Posts Tagged ‘Peace be upon him (Islam)’

Jinn Kidnapping Humans

December 20, 2013 Leave a comment



I have heard several stories about Jinn kidnapping humans. I have also read a story about a man from Al-Ansar (early Medina supporters and companions of the Prophet صلى الله عليه وسلم ). The man was on his way to the mosque for the night prayer when he was captured by the Jinn and was absent for a number of years. Is it possible that the Jinn can kidnap humans?

Jinn Kidnapping Human


Yes, it is possible. It was well known that the Jinn killed Saad Ibn-Ubadah because he urinated in a hole they lived in.


They said, “ We have killed the chief of Al-Khazraj, Saad Ibn Ubadah; we shot him with an arrow that did not miss his heart.



Also, during the reign of Caliph Umar Ibn-Al-Khattab, a man was kidnapped by some Jinn, and remained their prisoner for four years. When he returned, he said that some Mushrik Jinn had kidnapped him and kept him a prisoner until they were invaded and defeated by Muslim Jinn, who returned him to his people. This incident is mentioned in Manar Assabeel and in other books.

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 Sahih by al-Albaani in al-Irwaa’, 6/150, no.1709

Wa-Allahu-A’lam (and the whole truth is with Allah).

A Fatawa by Al-Jibreen, signed by him

Related Links:

® The Food of the Muslim Jinn and the Kafir Jinn

® The Disbelievers Among the Jinn Will Be In Hell


Raqis without Religious Academic Qualifications

December 2, 2013 Leave a comment



A controversy has arisen regarding who is qualified to recite the Qur‘an for Ruqyas. Some argued that none but those who have Shari‘ah knowledge must be allowed to perform Ruqyas. Others argued that being able to recite the Qur‘an and having a sound faith, righteousness and piety are sufficient qualifications for Ruqya performance. Could you explain the Islamic ruling regarding this issue? May Allah reward you.



The ruling in this regard is that Ruqyas are valid if performed by those whose faith is sound, whose deeds and behaviour are good and who can recite and understand the Qur‘an well, without having to possess knowledge or practice of Shari‘ah.


This can be implied from Abu Saeed‘s story of the man who treated with Ruqya a person stung by a scorpion. AbuSaeed mentioned that the man was not known to have performed Ruqyas before.


Also, the Raqi should purify his intention, should have the interests of patients at heart and should not be concerned with making money so that treatment can be most beneficial.


A Fatawa by Al-Jibreen, signed by him

Slandering the Raqi after Alleged High Payment

November 13, 2013 Leave a comment



Having received a Ruqya from a Raqi known for righteousness and goodness, a patient paid some fees. Later, the patient began to think that he had paid too much, which led him to slander the Raqi out of envy. What is the Islamic ruling on this situation?




Regarding mattes of Ruqya fees, it is recommended to do it free of charge and seek Allah‘s reward through treating fellow Muslims and eliminating their suffering. The Raqi should not demand fees, but should leave it to his patients. If they pay him a lot, he should not take it all, and if they give him less, he should not ask for more. Such a moral state is conducive to effective Ruqyas. The patient, on the other hand, should not go back on what he has done once he voluntarily gives a payment as fees, a present or a donation.


In this regard, the Prophet صلى الله عليه وسلم says, ―Whoever seeks his gift back is like someone seeking back what he has vomited.[1]  The same image is expressed by another Hadith, but the comparison is with a dog doing that.[2] The narrator of the Hadith remarked that doing that with vomit was forbidden.


Regarding the matter of slandering the Raqi, it is considered an injustice, a lie and a false accusation, which is a cause for punishment, and so is the patient‘s envy. Condemning  the Jews for their refusal to believe in Prophet Muhammad‘s صلى الله عليه وسلم message out of envy, Allah says, ― or are they jealous of mankind because of that which Allah o His bounty has bestowed upon them?[3]


As fire burns straw, so does envy with rewards. Therefore, the patient in that situation had better repent and abandon injustice and envy.

A Fatawa by Al-Jibreen, signed by him.


[1] Sahih Al-Bukhari, Kitab Al-Hibah (Book of Gifts), Hadith No. 2621 & Sahih Muslim, Kitab Al-Hibat (Book of Gifts), Hadith No. 1622

[2] Sahih Al-Bukhari, Kitab Al-Hibah (Book of Gifts), Hadith No. 2622

[3]  An-Nisa’ Sura, Ayah 54.

Repeating Specific Qur’anic Verses for a Specific Number of Times During the Ruqya

October 30, 2013 Leave a comment



Some Raqis select specific Qur‘anic verses and recite for a specific number of times to treat certain diseases. However, the Raqis do not believe that the specific number of times is the cause of healing. What is the ruling on such specification?





Undoubtedly, the Qur‘an has a healing effect as stated by Allah in these verses:  Say: It (the Qur‘an) is for those who believe [in it] a guidance and a healing. [Surah Fussilat, Ayah 44]


O mankind! There hath come unto you an exhortation from your Lord, a balm for that which is in the breasts, a guidance and a mercy for believers

[Yunus Sura, Ayah 57]


And We reveal of the Qur‘an that which is a healing and a mercy for believers [Al-Israa Sura, Ayah 82]

These quotations refer to the healing effect of the Qur‘anic verses in general. However, some verses have a particularly curative effect, such as: Al-Fatiha, Al-Kursi Ayah, Al-Flaq Sura, Annas Sura, Al-Ikhlas Sura and the last two Ayahs of Al-Baqara Sura.


Regarding Al-Fatiha, the Prophet صلى الله عليه وسلم is reported to have said to the man who recited it as a Ruqya, ―How did you know it is a Ruqya?

[Sahih Al-Bukhari, Kitab Attib (Book of Medicine), Hadith No. 5736. & Sahih Muslim, Kitab Assalam (Book of Peace), hadith no. 2201.]


Also, regarding Al-Falaq and Annas sought refuge through anything like those Suras.

[Sunnan annasa‘I, Kitab Al-Isti‘atha (Book of Seeking Refuge), 5865]



With regard to repeating such Ayahs or Suras, it is recitation that matters, be it done once, or more. Nonetheless, the more the recitation and the more repeatedly it is done, the more effective the Ruqya should be.


A Fatawa by Al-Jibreen, signed by him.

Touching the Painful Spot During the Ruqya

October 24, 2013 Leave a comment



There is someone who performs legal Ruqyas in accordance with Prophet Muhammad‘s Sunnah, as mentioned by Ibn-Taimiyah and Ibn-Al-Qayyim. The patients receiving his Ruqyas suffer from physical diseases, such as cancer and ulcers. That Raqi (performer of Ruqyas) recites some Qur‘anic verses, Ruqyas proven to have been recited by Prophet Muhammad صلى الله عليه وسلم and other practiced Ryquas that are Islamically Valid. After locating the painful spot, the Raqi does what the Prophet صلى الله عليه وسلم used to do when performing Ruqyas unto his own family: he recites the Ruqyas, does Nafth (puffing out breath with little saliva) into his right hand, and rubs the painful spot while uttering these prayers; ―O Allah, Lord of mankind! I beg You to remove the suffering. I beg You, as you are the Healer, and there is no healing but yours, to bring about a healing that leaves behind no ailment. [1] On another occasion, when Uthman Ibn-Abil-Aas complained of a pain from which he had been suffering since adopting Islam, the Prophet صلى الله عليه وسلم instructed him, ―Put your hand on the painful spot and say, ‗In the name of Allah‘ three times, then say, ‗I seek refuge in Allah‘s Might and Ability against the evil from which I am suffering and which I fear‘ seven times. [2]


Is it valid for the Raqi to put his hand on the painful spot while performing the Ruqya? Does the Prophet‘s instruction to Uthman to put his hand on the painful spot imply that putting the hand as such is a condition for cure? Evidently, it has been done a lot, and several patients have been cured that way by Allah‘s permission.




The Ruqya done as mentioned above is valid; the Qur‘an has a healing effect, for it is described by Allah as cure when He says: ―”Say: It {the Qur‘an} is for those who believe [in it] a guidance and a healing.” [3]


It is also valid to put the hand on the painful spot and rub it gently after doing Nafth into the palms. It is also possible to do the recitation, then the Nafth directly all over the body and on the painful spot.


The Ruqya basically involves acts of recitation, supplication, Nafth and passing the hand several times on the painful spot. Performance of these acts is expected to result in healing by Allah‘s permission.


[ فتوی للشیخ ػجذاللہ الزجشیي ػلیھب تولیؼھ۔ A Fatawa by Al-Jibreen, signed by him]



[1] Sahih Al-Bukhari, Kitab Al-Mardha (Book of Patients), Hadith No. 5675 & Sahih Muslim, Kitab Assalam (Book of peace), Hadith No. 2191

[2] Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2202

[3] Fussilat sura, Ayah 44


Do you know the creature most loved by Allah?

August 29, 2013 Leave a comment


It is related that Ibn Mas’ud, may Allah be pleased with him, said, “The Messenger of Allah, may Allah bless him and grant him peace, said,

‘All creatures are dependants of Allah and the most beloved of creatures to Allah is the one who is best to his dependants.”

Al Ajluni said in Kash al Khafa (1220): “At-Tabarani related it in al-Kabir and al-Aswat, Abu Nuaym in Hilaya al Awliya and al-Bayhaqi in ash-Shiab as marfu from Ibn Masud [radiAllahu anhu]



Abu Nu’ayrn related it, as did Abu Ya’Ia, at-Tabarani, al Bazzar,  Ibn Abi Dunya, and others related it as marfu’ from Anas [radiAllahu anhu]


At-Tabarani related from Ibn Masud [radiAllahu anhu] as:

“The most beloved of creatures to Allah is the one who is of most benefit to his dependants.”


Ad-Daylami related it from Anas [radiAllahu anhu] as a Marfu report with the words:

“All creatures are dependants of Allah and under His protection, and the most beloved of creatures to Allah is the one who is best to his dependants.”


In the transmission of al-Askari from Ibn Umar [radiAllahu anhu] is that he said,

“It was asked, ‘Messenger of Allah, which person is most beloved to Allah?’ He answered, ‘The most beneficial of people to other people.”’

At-Tabarani has marfu report from Zayd ibn Khalid:

“The best  action is that which is beneficial, the best guidance is that which is followed, and the best of people is the one most beneficial to other people.”

It is attributed to Anas in ad-Durar by al-Bayhaqi in ash Shi’sb and Abu Ya’la with a weak isnad.



Ibn ‘Adi reported from Ibn Mas’ud [radiAllahu anhu] with the words:

“All creatures are dependants of Allah, and the most beloved of them to Him is the most beneficial to his dependants.”

An-Nawawi said in his Fatwas that it is a weak hadith because its  isnad contains Yusuf ibn ‘Atiyya, who the Imams agree is weak.


Al-Haflz ‘Abdu’l-Adhim al-Mundhiri related it marfu’ in his  Forty Hadiths from Anas as:

“All creatures are dependants of Allah, and the most beloved of His creation to Him is the one who is the most beneficial to his dependants. “


Abu ‘Abdullah as-Sulami reported in his exegesis:

“The dependants of Allah are the poor in need of Allah. All creatures are in need of Allah. He is the One who tends to them.”


The hadith has different paths of transmission which reinforce one another.
AI- ‘Askari said,

“These words are metaphorical and can be expanded on. It is as if since Allah is responsible for providing for His slaves and in charge of them so all creatures are like His dependants. Similar to that is the hadith which begins: “Allah has two families among mankind: the people of the Qur’an, who are the people of Allah … “

[Ibn Majah (215). Al-Albani says that it is sound]

How excellent are these words of Abu’I-Atahtyya:

Among the dependants of Allah the noblest in His Sight
is the one who is more generous to his dependants.
We have not seen any praise for someone who acts
more eloquent than his own actions.


Another said:

All creation are the dependants of Allah
and under His protection.
The one he loves the most
is the one kindest to his dependants.

At- Tayyibi, writing in ss-Seghit; said:

The best of the slaves of Allah
is the one most beneficial to them.
Every faqih has related this from the Companions.
The God of the Throne, may He be exalted,
helps the youth as long as he helps his brother



According to Ibn Hajar al-Makki in Fatawa al-Hadithiyya:
“The hadith which says:

‘Created beings are the dependants of Allah, and the most beloved of them to Him is the one who is the most beneficial to his dependants,’ is related by paths, all of which are weak.



One of them has, ‘All creatures are the dependants of Allah and under His protection, so the most beloved of creatures to Allah is the one who is best to his dependants, and the most hated of creatures to Allah is he one who is most inhibiting to his dependants.”


[Injustice and the Unjust, page-3-6]


Sunnah of Calling the Athan when Praying Alone

October 18, 2011 Leave a comment

[Sunnah of Calling the Athan when Praying Alone]

عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَقُولُ « يَعْجَبُ رَبُّكُمْ مِنْ رَاعِى غَنَمٍ فِى رَأْسِ شَظِيَّةٍ بِجَبَلٍ يُؤَذِّنُ بِالصَّلاَةِ وَيُصَلِّى فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ انْظُرُوا إِلَى عَبْدِى هَذَا يُؤَذِّنُ وَيُقِيمُ الصَّلاَةَ يَخَافُ مِنِّى فَقَدْ غَفَرْتُ لِعَبْدِى وَأَدْخَلْتُهُ الْجَنَّةَ»


Uqbah ibn Amir said,: “ I heard the messenger of Allah (sallahu alayhi wa salim) say:

“ Your lord is amazed with a shepherd high in the mountains who calls the Athan for the prayer and prays. Allah says: “ Look at my slave, he calls the Athan and Iqamah for prayer and fears me. I have forgiven my slave and admitted him to paradise.”


Collected by Abu Dawud (1205) and An-Nisa’I (666) and ibn Hibban (260) graded as being Saheeh by Shaykh Al-Albani may Allah have mercy on him)



Benefits for this topic:


Shaykh Al-Albani (may Allah have mercy on him) said :

“  Among the issues of Fiqh understood from this hadeeth is it’s Sunnah to call the Athan for the person praying alone. This is the way An-Nisa’I titled it in his Sunnan. Additionally there are other narrations which mention the Iqamah as well, like the hadeeth about the man who prayed incorrectly. Therefore, it not suitable to ignore calling the Athan and Iqamah when praying alone.

[ Silsilah Saheehah 41]



Shaykh Muhammad Adam Al-Ethiopi (may Allah preserve him) said:

“ Amazed is an attribute of Allah that the Prophet (sallahu alayhi wa salim) affirmed for Allah in the hadeeth. This attribute is affirmed to Allah in a manner that befits His Majesty. This is similar to all the other attributes that are attributed to Allah in His book. i.e Pleased, Loves, Laughs, Descends, Above His throne and others. Each and every single one of these attributes are confirmed to Allah in a manner which befits His Majesty. We mustn’t affirms these attributes of Allah in resemblance of the creation. Reason being, if that was the case we would say His Amazement is like ours, Allah being Pleased with someone is the same way when we are pleased, and so forth. So when we affirm Allah’s attributes the way He has affirmed them for Himself, we don’t have to understand these attributes  for Him  similar to His creation. He says, “ There isn’t anything like him. He is the All Hearing and All Seeing.”[ Ash-Shura 11]


When a person calls the Athan alone every Jinn, human and everything else that hears it will bear witness for him on the Day of Resurrection.

[ An-Nisa’I 645]


When a person calls the Athan and Iqamah and prays alone the Angels join him in prayer.

[ Al-Bayhaqi in Kubura 1/406]

“ Allah says: “ Look at my slave…

This is said to the Angels to get them to be amazed as well.


It’s legislated to call the Athan for the person who’s praying alone even if no one hears it. Furthermore this hadeeth refutes those people who say the athan is only called for the congregation.


The Athan is a reason to have past sins forgiven and enter Jannah.


This hadeeth affirms Allah’s attribute, “ Amazed “


The superiority of doing worship alone away from the people.


“ A shepherd high in the mountains…

refers to a person who stays away from the affairs of the people. Also it carries the meaning during the times of Fitnah. He flees away from the people during the Fitnah with his religion

[ Sharh Sunnah An-Nisa’I vol 8/ 111-112]


·         Translator’s note:

It’s permissible for a woman to call the Athan and Iqamah in the comfort of her own home. Moreover it’s established that Aisha (Radi Allahu An ha) called the athan and Iqamah. Hence the women can practice this sunnah.

For more detail refer to [ Muhallah by Ibn Hazm, Al-Mughani by Ibn Quddamah, Rawadahtun Nadeeyah by Siddeq Hasan Khan]

قال طاووس كانت عائشة تؤذن وتقيم

    Tawous said “ Aisha (radi Allahu Anha) used to call the Athan and Iqamah”Musanaf Abdur Razzaq Isnad Hasan]

%d bloggers like this: