they will be in the Fire, sighing in a high and low tone. They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills).” [Hood 11:106-107 – interpretation of the meaning] Al-Qurtubi (may Allaah have mercy on him) mentioned in his Tafseer eleven scholarly opinions, all of which indicate that the kuffaar will abide forever in Hell. One of these opinions states that the exception applies only to the sinners among the believers, who will be brought forth from Hell after some time. On this basis, the phrase ‘As for those who are wretched’ is general and applies to both kaafirs and sinners, and the exception refers to the word ‘khaalideena [translated here as dwell therein for all the time]’. In al-Saheeh it is narrated that Anas ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Some people will enter Hell, 383

then when they are like ashes, they will be brought forth from it and admitted to Paradise, and it will be said, ‘These are the Jahannamiyyeen (the hellish ones).’” (Narrated by al-Bukhaari, 6896). Another view is that illa (except) here [ in the phrase translated as They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills] means siwa (apart from), as in the phrase ma ma’i rajulun illa Zayd (there is no man with me apart from Zayd). So the meaning here is: so long as the heavens and the earth endure, apart from (or in addition to) the eternity which Allaah wills they should abide therein. We have refrained from quoting all the opinions here for the sake of brevity, but the reader may benefit from referring to them. Hence we may note that the teaching of the Qur’aan and Sunnah, and scholarly consensus (ijmaa’), that Hell and its people will remain forever, is not contradicted by any clear saheeh text of the Book of Allaah or the Sunnah of His Messenger, or by any report from the Sahaabah and Taabi’een. So this is the answer to your question, “Or will their punishment last for ages the length of which is known to Allaah, and if so, what will their fate be after that, is there any reference to that in the Qur’aan or Sunnah?” We may add here that in the texts that we have quoted and in others that we have not mentioned, there is evidence to confirm the beliefs of Ahl al-Sunnah in this matter. The fact that the texts do not say anything about their fate after those ages proves what we have mentioned, that those ages will not come to an end. May Allaah protect us and you from that. 384

There is nothing in what we have mentioned that contradicts the mercy and justice of Allaah. Rather this is what is implied by His justice and mercy, as Allaah says (interpretation of the meaning): “But those who disbelieve (in the Oneness of Allaah — Islamic Monotheism), for them will be the fire of Hell. Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever! Therein they will cry: ‘Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do.’ (Allaah will reply:) ‘Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Zaalimoon (polytheists and wrongdoers) there is no helper.’” [Faatir 35:36-37] “Verily, the Mujrimoon (criminals, sinners, disbelievers) will be in the torment of Hell to abide therein forever. (The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein. We wronged them not, but they were the Zaalimoon (polytheists, wrongdoers). And they will cry: ‘O Malik (Keeper of Hell)! Let your Lord make an end of us’ He will say: ‘Verily, you shall abide forever.’ Indeed We have brought the truth (Muhammad with the Qur’aan) to you, but most of you have a hatred for the truth” [al-Zukhruf 43:74-78] “Shall We then treat the Muslims (believers of Islamic 385

Monotheism, doers of righteous deeds) like the Mujrimoon (criminals, polytheists and disbelievers)? What is the matter with you? How judge you?” [al-Qalam 68:34-35] “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make. And Allaah has created the heavens and the earth with truth, in order that each person may be recompensed what he has earned, and they will not be wronged” [al-Jaathiyah 43:21-22] “To Him is the return of all of you. The Promise of Allaah is true. It is He Who begins the creation and then will repeat it, that He may reward with justice those who believed and did deeds of righteousness. But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve” [Yoonus 10:4] Whoever ponders these blessed verses will be certain that Allaah is All-Wise, All-Knowing, Most Merciful, and He does not wrong any soul in the slightest. Your Lord is not unjust towards His slaves and “He cannot be questioned as to what He does, while they will be questioned” [al-Anbiya’ 21:23 – interpretation of the meaning] And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 386

22802: How old will people be in Paradise? Question: How old will everybody be in paradise and will they grow or remain the same as they were when they first enter paradise? And please can you tell me why? Thank you very much!!! I will really apppreciate it! Answer: Praise be to Allaah. Allaah has prepared Paradise as a reward for His close friends who obey Him in this world and who are patient in following His commands and heeding His prohibitions. He has placed therein everything that is dear to them, as He says (interpretation of the meaning): “(there will be) therein all that innerselves could desire, and all that eyes could delight in and you will abide therein forever” [al-Zukhruf 43:71] It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said (that Allaah said): ‘I have prepared for My righteous slaves that which no eye has seen, no ear has heard, and it has never entered the mind of man.’ Recite if you wish: “No person knows what is kept hidden for them of joy as a reward for what they used to do” [al-Sajdah 32:17] (al-Bukhaari, 3244; Muslim 2824). 387

Therefore we believe that the condition of those who enter Paradise will be the best and most perfect condition in all senses, whether we know the details of that or not. Knowing some of these details is something that makes the Muslim more interested and more motivated to do good deeds. One of the aspects of this perfect condition has to do with the ages of the people of Paradise. There is a hadeeth which states that they will enter Paradise “aged thirtythree years” (narrated by al-Tirmidhi, 2545; classed as hasan by al-Albaani in Takhreej al-Mishkaat, 5634). Ibn al-Qayyim (may Allaah have mercy on him) said concerning this age: “There is obvious wisdom behind this, for it is the most perfect age at which one is most able to enjoy physical pleasures, and the age at which one’s health and strength are most perfect.” (Haadi alArwaah, p. 111). With regard to whether they will grow older, there are some ahaadeeth which do not confirm that they will not age. What has been proven from the Prophet (peace and blessings of Allaah be upon him) is that they “will never lose their youth.” (Narrated by al-Tirmidhi, 2539; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2062). Whatever the case, it is certain from the principle established above that they will be in the most perfect condition, so they will remain young for ever and ever, and their delight will increase and never decrease, and they will live a good life and nothing will ever spoil their joy. We ask Allaah by His grace and mercy to make us, you and all the Muslims among the people of that abode, and to help us to act in accordance with His religion and for the sake of His religion, until we meet Him when He is pleased with us, for He is the Most Merciful of those who show mercy. 388

Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 22723: What is the ruling on drawing artistic impressions of Paradise Question: What is the ruling on drawing artistic impressions of Paradise based on the descriptions given by the Prophet (peace and blessings of Allaah be upon him)? Answer: Praise be to Allaah. That is not permissible, and it is not possible, because the Prophet (peace and blessings of Allaah be upon him) told us that his Lord said, describing Paradise: “I have prepared for My righteous servants that which no eye has seen, no ear has heard, and it has not crossed the mind of man. Recite, if you wish: ‘No person knows what is kept hidden for them of joy’ [al-Sajdah 32:17 – interpretation of the meaning].” (Narrated by al-Bukhaari, 3244; Muslim, 3824). This drawing may lead to belittling of the delights of Paradise; the descriptions narrated in the Qur’aan and Sunnah are sufficient, as the Prophet (peace and blessings of Allaah be upon him) explained to his companions. And Allaah knows best. Islam Q&A 389

Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 14392: His brain-damaged sister died – what will her fate be? Question: My sister was born brain damaged meaning that even though she had a physical appearance of a 16 years old, She had the mental age of a 4 year old, She was unable to write nor read. My sister died about a month ago, and i was wondering whether she would go to Heaven or Hell? Answer: Praise be to Allaah. and blessings and peace be upon the Messenger of Allaah. We ask Allaah to have mercy on her, and to join you with her in the Gardens of Delight (Paradise). The Prophet (peace and blessings of Allaah be upon him) said: “Every child is born in state of fitrah (the natural disposition of man), then his parents make him a Jew or a Christian or a Magian.” (Narrated by al-Bukhaari, 1296; Muslim, 4803). And he said: “The pen is lifted from three (i.e., their deeds are not recorded): the sleeper until he awakes, the child until he grows up, and the insane until he regains his sanity or regains consciousness.” This was narrated by the authors of Sunan and classed as saheeh by al-Albaani in al-Irwa’, no. 297. 390

If a child is born lacking mental faculties or braindamaged, and his parents are Muslim, then he is Muslim too. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The ruling on one who is insane is like the ruling on a child: if his parents are Muslim then he is also Muslim. This is according to the consensus of the Muslims. The same applies if his mother is Muslim, according to the majority of scholars such as Abu Haneefah, al-Shaafa’i and Ahmad. Similarly, one who become insane after becoming Muslim is also regarded as a Muslim. An insane person who was born in a Muslim society is also regarded as being outwardly Muslim, like his parents or the people of the society, as is also the ruling on children. The children of the Muslims and their insane will be like their fathers (i.e., they will be counted as Muslims) on the Day of Resurrection.” (Majmoo’ al-Fataawa, 10/437) Ibn Hazm (may Allaah have mercy on him) said: “As for the insane who have no mental faculties until they die, as we have already mentioned, they are born as ‘haneefs’ (monotheists) and believers, and they do not change their faith, so they die as believers and so they will go to Paradise.” (al-Fasl 4/135). So if your sister had no mental faculties or power of discernment, and she did not understand the meaning of worship or how to do it, then the pen was lifted from her (and her deeds were not recorded), so she was still adhering to the fitrah, and we hope that she will enter Paradise. But we cannot testify that any specific person will go to Paradise, apart from those whom the Prophet (peace and blessings of Allaah be upon him) testified would go there. But if she had mental faculties and could understand things, then she is accountable like everyone else, and she will be rewarded or punished for whatever she did 391

after she reached adolesence. If she was fine sometimes and not at others, then she will be rewarded or punished for whatever she did at the times when her reason was sound. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 10144: The admission of one spouse to Paradise does not necessarily mean that the other will also be admitted Question: Is it true that when one spouse enters the paradise he or she will take the other spouse into Jannah also? Answer: Praise be to Allaah. If one spouse is admitted to Paradise, that does not necessarily mean that the other will also be admitted. The fate of the wives of Nooh and Loot (peace be upon them) is sufficient to prove that this view is mistaken, because they both went to Hell even though their husbands were Prophets. Allaah says (interpretation of the meaning): “Allaah sets forth an example for those who disbelieve: the wife of Nooh (Noah) and the wife of Loot (Lot). They were under two of our righteous slaves, but they both betrayed them (their husbands by rejecting their doctrine). So they [Nooh (Noah) and Loot (Lot)] availed them (their 392

respective wives) not against Allaah and it was said: ‘Enter the Fire along with those who enter!’” [al-Tahreem 66:10] Ibn Katheer said: “Allaah says, ‘Allaah sets forth an example for those who disbelieve’ meaning, the fact that they may mix with Muslims or live among them will be of no avail to them and will not benefit them before Allaah, if faith does not enter their hearts. Then Allaah mentions the example and says, ‘the wife of Nooh (Noah) and the wife of Loot (Lot). They were under two of our righteous slaves’ meaning, two Prophets and Messengers; they were with them and in their company night and day, eating with them, being intimate with them, and interacting with them in the closest way; ‘but they both betrayed them’ means, with regard to faith and belief, because they did not share their faith or believe that they were Messengers of Allaah. So that did not help them at all and it did not ward off harm from them. Hence Allaah says, ‘So they [Nooh (Noah) and Loot (Lot)] availed them (their respective wives) not against Allaah’ meaning, because of their kufr. And it was said to both wives, ‘Enter the Fire along with those who enter!’”(Tafseer Ibn Katheer, 4/394). But there is the hope that if one of the spouses enters Paradise and is of a higher status than his spouse or children, Allaah may cause them to join him. Children may benefit from the righteousness of their parents by being raised in status to join them in Paradise, if they enter it. Allaah says (interpretation of the meaning): “And those who believe and whose offspring follow them in Faith, — to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned” [al-Toor 52:21] 393

And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 12347: Are the resurrection, Paradise and Hell something real or merely symbolic? Question: Do you think that the belief of judgement day and paradise and hell should be taken literally or symbolically? Answer: Praise be to Allaah. One of the pillars of faith in Islam is belief in the resurrection after death. Paradise and Hell are real and it is obligatory to believe in them. Whoever believes in Allaah and does righteous deeds, his final abode will be in Paradise in the real sense, and whoever disbelieves in Allaah will be one of the people of Hell in the real sense, and both of them will abide therein forever. Shaykh ‘Abd al-Kareem al-Khudayr The enemies of the Prophets – the mushrikeen (polytheists, those who join others in worship with Allaah) and the philosophers and others – denied that the resurrection after death, the Reckoning and Paradise and Hell are real, and they described these things as mere symbols, which they interpreted in a manner different from that in which the believers understand them; this is disbelief in the words of Allaah and His Prophets and 394

Messengers. For Paradise and Hell, the Siraat (a bridge over Hell in the Hereafter), the Balance, the Cistern, the Throne, the Footstool and other things are all real, and we believe in them in the real sense; we do not play about with the words, rather we believe in them implicitly as narrated in the reports. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 14526: Paradise and Hell exist and they will abide so long as Allaah wills them to abide Question: Do Paradise and Hell exist at present? Or have they not been created yet? Answer: Praise be to Allaah. The scholars of Ahl al-Sunnah wa’l-Jamaa’ah are agreed that Paradise and Hell are two created things that exist at present. None of them doubt that because of the volume of evidence from the Qur’aan and Sunnah which indicates that. From the Qur’aan: Allaah says (interpretation of the meanings): “[Paradise] prepared for Al-Muttaqoon (the pious)” [Aal ‘Imraan 3:133] 395

“Race with one another in hastening towards forgiveness from your Lord (Allaah), and Paradise the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allaah and His Messengers”[alHadeed 57:21] “And indeed he (Muhammad) saw him [Jibreel (Gabriel)] at a second descent (i.e. another time). Near SidratulMuntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass). Near it is the Paradise of Abode”[al-Najm 53:13-15] Allaah says concerning Hell (interpretation of the meaning): “prepared for the disbelievers”[al-Baqarah 2:24] The word prepared indicates that they exist at present. From the Sunnah: The Prophet (peace and blessings of Allaah be upon him) saw Sidrat al-Muntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass), by which he saw the Paradise of Abode, as it says in Saheeh al-Bukhaari (336) and Saheeh Muslim (237) who narrated the hadeeth of Anas (may Allaah be pleased with him) which tells the story of the Isra’ (Prophet’s Night Journey). At the end of this hadeeth it says: “Jibraa’eel took me until we reached Sidrat al-Muntaha, which was covered with colours, I do not know what they are. Then I entered Paradise and saw that its domes were pearls and its soil was musk.” In al-Bukhaari (1290) and Muslim (5111) it is narrated from the hadeeth of ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When 396

any one of you dies, he is shown his place morning and evening. If he is one of the people of Paradise, then he is one of the people of Paradise, and if he is one of the people of Hell, then he is one of the people of Hell, and he is told, ‘This is your abode until Allaah raises you on the Day of Resurrection.” According to the lengthy hadeeth of al-Baraa’ ibn ‘Aazib, “A voice will call out from heaven, ‘My slave spoke the truth, so provide him with furnishings from Paradise and open for him a door to Paradise so that its fragrant breeze may reach him.’” This is a saheeh hadeeth which was classed as such by Ibn al-Qayyim in Tahdheeb al-Sunan (4/337) and by al-Albaani in Ahkaam al-Janaa’iz (59). In Saheeh al-Bukhaari (993) and Saheeh Muslim (1512), it is narrated that ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: “The sun was eclipsed at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him)… and he said: ‘I saw Paradise and I reached out for a bunch of its fruits. If I had managed to take it you would have eaten from it for as long as the earth remains. And I saw Hell, and I have never seen anything more terrifying than it…” In Saheeh Muslim (646) it is narrated from the hadeeth of Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “By the One is Whose hand is my soul, if you had seen what I have seen, you would laugh little and weep much.” They said, “What have you seen, O Messenger of Allaah?” He said, “I have seen Paradise and Hell.” In Sunan al-Tirmidhi (2483) and elsewhere it is narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Allaah created Paradise and Hell, he sent Jibreel to Paradise and said, ‘Look at it and at what I have prepared for its people therein.’ So he went and looked at it and at what Allaah 397

had prepared for its people therein. Then he went back to Him and said, ‘By Your Glory, no one will hear of it but he will enter it.’ Then He commanded that it should be surrounded with difficult things. Then He said, ‘Go back and look at what I have prepared for its people therein.’ He went back and saw that it was surrounded with difficult things. He came back and said, ‘By Your Glory, I am afraid that no one will enter it.’ Allaah said, ‘Go and look at Hell and see what I have prepared for its people therein.’ [He saw it] with parts of it consuming other parts. He came back and said, ‘By Your Glory, no one who hears of it will enter it.’ So Allaah commanded that it should be surrounded with desires. Then he said, ‘Go back to it.’ So he went back, then he said, ‘By Your Glory, I am afraid that no one will be saved from it and that all will enter it.’” Al-Tirmidhi said: this is a saheeh hasan hadeeth. AlHaafiz said in al-Fath (6/320): its isnaad is qawiy (strong). And there are very many ahaadeeth on this topic. In his Saheeh, al-Bukhaari wrote a chapter entitled Baab ma jaa’a fi Sifat al-Jannah wa annaha makhlooqah (Chapter on what was narrated concerning the description of Paradise and the fact that it has already been created), in which he listed ahaadeeth, such as the one quoted above, which say that Allaah shows the dead person his place in Paradise or Hell after he has been placed in his grave. All that remains for a person to do is to strive his utmost in worshipping his Lord and refraining from disobeying Him, in the hope that He may attain the victory of being admitted to Paradise and being saved from the painful torment. And Allaah knows best. See Sharh al-‘Aqeedah al-Tahhaawiyyah by Imam Ibn Abi’l-‘Izz al-Hanafi, 1/475; al-Jannah wa’l-Naar by Shaykh ‘Umar al-Ashqar, 13-18. [Translator’s note: the latter book is available in English under the title Paradise and Hell]. 398

Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 14525: Will the believers see their Lord in Paradise? Question: Is it proven that the believers will see their Lord in the Hereafter? Answer: Praise be to Allaah. The blessings which Allaah bestows upon His slaves cannot be counted. Allaah has singled out the believers for additional blessings in this world, as He has blessed them with Islam, and chosen them to be guided by the Qur’aan, and He will bless them exclusively in Paradise with the greatest blessing that He can bestow, which is the honour of looking upon His holy Face in the Paradise of ‘Adan, as He says (interpretation of the meaning): “Some faces that Day shall be Naadirah (shining and radiant). Looking at their Lord (Allaah)” [al-Qiyaamah :22-23] i.e., the faces of the believers will be beautiful and radiant, joyful because they are looking at the Face of their Lord. Al-Hasan (may Allaah have mercy on him) said: “They will look at their Lord and their faces will become radiant with His Light.” 399

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: “[The phrase] ‘Some faces that Day shall be Naadirah (shining and radiant)’ means, because of the blessing. ‘Looking at their Lord’ means, looking upon the Face of their Lord.” This is the opinion of the mufassireen among the scholars of the Sunnah and hadeeth. Allaah says (interpretation of the meaning): “There they will have all that they desire and We have more (for them, i.e. a glance at the AllMighty, AllMajestic”[Qaaf 50:35] What is meant by “more” here is looking upon the Face of Allaah, may He be glorified and exalted, as that was interpreted by ‘Ali and Anas ibn Maalik (may Allaah be pleased with them). Allaah says (interpretation of the meaning): “For those who have done good is the best reward and even more (i.e. having the honour of glancing at the Countenance of Allaah)” [Yoonus 10:26] The “best reward” is Paradise, and “even more” is looking upon the Face of Allaah, as that was explained by the Messenger of Allaah (peace and blessings of Allaah be upon him), as was narrated by Muslim in his Saheeh (266) from Suhayb, according to whom the Prophet (peace and blessings of Allaah be upon him) said: “When the people of Paradise enter Paradise, Allaah will say, ‘Do you want anything more?’ They will say, ‘Have You not brightened our faces, admitted us to Paradise and saved us from Hell?’ Then the veil will be lifted and they will not have seen anything more dear to them than 400

looking upon their Lord, may He be glorified and exalted. This is what is meant by ‘even more.’” Then he recited the verse (interpretation of the meaning): “For those who have done good is the best reward and even more (i.e. having the honour of glancing at the Countenance of Allaah)” [Yoonus 10:26] So once you know that the people of Paradise will not be given anything there that is more dear to them than looking upon the Face of their Lord, it will become clear to you just how great is the deprivation and loss that awaits the sinners whom Allaah warns with the words (interpretation of the meaning): “Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day” [al-Mutafiffoon 83:15] We ask Allaah to keep us safe and sound How beautiful are the words of al-Shaafa’i, which were narrated from him by al-Rabee’ ibn Sulaymaan – who was one of his students – who said: “I was with Muhammad ibn Idrees [i.e., al-Shaafa’i], who had received a letter from Upper Egypt in which it said, ‘What do you say about the aayah, “Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day” [al-Mutafiffoon 83:15]?’Al-Shaafa’i said: ‘Because they will be veiled by the wrath (of Allaah), this indicates that the friends of Allaah will see Him beceause He is pleased with them.’” This is some of the evidence from the Qur’aan which proves that the believers will see their Lord in Paradise. 401

With regard to the evidence in the Sunnah, there is a great deal of it. For example: 1 – Al-Bukhaari (6088) and Muslim (267) narrated from Abu Hurayrah that some people said: “O Messenger of Allaah, will we see our Lord on the Day of Resurrection?” The Messenger of Allaah said, “Do you doubt that you see the moon on the night when it is full?” They said, “No, O Messenger of Allaah.” He said, ‘Do you doubt that you see the sun when there is no cloud?” They said, “No, O Messenger of Allaah.” He said, “You will see Him likewise…” According to a report narrated by al-Bukhaari: “you will not have any doubts or disputes concerning seeing Him,” and seeing Him will not cause you any hardship or make you tired. And Allaah knows best. Summarized from Sharh Muslim. 2 – Also in al-Saheehayn (al-Bukhaari, 6883; Muslim, 1002), it is narrated that Jareer ibn ‘Abd-Allaah said: “We were sitting with the Prophet (peace and blessings of Allaah be upon him), looking at the moon on the night of the fourteenth (of the month). He said, ‘You will see your Lord with your own eyes just as you are looking at this (moon), without any doubt that you are seeing Him.’” The comparison in this hadeeth is between seeing and seeing, i.e., just as we see the sun in all clarity on a cloudless day, and no one prevents anyone else from seeing it despite the large numbers of people looking at it, and just as we see the moon completely on the night when it is full, and we see it so clearly, despite the large numbers of people who are looking at it, so too the believers will see their Lord on the Day of Resurrection, so fully and clearly. But there is no comparison in the ahaadeeth between what is seen in one case and the other, may Allaah be exalted far above such a thing, for there is 402

nothing like unto Allaah, and He is the All-Hearing, AllSeeing. 3 – al-Bukhaari (4500) and Muslim (6890) narrated from Abu Moosa that the Prophet (peace and blessings of Allaah be upon him) said: “Two gardens of silver, their vessels and everything in them, and two gardens of gold, their vessels and everything in them. And there will be nothing between the people and their seeing their Lord, may He be blessed and exalted, except the veil of pride concealing His Face in the Paradise of ‘Adan.” The ahaadeeth about seeing Allaah were narrated by nearly thirty Sahaabah. Whoever learns them will have certain knowledge that the Messenger (peace and blessings of Allaah be upon him) said them. So whoever claims after this that no one will see Allaah in the Hereafter is rejecting the Qur’aan and the message with which Allaah sent His Messengers, and he is exposing himself to the stern warning mentioned in the aayah (interpretation of the meaning): “Nay! Surely, they (evil doers) will be veiled from seeing their Lord that Day” [al-Mutafiffoon 83:15] We ask Allaah to keep us safe and sound, and we ask Him to bestow upon us the joy of looking upon His holy Face…. Ameen. See Sharh al-‘Aqeedah al-Tahhaawiyyah, 1/209 ff; A’laam al-Sunnah al-Manshoorah by Shaykh Haafiz alHukami, p. 141. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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2912: Who are the Jews and Christians who will enter Paradise? Question: For the time being, I do not have the resources to quote the exact Quranic verse, nor can I tell you what sura it has been taken from. However, I believe it is a common verse. I understand little Arabic; hence I found that in English. The verse can be interpretted as such: The godfearing Jews, muslims and christians will not have fear (on that day). I am not exactly sure of the bracketted phrase. Now my question to you: is it mistranliteration? We know that christians and jews in general cannot be hoped to have any sanction in the life hereafter. So, how do we understand the verse? Answer: Praise be to Allaah. What you refer to in your question is mentioned in two similar aayaat in the Qur’aan. The first of them is the aayah (interpretation of the meaning): “Verily, those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allaah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.” [al-Baqarah 2:62] The second is the aayah (interpretation of the meaning): “Surely, those who believe, those who are the Jews and the Sabians and the Christians – whosoever believed in Allaah and the Last Day, and worked righteousness, on them shall be no fear, nor shall they grieve.” [al-Maa’idah 5:69] 404

In order to understand these aayaat correctly, we need to refer to the scholars of Tafseer (Qur’aanic commentary). The great Imaam Ismaa’eel ibn Katheer, may Allaah have mercy on him, said in his tafseer of the aayah from Soorat al-Baqarah: “Allaah, may He be exalted, points out that whoever of the previous nations did well and was obedient, will have a good reward, and this will be the case for everyone who follows the Unlettered Prophet [Prophet Muhammad (peace and blessings of Allaah be upon him) until the Hour comes – he will have eternal happiness, and they will not fear what they are going to face, nor will they grieve for what they have left behind. As Allaah says (interpretation of the meaning): ‘No doubt! Verily, the awliya’ of Allaah [i.e., those who believe in the Oneness of Allaah and fear Allaah much, and love Allaah much], no fear shall come upon them nor shall they grieve.’ [Yoonus 10:62]. And Allaah tells us what the angels say to the believers at the time of death (interpretation of the meaning): ‘Verily, those who say, “Our Lord is Allaah,” then they istaqaamu [stood straight, i.e., truly followed Islam], on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised!”’ [Fussilat 41:30] As far as the Jews are concerning, their faith meant believing in the Tawraat (original Torah) and following the way of Moosa (peace be upon him) until ‘Eesa came, after which whoever continued to follow the Torah and the way of Moosa, and did not leave this and follow ‘Eesa, was doomed. As far as the Christians are concerned, their faith meant believing in the Injeel (original Gospel) and following the laws of ‘Eesa; whoever did this was a believer whose faith was acceptable to Allaah, until Muhammad (peace and blessings of Allaah be upon him) 405

came, after which whoever did not follow Muhammad (peace and blessings of Allaah be upon him) and leave the way of ‘Eesa and the Injeel that he had been following before, was doomed. The aayah (interpretation of the meaning), “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers” [Aal ‘Imraan 3:85] is a statement that Allaah will not accept any way or deed from anyone, after sending His Final Messenger, except those that are in accordance with the laws of Muhammad (peace and blessings of Allaah be upon him). Prior to this, however, anyone who followed the Prophet of his own time was on the Straight Path of salvation. So the Jews were those who followed Moosa (peace be upon him) and referred to the Tawraat for judgement at that time. When Allaah sent ‘Eesa (peace be upon him), the Children of Israel were obliged to follow him and obey him, and so they and others who followed him became Christians.. When Allaah sent Muhammad (peace and blessings of Allaah be upon him), as the Final Prophet and a Messenger to all the children of Adam, all of mankind was obliged to believe in him and obey him, and refrain from what he prohibited. Those who did so are the true believers. The ummah (nation) of Muhammad (peace and blessings of Allaah be upon him) are called the believers because of their deep eemaan (faith) and conviction, and because they believe in all the past Prophets and in the prophesied events that are yet to come.” Commenting on the aayah in Soorat al-Baqarah, Ibn Katheer (may Allaah have mercy on him) said: “What is meant is that every group believed in Allaah and the Last Day, which is the appointed Day of Reckoning, and did righteous deeds. But after Muhammad (peace and blessings of Allaah be upon him) was sent to 406

both mankind and the jinn, true belief can only be in accordance with the way of Muhammad (peace and blessings of Allaah be upon him). Whoever follows his way will not fear the future or grieve for what they leave behind. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 8578: Names of Hell Question: I am looking for the different name of the Hell-fire. I have found these: Blazing Fire (35:6), Flaming Fire (33:64), Crushing Fire (104:4,5), and Burning Flame (83:16). Are these correct and could you give me a few more? Answer: Praise be to Allaah. “The Fire of Hell has many names, which reflect its characteristics. It is called Jaheem, Jahannam, Lazaa, alSa’eer, Saqar, al-Hatamah and al-Haawiyah, according to its various characteristics. That which is named is one and the same. The believer is obliged to believe in and affirm all the names that have been proven in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him).” Majmoo’ Fataawa wa Rasaa’il al-‘Uthaymeen by alSalmaan, 2/58. 407

It is called al-Jaheem (fire) because of its blazing fire. It is called Jahannam (Hell) because of the depth of its pit – according to al-Qaamoos. It is called Lazaa (blazing fire) because of its flames. It is called al-Sa’eer (blazing flame) because it is kindled and ignited (this word is derived from the root sa’ara meaning to kindle). It is called Saqar (Hell) because of the intensity of its heat. It is called al-Hatamah (broken pieces, debris) because it breaks and crushes everything that is thrown into it. It is called al-Haawiyah (chasm, abyss) because the one who is thrown into it is thrown from top to bottom… and so on. Some of the scholars, mufassireen (Qur’aan commentators) and others mentioned other names besides these. Some of them said that these names are the names for the various levels and degrees of Hell, and some of them divided people into various categories on the basis of these levels. But it is not correct to divide people in Hell into categories on this basis, even though the division of people into categories on the basis of their actions is something that is proven from the texts – just as it is not correct to name the various levels of Hell in the manner in which they mentioned. The correct view is that each of these names which they mentioned is a name for the whole of Hell, not for a part of it in exclusion of another part. Al-Yawm al-Aakhir (the Last Day) – al-Jannah wa’l-Naar (Paradise and Hell) by Dr. ‘Umar al-Ashqar, 26. 408

And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 12478: The Prophet (peace and blessings of Allaah be upon him) saw Paradise Question: I want to know if Prophet mohammed has seen the heaven? Answer: Praise be to Allaah. Many texts indicate that Paradise and Hell are two creations which currently exist, and that the Prophet (peace and blessings of Allaah be upon him) saw Paradise and Hell. This is proven by many events, for example: The hadeeth of ‘Abd-Allaah ibn ‘Abbaas, who said: “There was an eclipse of the sun during the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), and the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed… Then he said, ‘The sun and the moon are two of the signs of Allah. They do not become eclipsed because of the death of somebody or because of his life (i.e. birth). So when you see them, remember Allaah.’ The people said, O Messenger of Allaah, we saw you taking something from where you were standing, and then we saw you retreating.’ The Prophet (peace and blessings of Allaah be upon him) 409

replied, ‘I saw Paradise and stretched my hands towards a bunch (of its fruits) and had I taken it, you would have eaten from it as long as the world remains. I also saw the Hell-fire and I had never seen such a horrible sight. I saw that most of its inhabitants were women.’ The people asked, ‘O Messenger of Allaah, why is that?’ The Prophet (peace and blessings of Allaah be upon him) replied, ‘Because of their ungratefulness.’ It was asked, ‘Are they ungrateful to Allaah?’ The Prophet (peace and blessings of Allaah be upon him) said, ‘They are ungrateful to their life companions (husbands) and ungrateful for good deeds. If you are kind towards one of them throughout life, then she sees anything (undesirable) in you, she will say, “I have never seen anything good from you.”’” (This version narrated by al-Bukhaari, 1052; also narrated by Muslim, 901) And the Prophet (peace and blessings of Allaah be upon him) saw Paradise in his dreams, and the dreams of the Prophets are a form of wahy (revelation) and are true; he saw al-Rumaysa’ in Paradise; he saw a palace belonging to ‘Umar ibn al-Khattaab in Paradise; and he saw Paradise on the night of the Mi’raaj when the Sidrah (lote-tree of the utmost boundary) was covered with what it was covered with. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 14567: What is the destiny of her sister who suffered from serious and painful diseases before she died? Question: My 14-year-old sister has passed away recently. And I 410

would like to know what her place well be now as she had suffered from so many illnesses? Since birth she was born with a rear skin disease (fragile skin, breaking very easily and open wounds all over the body) that affected all her body parts (internal external) and wish caused her allot of pain and meant that she had to have so many operations. Then on top of her birth illness (skin disease) she suffered enlarge spleen, enlarged liver, skin cancer and the final illness that she got before passing away was a kidney failure meaning both kidneys stop working complelty. After her kidneys stopped she lived on the dialysis machine for four month going through so much pain and agony every time the machine was used which was every night. Her death was a sudden death and doctors said it was that her body had just given up. Answer: Praise be to Allaah. It is part of the belief of Ahl al-Sunnah wa’l-Jamaa’ah that we cannot state definitively that any of the people of the Qiblah (i.e., Muslims) will go to Paradise or to Hell, except for those concerning whom Allaah or His Messenger have testified, because testifying to that effect concerning any person is something that can only be known via wahy (revelation), and revelation came to an end with the death of the Prophet (peace and blessings of Allaah be upon him). So no one knows in what state people will die, or what is hidden in their hearts except Allaah Who created them. But the Muslim who believes in Tawheed will inevitably enter Paradise if he bears witness to the Shahaadatayn and fulfils the duties they require. Allaah may punish him if he commits some sins, or He may forgive him, but his ultimate destiny will be Paradise. We have to believe in Allaah’s promise which gives these glad tidings. 411

It was reported in the texts that if any Muslim child dies before reaching the age of puberty, he will be under the care of the Prophet of Allaah Ibraaheem (peace be upon him) and his wife Saarah, and he will intercede for his parents on the Day of Resurrection. But the one who lives beyond the age of puberty will be requited for his deeds; if they were good then he will be rewarded, otherwise he will be subject to the will of Allaah: if He wills He will punish him and if He wills He will forgive him. What the questioner mentioned, of the suffering endured by her sister – may Allaah have mercy on her – perhaps Allaah will raise her status with Him because of that. For no distress or grief befalls a believer but Allaah expiates some of his sins thereby. It was reported in the ahaadeeth that whoever dies because of a stomach disease (almabtoon) is a shaheed (martyr), and on the Day of Resurrection, when those who lived an easy life see the reward given to those who suffered during their lives, they will wish that their skin had been cut with scissors. Hence we hope that if your sister died bearing her affliction with patience, believing in Allaah, doing whatever she could of the obligatory duties, that she will have a great reward and a high status with Allaah. We ask Allaah to have mercy on us and on her, for He is the All-Hearing, Ever-Responsive. And Allaah knows best. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

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11742: The promise of Paradise is subject to the conditions being fulfilled and the obstacles being removed Question: I don’t think that it’s fair that some muslims can just mess around thier whole lives and then die in a certain way and still make to heaven. For example if you drown or are crushed by a building then you are supposed to go to paridise. Lets say that someone memorized the 99 names of Allah and that person only prayed 1 or 2 prayers everyday. Is that person going to go to paridise? The prophet(saw) said that whoever commits the 99 names of Allah to memory is guarented paridise. Please commment. Answer: Praise be to Allaah. According to a saheeh hadeeth, “Allaah has ninety-nine names. Whoever counts them will enter Paradise.” Counting them means memorizing them, understanding their meanings, acting in accordance with their implications and calling upon Allaah by them. Whoever does that and does not commit any major sin, and upholds regular prayer, will have the hope of entering Paradise. But the one who commits major sins has to repent, and he is still subject to the will of Allaah – if Allaah wills He will forgive him and if He wills He will punish him. But the person who dies by drowning or being crushed by a falling building is a shaheed (martyr) if he is Muslim, and there is the hope that all his evil deeds will be forgiven except for debt. Shaykh ‘Abd al-Kareem al-Khudayr.

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But according to the most correct scholarly view the person who deliberately neglects prayer altogether is a kaafir who has disbelieved in Allaah Almighty, and his abode will be the Fire even if he was drowned or a building collapsed on him. The proof for this is that the ahaadeeth which promise a specific reward such as entering Paradise or being saved from Hell are subject to the conditions being fulfilled and the obstacles being removed. One of the obstacles to entering Paradise, for example, is neglecting prayer, and one of the conditions for the reward of the shaheed who is killed in battle is that his intention is to fight so that the word of Allaah may be supreme, and so on. We also wish to point out to our brother that Muslim should not object to the rulings of Allaah once they have been proven and their meanings have been understood. If he finds something hard to understand, he should question his own reasoning and understanding, not the texts of sharee’ah. And Allaah is the source of help. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 12048: She wants to pray that she will be married to a specific man in Paradise Question: Some women got together and one of them said, “I ask Allaah to let me be married to Abu Bakr in Paradise.” Another said, “I ask Allaah to let me be married to ‘Umar 414

in Paradise.” One of the women said, “This is transgression in du’aa’,” and she denounced them, but they said that the one who enters Paradise will have whatever he or she desires. Can you clarify this matter for us? Answer: Praise be to Allaah. We put this question to Shaykh Muhammad ibn Saalih al-‘Uthaymeen, may Allaah preserve him, who answered as follows: This du’aa’ includes a kind of transgression. Abu Bakr will have wives, and ‘Umar will have wives and ‘Ali will have wives. But a woman should pray to Allaah and say, “O Allaah, I ask You for Paradise and the words and actions that will bring me closer to it.” In Paradise there will be all that a person can desire and all that can delight the eyes. And Allaah knows best. Shaykh Muhammad ibn Saalih al-‘Uthaymeen (www.islam-qa.com) 10053: Will men in Paradise have intercourse with al-hoor aliyn? Question: I’m wondering will the men from amongst the human race that enters paradise, will they have sexual intercourse with the “HOURIS” women in the paradise . Answer: Praise be to Allaah. 415

Allaah has prepared for His believing slaves in Paradise that which no eye has seen, no ear has heard and has never even crossed the minds of men, such that even the person who has the least blessings in Paradise will think that he is the most blessed among them. Abu Sa’eed al-Khudri (may Allaah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) said: “The lowest of people in status in Paradise will be a man whose face Allaah turns away from the Fire towards Paradise, and shows him a tree giving shade. He will say, ‘O Lord, bring me closer to that tree so that I may be in its shade… Then he will enter his house [in Paradise] and his two wives from among al-hoor al-‘iyn will come in and will say to him, ‘Praise be to Allaah who brought you to life for us and brought us to life for you.’ Then he will say, ‘No one has been given what I have been given.’” (Narrated by Muslim, no. 275) Among the blessings that Allaah has prepared for His slaves are al-hoor al-‘iyn. Allaah says (interpretation of the meaning): “So (it will be). And We shall marry them to Hoor (fair females) with wide lovely eyes” [al-Dhukhaan 44:54] “They will recline (with ease) on thrones arranged in ranks. And We shall marry them to Hoor (fair females) with wide lovely eyes [al-Toor 52:20] Al-hoor al-‘iyn are extremely beautiful, such that the marrow of their shins will be visible from beneath their garments. Every man who enters Paradise will have two wives from among al-hoor al-‘iyn. Allaah says, describing them (interpretation of the meaning): 416

“Therein (Gardens) will be KhayraatunHisaan [fair (wives) good and beautiful]; Then which of the Blessings of your Lord will you both (jinn and men) deny? Hoor (beautiful, fair females) guarded in pavilions; Then which of the Blessings of your Lord will you both (jinn and men) deny? With whom no man or jinni has had Tamth [opening their hymens with sexual intercourse] before them. Then which of the Blessings of your Lord will you both (jinn and men) deny? Reclining on green cushions and rich beautiful mattresses.” [al-Rahmaan 55:70-76] “And (there will be) Hoor (fair females) with wide lovely eyes (as wives for Al-Muttaqoon – the pious). Like unto preserved pearls” [al-Waaqi’ah 56:22-23] It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The first group will enter Paradise looking like the moon on the night when it is full, and those who follow them will be like the brightest shining star in the sky. Their hearts will be as one, and there will be no hatred or jealousy among them. Each man will have two wives from among al-hoor al-‘iyn, the marrow of whose calves can be seen from beneath the bone and flesh.” (Narrated by al-Bukhaari, no. 3014)

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It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Going out and coming back for the sake of Allaah is better than this world and all that is in it. And a spot the size of the bow of one of you in Paradise – or a spot the size of his whip – is better than this world and all that is in it. If a woman from among the people of Paradise were to look at the people of this earth, she would light up all that is in between them and fill it with fragrance. The veil on her head is better than this world and all that is in it.’” (Narrated by al-Bukhaari, no. 2587) A man will have intercourse in Paradise with his wives from among al-hoor al-‘iyn and his wives from among the people of this world, if they enter Paradise with him. A man will be given the strength of a hundred men to eat, drink, feel desire and have sexual intercourse. It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The believer in Paradise will be given such and such strength for sexual intercourse.” He was asked, “O Messenger of Allaah, will he really be able to do that?” He said, “He will be given the strength of one hundred (men).” (Narrated by al-Tirmidhi, no. 2459. He said, (it is) saheeh ghareeb). It was narrated from Zayd ibn Arqam that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man among the people of Paradise will be given the strength of a hundred men for eating, drinking, desire and sexual intercourse. A man among the Jews said, ‘The one who eats or drinks needs to excrete!’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: ‘The excretion of any one of them will be in the form of sweat which comes out through his skin, then 418

his stomach will reduce in size again.’” (Narrated by Ahmad, no. 18509; al-Daarimi, no. 2704) The mufassireen said concerning the phrase “busy in joyful things” (Yaa-Seen 36:55 – interpretation of the meaning): ‘Abd-Allaah ibn Mas’ood and Ibn ‘Abbaas (mayAllaah be pleased with them both), and Sa’eed ibn al-Musayyib, ‘Ikrimah, al-Hasan, Qutaadah, al-A’mash, Sulaymaan alTaymi and al-Oozaa’i said concerning the aayaah (interpretation of the meaning), “Verily, the dwellers of Paradise, that Day, will be busy in joyful things” [Yaa-Seen 36:55] they said, (it means) they will be busy deflowering virgins. Ibn ‘Abbaas (may Allaah be pleased with him) said, according to a report narrated from him, that “busy in joyful things” means listening to stringed instruments. Abu Haatim said: he misheard the phrase iftidaad alabkaar (deflowering virgins) and thought it was samaa’ al-awtaar (listening to stringed instruments). In fact the correct phrase is iftidaad al-abkaar (deflowering virgins). (Ibn Katheer, 3/564) With regard to children, the scholars differed as to whether children would be born as a result of this intercourse or not. Some said that there would be children if the man wants them, but the pregnancy and birth would take just one hour. Abu Sa’eed al-Khudri (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “If the believer wants a child in Paradise, the pregnancy and delivery will take only an hour, then the child will be the age that the man wants.” (Narrated by al-Tirmidhi, no. 2487; al-Daarimi, no. 2712; Ahmad, no. 11339; Ibn Maajah, no. 4329). And Allaah knows best. 419

We ask Allaah to admit us to Paradise and to keep us far away from the Fire. May He bless us with the highest Firdaws, for He is the One Who is Able to do that. Praise be to Allaah the Lord of the Worlds. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 4003: Is there anyone in Paradise now? Question: Is anyone in heaven right now (not prophets , angels etc) ? Or are we all waiting for the ‘Day of Judgment’ before entering heaven or hell I have heard some references to people who have seen heaven or are in heaven now or went to heaven and saw how it was Again, I am not including prophets and angels to this list of people Answer: Praise be to Allaah. Allaah has created Paradise and its creation is complete, because He says in a hadeeth qudsi: “I have prepared for My righteous slaves that which no eye has seen…” And because the Messenger (peace and blessings of Allaah be upon him) saw it on the night of the Israa’ and Mi’raaj, and because of other proofs (daleel). Will any humans enter it before the Day of Resurrection? There are two aspects to this: 420

1. Entering it in spirit only, as is the case with the dead. This is proven in the case of the Prophets, and of the martyrs (shuhadaa’) whose souls are in the crops of green birds which roam about in Paradise. This is also known from the ahaadeeth in which the Prophet (peace and blessings of Allaah be upon him) describes how he entered Paradise in dreams, which has to do with the soul or spirit. 2. With regard to entering Paradise in both body and soul, this will happen on the Day of Resurrection for both humans and jinn. The only exception to this is Adam (peace be upon him) who was in Paradise before he came down to this earth, as was mentioned by Ibn al-Qayyim and others. And Allaah knows best. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 7480: When someone dies under the age of 40, will he go to Paradise? Question: I have discovered something about Islam that I didnt know before. If somebody dies before the age of 40 and was a righteous person let alone he was also a polythiest, is there a chance of him going to paradise? I heard that one can be forgiven of his unislamic faith if he/she dies before the age of responsibility (40). For example, JFK jr died at 38, if he was a humble man, would he likely enter paradise? I would really appreciate a reply. Salam. Answer: Praise be to Allaah. 421

This idea is not correct at all. From the time that Islam emerged, with the mission of the Seal of the Prophets, our Prophet Muhammad ibn ‘Abd-Allaah ibn ‘Abd alMuttalib al-Qurashi al-Haashimi, a Messenger to all of mankind and the jinn, all other paths to Paradise were shut off, apart from his path, (peace and blessings of Allaah be upon him). Whoever dies calling on any god besides Allaah, whether it is an idol, an angel who is close to Allaah, a Prophet who was sent, a rock, a tree, a grave, a jinn, a tomb of a “saint”, or any of the members of the Prophet’s household (“Ahl al-Bayt”), or anyone else, no matter who it is – if proof (of his misguidance) is established but he still persists, he will be one of the people of Hell, there to dwell for eternity without end; he will never enter Paradise at all. There are the texts of the Qur’aan and Sunnah which explain this matter; these texts and reports are mutawaatir [i.e., narrated by so many people from so many people that it is inconceivable that such a great number of people could all have agreed upon a lie]. Allaah tells us that He will not accept any religion from anybody except the religion of Islam with which He sent Muhammad (peace and blessings of Allaah be upon him). Allaah says (interpretation of the meaning): “And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal ‘Imraan 3:85] “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3] “Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that 422

(anything else) to whom He wills; and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin” [al-Nisaa’ 4:48] “Verily, Allaah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away” [al-Nisaa’ 4:116] The Prophet (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, no Jew or Christian will hear of me then not believe in that with which I have been sent, but he will be one of the people of the Fire.” Allaah has warned the Kuffaar of an eternity in Hell in a number of aayaat in His Book. In Soorat al-Nisaa’ He said (interpretation of the meaning): “Verily, those who disbelieve and did wrong; Allaah will not forgive them, nor will He guide them to any way — Except the way of Hell, to dwell therein forever; and this is ever easy for Allaah” [al-Nisaa’ 4:168-169]. And Allaah says in Soorat al-Ahzaab (interpretation of the meaning): “Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell). Wherein they will abide for ever” [al-Ahzaab 33:64-65] And Allaah says in Soorat al-Jinn (interpretation of the meaning): “and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever” [al-Jinn 72:23] 423

And Allaah says, describing the state of the mushrikeen in Hell (interpretation of the meaning): “Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there are no helpers” [alMaa’idah 5:72] And Allaah sent His Messengers and revealed His Books with only one message: that there is only One God (Tawheed) and that mankind should worship Him Alone, with no partner or associate. This is obligatory on man: to believe in this in word and thought and deed, for He is the Only One Who is deserving of worship. This is what is referred to in the aayah (interpretation of the meaning): “That is because Allaah, He is the Truth, and that which they invoke besides Him is Al-Baatil (falsehood, Satan and all other false deities)” [Liqmaan 31:30]. The aayaat of the Qur’aan repeat and reinforce this message, for example (interpretation of the meanings): “Worship Allaah and join none with Him (in worship)” [al-Nisaa’ 4:36] “And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him)” [al-Bayyinah 98:5] “Say (O Muhammad): ‘I am only a man like you. It has been revealed to me that your Ilaah (God) is One Ilaah (God ¾ i.e. Allaah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.’” [al-Kahf 18:110]

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The Messengers all brought the same Message, repeating this call. Allaah says (interpretation of the meaning): “And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): Laa ilaaha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).” (alAnbiyaa’ 21:25] Hence the Kufr of the Arabs intensified when the Prophet (peace and blessings of Allaah be upon him) came to them calling them to believe in Allaah Alone and worship Him Alone, and to give up and abandon all false gods, intercessors and partners, and to reject all of them. Allaah tells us about them (interpretation of the meaning): “Truly, when it was said to them: ‘Laa ilaaha illAllaah (none has the right to be worshipped but Allaah),’ they puffed themselves up with pride (i.e. denied it). And (they) said: ‘Are we going to abandon our aalihah (gods) for the sake of a mad poet?’ Nay! he (Muhammad) has come with the truth and he confirms the Messengers.” [alSaaffaat 37:35-37]. Allaah tells us that everyone who worships or calls upon any other god apart from Allaah will be gathered together with him in the Fire of Hell, as He says (interpretation of the meaning): “Certainly you (disbelievers) and that which you are worshipping now besides Allaah, are (but) fuel for Hell! (Surely) you will enter it. Had these (idols) been aalihah (gods), they would not have entered there (Hell), and all of them will abide therein. Therein they will be breathing out with deep sighs and roaring and therein they will hear not.” [al-Anbiyaa’ 21:98-100] To sum up, the person who dies after reaching the age of 425

puberty and is a mushrik who disbelieves in Allaah and calls upon another god apart from Allaah and believes that these other gods can benefit or harm him, or that they have any power at all, is a kaafir and is one of the people of Hell who will dwell therein for eternity, whether he was under or over the age of 40. What counts in Islam is reaching the age of puberty, nothing else. Puberty is reached when one of three signs occurs in males, to which a fourth sign is added in the case of females. These three signs are as follows: Reaching the age of fifteen years. Growth of hair in the pubic area (private parts) – for both men and women. Emission of maniy [sexual fluid] accompanied by feelings of desire, whether in a wet dream, during intercourse or through any other means. In the case of women there is a fourth sign, which is the onset of menstrual bleeding. If any of these signs appear, the person is judged to have reached puberty, so he becomes a responsible adult, required to obey all commandments and heed all prohibitions. This does not mean that a child or a person who has not reached puberty is permitted to associate others in worship with Allaah or to call upon anyone other than Him. If he does that, he is counted as a kaafir, but if he dies in kufr before reaching the age of puberty, then his case rests with Allaah in the Hereafter. If a person is good or humble or generous or respectful towards his parents or any other worthy characteristic, this will not help him at all with Allaah; he will get his reward in this world. ‘Aa’ishah (may Allaah be pleased with her) reported that she asked the Prophet (peace and blessings of Allaah be upon him): “O Messenger of Allaah, 426

during the Jaahiliyyah, ‘Abd-Allaah ibn Jad’aan used to uphold the ties of kinship, set captives free and honour his guests (and she mentioned a number of good characteristics, but he was a mushrik and died as such). Will that be of any benefit to him?” The Prophet (peace and blessings of Allaah be upon him) said: “No, for he never said, ‘O Lord forgive me my sins on the Day of Reckoning” – meaning that he was a kaafir who did not believe in the resurrection and reckoning, so the good deeds he used to do will not benefit him. A similar example is Haatim al-Tayy; the Prophet (peace and blessings of Allaah be upon him) told his daughter Sufaanah, “If your father had been a Muslim we would have prayed for mercy for him.” And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 4994: Why are some things forbidden in this world when they are permitted in Paradise? Question: Before I get to my question, I would like to introduce myself a little. I am a muslim girl in Sweden, who got a question from a christian person. I’ve asked everyone around me and tried to find the answer by looking in books, internet, but unfortunately whithout any results.The question was about huriyat (several women), according to what I’ve heard it is several women that the muslim men will be “awarded” with,in janna(heaven).I don’t know if this information is right, 427

but if you could give me a little bit more information about this, I would be thankful. The main question is: Why does Islam encourage something in janna(heaven), which is forbidden here on earth?. Whith that he means, that a relationship outside marriage is according to Islamharam (forbidden), if they(muslim men)avoid this on earth, they will be awarded with huriyat in janna. Isn’t that very strange? Unfortunately a know very little about this subject, I don’t know where he got this question, but I am sure there is a logical explanation for this question, which I hope to find answer to. I would be very grateful, if you could help me with this question, thank you for your time! Answer: Praise be to Allaah. In His Holy Book, Allaah has mentioned Paradise and what He has prepared therein. He has mentioned the attributes of Paradise and of its people in numerous places in the Qur’aan, such as the aayaat (interpretation of the meaning): “Therein will be a running spring. Therein will be thrones raised high. And cups set at hand. And cushions set in rows. And rich carpets (all) spread out” [al-Ghaashiyah 88:12-16] “But for him who fears the standing before his Lord, there will be two Gardens (i.e. in Paradise). 428

Then which of the Blessings of your Lord will you both (jinn and men) deny? With spreading branches. Then which of the Blessings of your Lord will you both (jinn and men) deny? In them (both) will be two springs flowing (free). Then which of the Blessings of your Lord will you both (jinn and men) deny? In them (both) will be every kind of fruit in pairs.” [al-Rahmaan 55:46-52] “Wherein both will be Qaasiraat ut-Tarf [chaste females (wives) restraining their glances, desiring none except their husbands], with whom no man or jinni has had Tamth [sexual intercourse] before them. Then which of the Blessings of your Lord will you both (jinn and men) deny? (In beauty) they are like rubies and coral.” [al-Rahmaan 55:56-58] “Hoor (beautiful, fair females) guarded in pavilions” [al-Rahmaan 55:72] “And (there will be) Hoor (fair females) with wide lovely eyes (as wives for Al-Muttaqoon – the pious). Like unto preserved pearls. A reward for what they used to do.” [al-Waaqi’ah 56:22-24] 429

There are many saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which describe the women of Paradise and state that they will be prepared on the Day of Resurrection for the muttaqoon (pious). Among these ahaadeeth is the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The first group to enter Paradise will look like the moon on the night when it is full, then those who follow them will look like the brightest star in the sky; they will not urinate or defecate or spit or blow their noses. Their combs will be of gold and their sweat will be musk and their incense-burners will be pearls. Their wives will be alhoor al-‘iyn. Their appearance will be the same and they will look like their father Adam who was sixty cubits tall.” (Saheeh al-Jaami’, 2015). It was also reported that he (peace and blessings of Allaah be upon him) said: “A tent will be a pearl sixty miles high, in each corner of which will be a wife for the believer whom no one else will see.” (Saheeh al-Jaami’, 3357). In these ahaadeeth the women of Paradise are mentioned who have been prepared for the men. In His Book, Allaah called them al-Hoor. Al-Hoor is the plural of Hooraa’ . Al-Qurtubi said in al-Ahkaam (17/12): “(This means) a woman in whose eyes the white is intensely white and the black is intensely black.” We believe in that with absolute faith uncontaminated with any doubts. It is part of the essentials of our belief. For more information see Saheeh al-Bukhaari, Kitaab Bad’ al-Khalq, Baab Sifat al-Jannah; and Saheeh Muslim, Abwaab Sifat al-Jannah; and Sifat al-Jannah by Abu’l-Na’eem al-Isfahaani, which 430

describes the women of the people of Paradise and their beauty. With regard to the question about why Islam encourages and gives glad tidings of things in Paradise which are forbidden in this world, such as men having intimate relationships with women outside of the framework of marriage – before we answer this question, we must make a serious point, which is that Allaah forbids whatever He wills in this world to its people, for He is the Creator and Sovereign of these things, so it is not permissible for anyone to object to the ruling of Allaah on the basis of his foolish thinking and imperfect understanding. The ruling and the decision of the matter, before and after, is only with Allaah, and there is none who can overturn His ruling, may He be glorified and exalted. With regard to the question of why Allaah forbids some things in this world, then in the Hereafter will permit them as a reward to those who abstained from them (such as wine, zinaa, wearing silk for men, etc.), this is what Allaah wills to give as a reward to those who obey Him and patiently strive in this world. Allaah says (interpretation of the meaning): “Is there any reward for good other than good?” [al-Rahmaan 55:60] With regard to the reason why these things are forbidden, there follow a few important points: Firstly: We do not necessarily know all the reasons why things are forbidden. There are some reasons which we do not know. The basic principle is to accept and submit to the texts even if we do not know the reason, because

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submission is the point of Islam which is based on complete obedience to Allaah, may He be exalted. Secondly: Some of the reasons for the prohibitions may be clear to us, such as the corruptions that result from zinaa, e.g., the mixing of lineages, the spread of fatal diseases and so on. When Islam forbids unlawful relationships, the intention is to protect people’s lineage and honour, which may not mean anything to the kaafirs and immoral people, who jump on one another like donkeys, with a boyfriend having intercourse with his girlfriend and people having intercourse with their own relatives and so on, as if they are in the jungle. Indeed, they are worse than animals, for some animals refuse to do such a thing, but these people do not refuse and do not care. As a result of this promiscuity, the ties that bind society disintegrate and it becomes filled with fatal sexual diseases which are an indication of the wrath of Allaah towards those who violate His sacred limits and make permissible that which is forbidden. This is unlike the relationship of a man with the Hooris in Paradise – which is what has been asked about here – for we may note that in the case of a promiscuous woman in this world, her honour is readily available to all and she has no religious commitment or shame. She is not bound by a lawful relationship to one person. So men and women have intercourse with whomever they want, with no restrictions of religion or morality. But the hooris in Paradise are restrained and restricted to their husbands to whom Allaah has given them as a reward for their patience in abstaining from haraam things in this world. As Allaah says (interpretation of the meanings): “Hoor (beautiful, fair females) guarded in pavilions” [alRahmaan 55:72] 432

“with whom no man or jinni has had Tamth [sexual intercourse] before them.” [al-Rahmaan 55:56] The hoori is a wife for the man, as Allaah says (interpretation of the meaning): “… and We shall marry them to Hooris [female fair ones] with wide, lovely eyes…” [al-Dukhaan 44:54]. And they will be confined to their husbands, and no one else will have a share in them. Thirdly: Allaah – who has declared that in this world a man is not permitted to have more than four wives at one time – is the One Who will bless the people of Paradise with whatever He wills of al-hoor al-‘iyn. So there is no contradiction between what is forbidden in this world and in the Hereafter, because the rulings of each are different, in accordance with what the Lord wills. Undoubtedly the Hereafter is far better and more lasting than this world. Allaah says (interpretation of the meaning): “Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allaah has the excellent return (Paradise with flowing rivers) with Him. Say: ‘Shall I inform you of things far better than those? For Al-Muttaqoon (the pious) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwaajun Mutahharatun (purified mates or wives). And Allaah will be pleased with them. And Allaah is All-Seer of the (His) slaves.’” [Aal ‘Imraan 3:14-15] 433

Fourthly: This prohibition may be a kind of test from Allaah to His slaves, to see whether they will obey these commands and avoid that which He has forbidden. The test could not be with regard to something for which people have no inclination and which they do not like; it has to be with regard to something to which they are inclined and attracted. This testing may include wealth – will a person take from that which is permitted and dispose of it in manners which are permitted, and will he fulfil the rights which Allaah has over it? The test with regard to women is: will he restrict himself to that which Allaah has permitted him of women, and will he lower his gaze and avoid seeking pleasure in that which Allaah has forbidden. It is an aspect of Allaah’s mercy – may He be exalted and glorified – that He does not forbid something to which people are inclined without allowing something of that nature and there is much which is permitted. Fifthly: The rulings (ahkaam) of this world are not like the rulings of the Hereafter. The wine of this world causes people to lose their minds, unlike the good wine of the Hereafter which does not make people lose their minds or cause headaches or stomachaches. What Allaah has prepared for the believers of women on the Day of Resurrection as a reward for their obedience is not like zinaa which violates people’s honour, confuses lineages, spreads diseases and leads to regret. The women of Paradise are pure and good; they will never die or get old, unlike the women of this world. Allaah says (interpretation of the meaning): “Verily, We have created them (maidens) of special creation. And made them virgins. 434

Loving (their husbands only), (and) of equal age” [al-Waaqi’ah 56:35] We ask Allaah to bless us with the best of this world and the next, and to help us to be obedient to His commands and to have certain faith in His reward and to keep us safe from His punishment. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)

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