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Angels do not enter the following types of houses

September 7, 2014 1 comment

 

Abu Talhah al-Ansari [radiAllahu anhu] reported that the Prophet [sallallahu alaihi wasallam] said:

“Angels do not enter a house which has either a dog or a picture (or image) in it.”

[Sahih al-Bukhari (3225), Sahih Muslim (216) and others.]

 

Ali Ibn Abee Ta’lib [radiAllahu anhu] reported that the Prophet [sallallahu alaihi wasallam] said:

“Angels do not enter a house where there is a picture, or a dog, or a person who is in a state of Janabah.”

[Imam Ahmed (1/80,83,107), Abu Dawud: (227), Ibn Hibban: (1202), al-Hakim: (1/171) and others.] [*]

 

‘Aishah, [may Allah be pleased with her], reported that the Prophet [sallallahu alaihi wasallam] said:

“Angels do not enter a house where there is a bell.”

[Imam Ahmed (6/242) and, Abu Dawud: (4231).]

 

Abu Hurairah [radiAllahu anhu] reported that the Prophet [sallallahu alaihi wasallam] said:

“The bell is the musical instrument of Satan.”

[Sahih Muslim (2114), Abu Dawud: (2556)]

 

Aishah, [may Allah be pleased with her], said:

“I never used to leave in the Prophet’s house anything carrying any images or crosses except that he would obliterate them.’

[Sahih al-Bukhari (5952), Abu Dawud (4151) and Imam Ahmed (6/52; 237)]

 

Adiy Ibn Hatim reported: “I came to the Prophet [sallallahu alaihi wasallam] with a golden cross round my neck and he [sallallahu alaihi wasallam] said:

“0 Adiy, throw away that idol.”

[At-Tirmidhi (3095), al-Bayhaqi (20137) and at-Tabarani in “Al-Kabir” (17/92)]

 

The angels who do not enter houses are those who carry mercy, blessing and forgiveness; but as for the guardian angels who write down peoples’ deeds, they are with us all the time.

 

These days, many Muslim homes tend to be decorated with things brought from the lands of the Kuffaar, such as the cross, statues of their false gods, pictures of Mary and Jesus, the Buddha, Greek’s idols, etc. A sincere Muslim, who is a true Muwahhid, should never place these idols on the walls of his home, because this act contradicts the principle of Tawheed. A true Muslim should obliterate any symbol of shirk in his house; whether it is a picture, statue, painting or engraving.

 

The worse practice that Muslims have adopted from the Kuffaar is keeping dogs as pets. These Muslims buy expensive dogs and spend a great deal of money on their food and cleaning, without realizing that they are committing a sin, since keeping a dog in one’s house is forbidden. The saliva of dogs is impure; and this would mean that most objects in the house would also become impure, since dogs have a tendency to lick almost everything that crosses their path. If a dog licks a utensil it must be washed seven times, (the first time with soil), and the reward of the family would be deducted daily, as the Prophet [sallallahu alaihi wasallam] said:

“No family attaches itself to a dog without a qirat (weight) of their good deeds being deducted daily, except for the case of a hunting dog, farm dog, or sheepdog.”

[Sahih Muslim (280), at-Tirmidhi (1489)]

 

 

The Messenger of Allah [sallallahu alaihi wasallam] said: “Jibreel [alaihis salam] came to me and said:

‘I came to you last night but was prevented from entering simply because there were images on the door; for there was a decorated curtain with images on it in the house, and there was a dog in the house.

 

So give the order that the head of the image that is in the house should be removed, in order for it to resemble a tree; order the curtain be cut up and made into two cushions, spread out (on the floor), on which people may tread; and give an order for the dog to be turned out.

Then the Messenger of Allah [sallallahu alaihi wasallam] did this.

[Imam Ahmed (2/305), Abu Dawud (4158), at-Tirmidhi (2806), Ibn Hibban (5853-5854), and al-Bayhaqi (14353)]

 

[Taken from: Expelling Jinn from your Home, page 32-35]

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Footnote:

[*] Dha`eef jiddan. the only saheeh part is the hadeeth till dog. The last part of janabah is dha`eef and also opposes many other instances when both the prophet (sallallahu alaihi wasallam) and sahaaba used to sleep in a state of janabah or wake up in that state.

Plus, it is not mandatory to instantly do ghusl after sexual defilement, until and unless one undertakes that which requires ghusl such as prayer or etc.

 

Shaykh Shu`aib al-Arnout summarizes the `ilal as :

The sanad is weak and the weakness is of jaabir al-Ju`fi and there is Inqita between `Abdullah and `Ali bin Abee talib radhiallahu `anhu

 

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Fortune-Telling and Consulting Fortune-Tellers- Sh. Ibn Uthaymeen


 

Fortune-telling (soothsaying) is claimed to be seeking the truth; in pursuit of that claim, fortune-tellers employ baseless means. In the Jahili (pre-Islamic) period, fortune telling was a profession of some people in contact with devils. Those devils tried to eavesdrop whatever they could in the heavens, then communicate it to fortune-tellers, who add to it and communicate it to people. If this coincidentally agrees with what actually occurs, people are misled to believe in those fortune-tellers and consider them credible references for judgments and predicting the future, hence the common definition of the fortune-teller as the one who foretells the future.

 

Regarding consulting fortune-tellers, there are three forms of relationship:

In one form, people consult the fortune-teller, but they do not believe him. This is forbidden, and it is a punishable offence as mentioned in the Hadith, ―If one consults a soothsayer, his prayers will not be accepted for forty days. 

 

In another form, people consult the fortune-teller and believe him. This is Kufr (disbelief in Allah), because they believe the fortune-teller‘s claim to know the unseen, which is denial of Allah‘s saying, ―Say (O Muhammad): None in the heavens and the earth knoweth the Unseen save Allah. That is why the Hadith states, ―Whoever consults a soothsayer and believes what he says disbelieves in what has been revealed to Muhammad. 

 

In the third form, some people go to the fortune-teller and pretend to be consulting him so that they can expose him, his mischief and his deceptive ways to the public. There is no objection to doing that, as verified by the incident of Ibn Sayyadh; the Prophet صلى الله عليه وسلم had something on his mind for him, and asked him if he knew what it was. Ibn-Sayyadh replied, ―It is Addukh (smoke). The Prophet صلى الله عليه وسلم said to him, ―Scram! Never will you go beyond your limits.

Thus, only the third approach to fortune-tellers is acceptable, for it exposes their despicable reality, whereas the first two are forbidden.

 

[Ibn-Uthaymeen, The Precious Collection, Vol. 2, pp. 136-137]

 

Attempts to Bewitch the Prophet Muhammed [sallallahu alaihi wasallam] – Sh. Ibn Uthaymeen


 

Question:

Is it true that there were attempts to bewitch the Prophet صلى الله عليه وسلم?

 

Answer:

 
According to Sahih Al-Bukhari, Sahih Muslim and other books of Hadith, it is true, but the magic could not affect divine revelations or Shari‘ah matters. All what that magic could do was that the Prophet صلى الله عليه وسلم imagined having done something he had not actually done. That magic was the work of a Jew called Lubaid Ibn-Al-A‘sam.  The Prophet صلى الله عليه وسلم was cured of it when Allah revealed it to him and gave him protection by Al-Falaq and An-Nas Suras.  Regarding prophet-hood, the magic had no effect on the Prophet‘s صلى الله عليه وسلم behavior concerning revelations or acts of worship.

 

There are those who deny the bewitchment of the Prophet صلى الله عليه وسلم. They argue that if accepted, the bewitchment incident could be taken to support the accusation, ―”Ye are but following a man bewitched”. [Al-Baqara Sura, Ayah 102].

 

However, the incident does not necessitate agreement with those who describe the Prophet صلى الله عليه وسلم as bewitched, for their accusation is directed towards the divine revelations, which they consider as nonsensical utterances made by someone under the influence of magic. As for the magic done unto the Prophet صلى الله عليه وسلم, it had no effect on divine revelations or acts of worship. Misinterpretation of the incident by some should not oblige us to dismiss it as unreal.

 

[Ibn-Uthaymeen, The Precious Collection, Vol. 2, pp. 134-135]

Is executing the sorcerer a penalty for apostasy or for a criminal offence? Sh. Ibn Uthaymeen


 

Question: Is executing the sorcerer a penalty for apostasy or for a criminal offence?

 

Answer: It can be a punishment for apostasy or for a criminal offence. This depends on the previous verdict regarding the sorcerer‘s status.

If he is judged as a Kafir (disbeliever), he is penalized by death for apostasy; if not, he is penalized by death for a criminal offence. In either case the sorcerer must be executed because of the graveness of his crimes.

For instance, he seeks to destroy the lives of husbands and wives. He also seeks to have people enslaved under the influence of magic so that he can carry out his evil designs on them, e.g., commit adultery with a bewitched woman. Because of such serious crimes, he has to be executed without advising him to repent, for he has committed legally punishable crimes.

 

However, if the sorcerer‘s activities are considered acts of Kufr, he is to be advised to repent. This reflects the problem created by classifying apostasy among criminal offences, for, if one heeds the advice and repents of apostasy, he is pardoned. Also, punishment for criminal acts is a kind of atonement for the criminal who is a Muslim, not a Kafir. In contrast, apostasy is not atonable, so whoever is punished for it must not have a Muslim burial, and must not be buried in Muslim burial grounds.

 

Thus, the death penalty for sorcerers is consistent with Shari‘ah, for they are up to nothing but destructive corruption. Therefore, by executing them, people are saved from their danger and are deterred from practising witchcraft.

 

[Ibn-Uthaymeen, The Precious Collection, Vol. 2, pp. 132-133]

How Witchcraft and Evil Eyes Work?

April 19, 2014 2 comments

 

Question:
What causes one to be under the influence of witchcraft, evil eyes or Jinn possession?

 

Answer:

One must be fully aware that witchcraft is forbidden and is an act of Kufr (denial of Allah); the sorcerer employs devils, and appeals to the Jinn for support in implementing harmful tasks. For instance, when the sorcerer wants to harm a man or woman, he invites his devils, who obey him, and he slaughters (animals) as a sacrifice to them or serves them one way or the other. He, then, asks them to possess whomever he wants to harm, and the possession takes place, but by the permission of Allah.

 
Treatment of witchcraft effects is by seeking protection in Allah‘s remembrance, worship and obedience on the one hand, and in shunning sins and bad company on the other. One should also read the Qur‘an as much as possible, ponder on the meanings of its Ayahs and regularly say the daily and nightly prayers. In response to all these good deeds, Allah will protect one from the influence of possession and magic.

 

As far as the evil eye is concerned, there are those who are jealous and envious of others. On seeing a pleasing thing, they direct their hearts towards it trying to speak so sharply that their eyesight produces some kind of poisonous emissions which affect the cast- receiver, but by Allah‘s permission.

 

Treatment of evil eye effects lies in avoiding the company of people known for being envious; one should not wear his best dress in their presence. The eye-casters themselves should be advised to refrain from harming others and should be asked to pray for blessings for fellow Muslims and to always say such things as /maa shaa-allaah!/ (How admirable what Allah has willed!) and /laa hawla wa-laa quwwata illaa bil-laahl (There is no might or power, except with Allah.)

 

[A Fatwa by Al-Jibreen, Signed by him]

Using the Evil Eye Ruqya for a Car


 

Question:

According to one story, someone cast an evil eye on another‘s car, so the car did not start. The owner asked the eye- caster to do ablution (to wash for Salat), which the latter did. The owner took the water used for ablution and put it in the car radiator, and the car started as if nothing had happened.

 

What is the validity of what the owner did? I am aware of having this done only in the case of evil eyes cast on humans.

 

 

 

Answer:

 

What the owner did is valid; as the evil eye can be cast on animals, so can it be cast on factories, houses, trees, artifacts, cars, wild animals, etc.

 

 
In such cases treatment is conducted as follows: the eye- caster is to do ablution or wash all his body or a part of it; this water, used in ablution or washing, is to be poured onto the cast receiver, animate or inanimate. In the case of the car, putting the ablution or wash-water in the radiator is beneficial by Allah‘s permission.

 

It is a type of treatment similar to wound treatment. The Prophet صلى الله عليه وسلم says, ―

If you are requested to wash (for evil eye treatment purposes), do wash.

[Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2188]

 

In this regard a lot of well-known stories and incidents have been documented.

 

A Fatwa by Al-Jibreen, Signed by him.

It Is Not Allowed to Open Specialist Clinics for Ruqya Treatment


 

Question:

What do you think of opening specialist clinics for Ruqya treatment?

 

Answer:

This should not be allowed, for it will open the door for temptations and cheating. Besides, the Righteous Salaf never did such a thing.

 

Also, expansion of clinics of that type would be a source of evil and corruption because the unqualified and the greedy will be attracted to it as some type of lucrative business. Such people will also try to get as many customers as possible, even by unlawful means.

 

To defend such business by saying that the Raqi in charge is a righteous man is unacceptable, for man is not immune from temptations. Even if the Raqi is really righteous, opening that door should not be allowed.

 

Al-Mutaqa mm Fatawa Al-Fawzan (Al-Fawzan’s Selected Fatwas), Vol. 2, p. 148

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