Fatawa Ibn Baaz

Offerings to Other than Allaah is Major Shirk Question: Seeking nearness to Allaah by slaughtering sheep by the graves of pious people is customary among my people. I objected to it, but they became more adamant. I said: This is Shirk. They said: We do worship Allaah in the best manner! What is wrong with visiting Allaah's Awliya, [1] and say in our supplication, O Allaah, we ask You by the right of the pious slave of Yours, so-and-so. Cure us, or relieve us from such and such misfortune. I said to them: There is no room for intermediaries in our religion. They said: Leave us alone. My question is: What do you think is the best remedy for those people? What can I do to them? And how do I combat this innovation? Answer: It is known, from the proofs of the Qur'an and Sunnah that seeking nearness by slaughtering to other than Allaah, such as pious people, Jinn, idols, or any other creatures, is Shirk and practices of pre-Islamic era and the pagans. Allaah, the Exalted says: Say, My Salah, and offering, and my life, and my death are all for Allaah, the Lord of the worlds. He has no partner. And so am i commanded, and I am the first of the Muslims. [2] Allaah, Glorious is He, clarifies in this Verse that sacrificing to other than Allaah is Shirk, just as performing the prayer to other than Him. Allaah, the Exalted, says: We have given you al-Kawthar. So pray to your Lord and offer sacrifice. [3] In this Surah Allaah, Glorious is He, instructed His Prophet to pray to His Lord, and sacrifice to Him, contrary to the people of Shirk who pray and slaughter to other than Allaah. Allaah, the Exalted says: And your Lord has decreed that you should worship none other than Allaah. [4] He also says: And they commanded only to worship Allaah, being sincere to Him [5] There are many Verses that convey this meaning. Since sacrifice is a act of worship, then it must be dedicated sincerely to Allaah. Imam Muslim narrated in his Sahih that the Commander of the Believers, Ali said that the Messenger of Allaah (sallallaahu alaihi wa sallam) said: Allaah curses him who sacrifices to other than Allaah [6] As for those who say: I adjure Allaah by the right of His beloved believers, or by the honour of His beloved believers, or by the right of the Prophet, or by his honour. Such adjuration does not constitute Shirk, but it is an innovation, according to the assembly of people of knowledge and means of Shirk, because of the supplication is an act of worship, and the way it should be made is not subject to opinion. There is no proof related to the Prophet (sallallaahu alaihi wa sallam) denoting legality, or permissibility or duration by the right or honour of any human. Hence, it is not permissible for the Muslims to innovate a type of Tawassul (a duration) which Allaah, the Exalted, does not legitimise. Allaah, the Exalted, says: Or do they have partners who legalise for them acts of worship which Allaah does not permit. [7] And the Prophet (sallallaahu alaihi wa sallam) said: He who imitates in this matter of ours that is not from it, shall have it rejected [8] His statement shall have it rejected means that it shall not be accepted by Allaah from the one who introduces it. It is incumbent upon the Muslims to restrict themselves only to what Allaah has legitimised, and to beware of what people innovate. As for the legitimate Tawassul, it is adjuring Allaah Names and Attributes. It can be effective by upholding the beliefs in His Oneness, doing good deeds, charitable donations and by believing in Allaah and His Messengers. It is Allaah who grants success.

[1] Awliya, pl. Of Waliy, a favourite of Allaah. [2] Al-Anam 6:162,163 [3] Al-Kawthar 108:1,2 [4] Al-Israa 17:23 [5] Al-Bayyinah 98:5 [6] Muslim no. 1978 [7] Ash-Shura 42:21 [8] Al-Bukhari no. 2697 and Muslim no. 1718 Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyah Vol. 1 Page 37

The Belief That The Messenger Is Present In Every Place And Location Question: Is the Messenger, sallallaahu 'alaihi wassallam, present and to to found in every place? And did he know the affairs of the Unseen? Answer: It is known in the Religion by necessity, and by the evidences of the legislation (sharee'ah), that the Messenger of Allaah, may the salutations and peace of Allaah be upon him, is not present (or to be found) in every location. Indeed his body is in his grave only in al-Madeenah al-Munawara. As for his soul, then it is in the highest company in Paradise. And that which is evidence for that is what is established from him, sallallaahu 'alaihi wassallam, that he said: "O Allaah, (place me) in the highest company" (Al-Bukhaaree, Chapter of Battles, 4437. Muslim, Chapter of the Excellence of the Companions, 87-2444) He said this three times and then passed away. Indeed, the Scholars of Islaam, from the Companions and those who followed them, have agreed by concensus ('ijmaa), that the Prophet, sallallaahu 'alaihi wassallam, was buried in the house of A'isha (radhi Allaahu anhaa), which was next to the Sacred Mosque (in Madeenah). And his body has not ceased to remain there thoughout history. As for his soul and the souls of the rest of the Prophets and Messengers and the Believers, then all of them are in Paradise, in lofty stations and levels in accordance to that which Allaah has specified for them due to their knowledge, faith (eemaan) and patience upon undertaking hardships in the path of calling to the truth.As for the unseen, then noone knows it except for Allaah alone. That which was known by the Messenger (sallallaahu 'alaihi wassallam) and other than him from the creation of the unseen matters, it was that which Allaah had informed him of, from that which is found in the Noble Qur'aan and the Pure Authentic Sunnah - from the explantions/clarifications of the affairs of Paradise, Hellfire and Judgement Day and other than that, from that which is indicated in the Qur'aan and authentic ahadeeth, such as news regarding the Great Liar/Anti-Christ (Ad-Dajjaal), the Sun rising from the West,

the emergence of the Beast of the earth, the descent of 'Eesaa ibn Maryam close to the Hour (Judgement Day), and that which resembles it, due to the statement of Allaah: "Say: None in the Heavens and the Earth knows the Ghaib (Unseen) except Allaah, nor can they perceive when they shall be resurrected." (An-Naml:65) And His, The Most High, statement: "Say,(O Muhammad): I do not say to you that with me are the treasures of Allaah, nor that I know the Unseen.." (Al-An'aam:50) And the statement of Allaah in Sooratul-A'raaf: "Say, (O Muhammad): I have no power of benefit nor (avert) harm for myeslf except as Allaah wills. If I had knowledge of the Unseen (Ghaib), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe." (Al-A'raaf: 188) And the ayaat with this meaning are many. And it established authentically upon the Messenger of Allaah (salallaahu 'alaihi wassallam), in narrations that show that he did not have knowledge of the Unseen. From that is what is established in his (salallaahu 'alaihi wassallam) response to (the Angel) Jibreel when he asked (the Messenger of Allaah): "When is the Hour?" He (salallaahu 'alaihi wassallam) said: "The one being questioned knows no better than the questioner." He (salallaahu 'alaihi wassallam) also said: "Regarding five (matters), none knows them except Allaah", then he (salallaahu 'alaihi wassallam) recited: "Verily, Allaah! With Him alone is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in which land he will die. Veril Allaah is All-Knower, All-Aware." (Luqmaan:34) [Al-Bukhaaree, Chapter of Eemaan (50). Muslim, Chapter of Eemaan (9), fromthe hadeeth of Abu Hurayrah). And from that is also the incident of the accusations of lewdness from the slanderers of A'isha (radhi Allaahu 'anhaa), when he (salallaahu 'alaihi wassallam) did not know her innocence (from the lies against A'isha) until the Aayah was revealed in Soorah an-Noor. And also when the necklace of A'isha (radhi Allaahu 'anhaa) was lost in one of the battles and he (salallaahu 'alaihi wassallam) did not know its whereabouts, and he sent a group to go and search for it, but they were not able to find it - and when her camel stood up, they found it under it. And this is just a few from many Prophetic narrations that are to be found with this meaning.

As for that which some of the Soofees think from his (salallaahu 'alaihi wassallam) knowing the Unseen matters and him (salallaahu 'alaihi wassallam) being present in front of them on the occassion of the celebration of his (salallaahu 'alaihi wassallam) [socalled] birthday and other than that, then this is something false with no foundation or [textual] origin to it. And this is something by way of their ignorance of the Qur'aan and the Sunnah and that which the Righteous Predecessors (As-Salafus-Saaleh) were upon. So we ask Allaah for ourselves and for all Muslims goodness from that which they are tried/afflicted with, just as we ask Him, the Most Perfect, that He guides us and them altogether, to His Straight Path - indeed He is the Hearer and One who responds (to those who supplicate to Him). Shaykh `Abdul-`Azeez Bin Baz "Al-Mujaahid" (66) / Second year - 2 issues 33 and 34 - Muharram/Safar 1412AH Translated by Abu Khadeejah The Ruling Concerning Posing Questions to the Fortune-tellers and Soothsayers. Question: My father suffered from a psychological disease. This disease stayed with him for some time. There were visits to the hospital during that time. Some of our relatives advised us to visit a specific women as they said that she knew a cure for that kind of disease. They also said all you need to do is give her his name and she will tell you what is afflicting him and will give you a cure. Is it allowed for us to visit that women? Help us, may Allah reward you with good. Answer: It is not allowed to either put questions to or to believe in that women or any other like her. This is because she is from the fortune-tellers and soothsayers, who claim to have knowledge of the unseen and who seek the help of the jinn for their cures and their information about people. It has been authentically reported that the Messenger of Allah (sallallaahu ‘alaihi-wasallam) said, "If a person goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty nights.” Muslim recorded this in his Sahih. It is authentically narrated that he said, "Whoever goes to a fortune-teller or a soothsayer and believes in what he says, he has then disbelieved in what has been revealed to Muhammed (sallallaahu ‘alaihiwasallam).” [1] There are many Ahadith with that meaning. Therefore, it is a must to stop such people and those who visit them. They should not be questioned nor should they be believed. They should be taken to the people in authority in order to receive the punishment they deserve. Allowing them to be present and not taking them to the authorities harms society

as a whole. Leaving them would also help them in deceiving the ignorant people, who will ask them questions and believe in them. [2] The Prophet (sallallaahu ‘alaihi-wasallam) said, "If anyone of you sees an evil, he must change it with his hand. If he is not able to, then he should do so with his tongue. And if he still not able to, then with his heart and that is the weakest of faith.” This was recorded by Muslim in his Sahih. There is no doubt that taking them to the authorities, such as the mayor of the city, the people whose job it is to enforce right and eradicate evil, and the courts, is part of the general concept of removing them by one’s tongue. It is also part of helping another in righteousness and piety. May Allah support all the Muslims in that which is best for them and protect them from every evil. ________________________ [1] Recorded by Ahmed. It seems that the correct version in Sahih Muslim is without the words "and believes in what he says.” Allah Knows Best. [2] The ruling in this question also applies to all of the other forms of predicting the future that have become commonplace in the West, such as astrologers and psychic networks. Muslims must avoid them completely and must not believe in their statements. Shaykh `Abdul-`Azeez Bin Baz Islamic Fatawa Regarding Women - Darussalam Pg.30-32 The Ruling Concerning Putting a Knife on a Child in Order to Protect Him. Question: I have seen some people placing a knife on their small children saying, “This is so the Jinn do not come to him.” Is this practice correct? Answer: This is an objectionable act and there is no sound source for it. It is not allowed to do such a thing. What is legally sanctioned is to seek refuge from them by Allah’s complete words from every devil and poisonous pest, as has been confirmed from the Prophet (sallallaahu ‘alaihi-wasallam). He use to seek protection by those words for his grandsons al-Hasan and al-Husain ibn Ali. It is also sanctioned to make dua for them by asking Allah to protect them from every evil.

As for putting a knife or something similar, or iron, wood or other substances, with the belief that such will protect them from the jinn, it is an evil practice that is not allowed. Similar is the ruling with respect to hanging an amulet over them, which is what is called al-tama’im. This is not allowed because the Prophet (sallallaahu ‘alaihi-wasallam) said, “ Whoever hangs an amulet, Allah will not complete [his affair] for him. ” [1] In another narration the Prophet (sallallaahu ‘alaihi-wasallam) said, “ Whoever wears an amulet has committed Shirk .” [2] May Allah bestow understanding of the religion upon all Muslims, and steadfastness in the religion. We seek refuge for ourselves and them from everything that differs from His pure law. __________________________ [1] Recorded by Ahmed, Ibn Hibban and others. [2] Recorded by Ahmed, al al-Hakim. Shaykh `Abdul-`Azeez Bin Baz Islamic Fatawa Regarding Women - Darussalam Pg.39-40 The Difference Between the Wine and Alcohol of this World and That of the Next Question: We all know that alcohol is forbidden for us in this world and that it intoxicates and causes confusions, which is why it is filthy, why drinking it is from the acts of Shaytaan, and why – as the Messenger of Allaah Salallaahu alayhi wa sallam informed us – it is the mother of evil deeds. Noble Shaykh, my question is this: Why is alcohol forbidden in this life and permitted in the next? Answer: The wine of the Hereafter is pure; it neither intoxicates nor harms. It is the wine of this world only that intoxicates, harms, and confuses. All of the direct and indirect harms associated with the wine of this world are non-existent in the wine of the next life. Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyah vol.8, p.415 DARUSSALAM

It is Not Permissible to describe a Dead Person as ‘the forgiven’ or upon whom is mercy’

All praise is due to Allaah and may peace and blessings of Allaah be upon His servant and His Messenger, Muhammad and upon all his family and Companions. As for what follows: Many announcements have appeared in the newspapers concerning the deaths of some people, as have the notices of bereavements placed by relatives of the dead, describing the dead therein as ‘forgiven’ or saying ‘upon whom is mercy’, or such like sayings, indicating that he is one of the inhabitants of Paradise. It is not unknown to any who has knowledge of the religion of Islaam and its beliefs that this is one of the things which is known to none except Allaah, and that the belief of Ahlus-Sunnah wal-Jama’ah is that it is not permissible to testify for anyone that he is in Paradise or Hell, except those who are documented in the Qur’aan, such as Abu Lahab, or those whose end was testified to by the Messenger Ahlus-Sunnah wal-Jama’ah, such as the ten from among the Companions, may Allaah be pleased with them, and their like. Or others such as them, for whom there is evidence of their being forgiven or shown mercy. Therefore it is incumbent to say instead: “May Allaah forgive him” or: “May Allaah have mercy on him”, or similar words of supplication for the dead. I ask Allaah, the Most Glorified that He guide us all to the Straight Path. And may peace and blessings of Allaah be upon our Prophet Muhammad and upon all his family and Companions. Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyah, vol.1, p.207, DARUSSALAM The Ruling Concerning One Who Opposes the laws of Allah. Question: What is the ruling concerning one who says, “Some of the laws of the Shariah need to be reviewed, as they are in need of adjustment since they are not compatible with the developments of this day and age. For example, concerning inheritance, the law that says that a man gets twice the share of a women needs to be reconsidered.” What is the Islamic ruling concerning one who says something of this nature? Answer: The laws that Allah has laid down for His servants and has made clear in His Noble Book or upon the tongue of His Messenger (sallallaahu ‘alaihi-wasallam) – such as the laws of inheritance, the five daily prayers, zakat, fasting and so forth that Allah has made clear for His servants and concerning which the Muslim Nation ( ummah ) is in agreement – may not be opposed or changed by anyone as they have been laid down to be applied for this Nation for the time of the Prophet (sallallaahu ‘alaihi-wasallam) and after him until the Hour [of Judgement] is established.

From those laws is the giving of preference [in inheritance] to male children over female children, and grandchildren, and full brothers and half brothers from the father. Allah has made this clear in His Noble Book and there is a consensus of the Muslim scholars upon it. It is, therefore, obligatory to act upon it with faith and belief. If a person alleges that something different from what the Shariah has stated is better or more suitable, then he is a disbeliever. Similarly, anyone who says that it is permissible to go against the Shariah is also a disbeliever. This is because he is opposing Allah and His Messenger (sallallaahu ‘alaihi-wasallam), as well as the consensus of the ( ummah.) it is upon the ruler to ask him to repent if he is a Muslim. If he repents [that is accepted from him]. If he does not repent, then he must be killed as a disbelieving, apostate from Islam. This is because the Prophet (sallallaahu ‘alaihi-wasallam) said, ''Whoever changes his religion is to be killed." [1] We ask Allah for safety and for all Muslims safety from the misguidance and trials and from differing from the pure Shariah. ________________________ [1] Recorded by al-Bukhari, Ahmed, Abu Dawud, al-Nasai, al-Tirmidhi and ibn Majah. Shaykh `Abdul-`Azeez Bin Baz Islamic Fatawa Regarding Women - Darussalam Pg.32-33 It is Not Permissible to distinguish Ali with the Invocation Alaihis -Salam (peace be upon him) Question: I was looking though the subjects covered in the book Aqd Ad-Durar fee Akhbar AlMuntathar ... in some of the narrations attributed to Ali bin Abi Talib, may Allaah be pleased with him, I find that they are written thus: It is reported on the authority of Ali bin Abi Talib, Alaihis-Salam (upon him be peace) that Allaah's Messenger (sallallaahu alaihi wa sallam) said: There will come forth a man from among my family with nine banners. What is the ruling on using this expression, I mean Alaihis-Salam (upon him be peace) or the like for other then the Messenger of Allaah (sallallaahu alaihi wa sallam)? Answer: It is not appropriate to distinguish Ali with this saying. Rather, what is legislated is that it be said in his case and the case of other Companions: Radhi Allahu Anhu (may Allaah be pleased with him), Radhi Allahu Anhum (may Allaah be pleased with them) or: Rahimahullah (may Allaah have mercy on him). This is because there is no evidence for distinguishing him by it. Likewise is the expression used by some: Karram Allahu Wajhahu (may Allaah bless his countenance), there is no evidence for using it, nor is there any reason to distinguish him by it. It is best to treat him the same as the rest of the

Well-Guided Caliphs and not to apply any special words to him which are not applied to the others, when there is no evidence to support it. Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyah Vol. 1 Page 114 The Wahhabites do not reject the Intercession of the Prophet (sallallaahu alaihi wa sallam) Question: Do the Wahhabites reject the intercession of the Messenger (sallallaahu alaihi wa sallam)? Answer: It is clear to anyone who has studied the life of Muhammad bin Abdul-Wahhab and his followers, that they are innocent of this charge, because the Imam (may Allaah have mercy on him) has confirmed in his books - especially Kitab At-Tawhid and Kashf AshShubuhat - (the belief in) the intercession of the Messenger (sallallaahu alaihi wa sallam) for his people on the Day of Resurrection. From this it is clear that the Imam and his followers did not reject belief in the intercession of the Messenger (sallallaahu alaihi wa sallam) and that of other Prophets, angels and believers, rather they confirm it, as Allaah and His Messenger (sallallaahu alaihi wa sallam) have confirmed it. This is what our righteous ancestors followed, acting upon from the Book (of Allaah) and the Sunnah. From this it should be clear to you that what has been transmitted regarding the Shaikhs rejection of the intercession of the Prophet (sallallaahu alaihi wa sallam) is the falsest of statements, a deviation from the path of Allaah and a lie upon those who follow him. The Shaikh (may Allaah have mercy on him) and his followers only rejected seeking intercession from the dead and such like. We ask Allaah that He protect and save us and you from all that invokes His wrath. And Allaah is the Granter of Success. Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyah Vol. 1 Page 331

Legitimate and Illegitimate Amulets Question: Abdullah bin Mas'ud, may Allaah be pleased with him, said: I heard the Messenger of Allaah (sallallaahu alaihi wa sallam) say: Verily, incantations, amulets and Tiwalah are Shirk. [1] Jabir, may Allaah be pleased with him, said:I had an uncle who used to treat people with incantations for the scorpion's sting. When the Prophet (sallallaahu alaihi wa sallam) forbade incantations, he came to him and asked him: O Messenger of Allaah, You have forbidden incantations, and I treat those who are stung by scorpions with incantations. He (sallallaahu alaihi wa sallam) said: He who can help his brother, let him

do so. [2] How do we compromise between the Hadith which forbids, and that which permits? And what is the ruling on wearing an amulet containing Qur'anic words on the chest of the affected person? Answer: The forbidden formulas for incantations are those containing Shirk, beseeching other than Allaah, or meaningless words. But incantations that are free from such things, are legitimate, and are among the great means of healing. The Prophet (sallallaahu alaihi wa sallam) said: There is no harm in incantations as long as they do not include Shirk. [3] And he (sallallaahu alaihi wa sallam) said: He who can help his brother, let him do so.[4] He also said: No incantation for other than the envious eye or venomous sting. [5] This means the most affective and beneficial incantation is that which is used in these two cases. The Prophet (sallallaahu alaihi wa sallam) was himself treated with incantation, and he treated others with it. As for wearing amulets by children and patients, it is not permissible. Such are called trinkets. But the most valid opinion is that they are a form of Shirk, and unlawful, because the Prophet (sallallaahu alaihi wa sallam) said: He who wears an amulet; may Allaah not help him, and he who wears a shell; may Allaah not protect him. [6] He who wears an amulet commits Shirk.[7] And he (sallallaahu alaihi wa sallam) said: Verily, incantations, amulets and Tiwalah are Shirk. [8] The scholars are at variance regarding the legality of wearing amulets containing Qur'anic Verses. The correct verdict is that they are unlawful, for two reasons: 1. The general prohibition of wearing any kind of amulets according to the Prophetic traditions whether they contain Qur'anic Verses or not. 2. Leaving no room for formulas of Shirk, for if the amulets containing Qur'anic verses were allowed then they may be confused with the other amulets, and that will keep the door open to Shirk, and all kinds of amulets would be worn on that ground. It is known that closing the door to things that lead to Shirk and evil deeds is one of the greatest judicial objectives. It is Allaah who grants success. [1] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418 [2] Muslim no. 2199 [3]Muslim no. 2200 [4] Muslim no. 2199 [5] Al-Bukhari no. 5705 and Muslim no. 220 [6] Ahmad 4:154 and Abu Yaýla no. 1759. See Majmaýuz-Zawaýid 5:103 [7] Ahmad 4:156 and Al-Hakim 4:417. See Majmaýuz-Zawaýid 5:103 [8] Abu Dawud no. 3883, Ahmad 1:381 and Al-Hakim 4:418

Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyah Vol. 1 Page 40

Seeking Remedy by the Quran Question: What is the ruling on seeking remedy by the Qur'an, supplications and amulets? Answer: It is permissible to seek remedy by the Qur'an, according to the following Hadith which is narrated by Abu Sa'id Al-Khudri, may Allaah be pleased with him, who said: A group of the Companions of the Prophet (sallallaahu alaihi wa sallam) went in a trip, and stopped by an Arab tribe whom they asked to accommodate them, but the people of that tribe refused. It so happened that the chief of that tribe was stung. His people tried their best to heal him but were unable to do so. They said to each other: Would that we seek help from those transients. They may have something. They came to them, and said. O people, our chief is stung, and we tried our best to heal him to no avail. Can you do something about it. One of the companions said, Certainly, by Allaah I will use incantations. But you refused to accommodate us when we asked you. I will not recite any incantations for him unless you promise us a reward. They agreed to give them a herd of sheep. The man went to the chief, and recited Surah Al-Fatihah while spitting on him. The chief recovered as though his ties were undone, and began walking as if nothing had happened to him. Abu Said said: They gave the reward which they promised them. Some of the Companions suggested that they should divide the sheep. But the person doing the incantations said, Do not do that until we go to the Messsenger of Allaah (sallallaahu alaihi wa sallam) and report to him what happened, and see what he will order us to do. When they came to the Messenger of Allaah (sallallaahu alaihi wa sallam). He asked the man doing the incantations: How did you know that Surah Al-Fatihah could be used for incantation? You did the right thing. Divide the sheep among yourselves and give me a share. [1] This Hadith signifies the legitimacy of seeking remedy by the Qur'an. As for the amulets that contain Qur'an Verses, it is not permissible according to the valid opinion of the scholars. And it is Allaah who grants success. May he exalt the mention of our Prophet Muhammad, his household, and his Companions. [1] Al-Bukhari no. 2276, Muslim no. 2201, Abu Dawud no. 3418 and At-Tirmithi nos. 2063, 2064 Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyah Vol. 1 Page 50

Seeking Treatment from Witchcraft Question: There are some people who claim that they apply spiritual healing to patients. When I visited one of them, he said to me: Write your name, and yours mother's name, and come tomorrow. When I came to him the next day he said: You are suffering from such and such sickness, and your cure is with such and such. One of them claimed that he used the

Words of Allaah for healing. What do you think of those people? And what is the ruling on consulting them? Answer: It is obvious that he who applies this for healing deals with Jinn, and claims the knowledge of the unseen. It is not permissible to seek healing from nor to consult him. The Prophet (sallallaahu alaihi wa sallam) condemned this sort of person saying: He who visits a fortune-teller and consults him, no prayer of his would be accepted for forty days. [1] It is authentically reported in many Hadiths that the Prophet (sallallaahu alaihi wa sallam) forbade visiting, consulting or believing soothsayers, fortune-tellers or sorcerers. He (sallallaahu alaihi wa sallam) also said: He who visits a seer and believes what he says, has certainly denied what was revealed to Muhammad (sallallaahu alaihi wa sallam). [2] Whoever lays claims to the knowledge of the unseen through geomancy,[3] or through asking a patient what is his name, or his mother's name is, or the names of his relatives, is a soothsayer, or a sorcerer, whom the Prophet (sallallaahu alaihi wa sallam) forbade consulting and believing.

[1] Muslim no. 2230 and Ahmad 4:68, 5:380 [2] Abu Dawud no. 3904, At-Tirmithi no. 135, Ibn Majah no. 639 and Ahmad 2:408, 476 [3] Geomancy, divination by means of a figure made by a handful of earth thrown down at random, or by figures of lines formed by a number of dots made at random. (The Random House Dictionary) Shaykh `Abdul-`Azeez Bin Baz Fatawa Islamiyah Vol. 1 Page 46

If A Woman Ends Her Menses Before Sunset, She Must Perform The Dhuhr And Asr Prayer Question: When a menstruating woman becomes pure before before sunrise is it obligatory upon her to perform the maghrib and 'ishaa prayers? Similarly, if she becomes pure before sunset, is it obligatory upon her to perform the dhuhr and 'asr prayer? Answer: If a mentruating or post-partum bleeding woman becomes pure before sunset, it is obligatory upon her to perform both dhuhr and 'asr prayers according to the strongest opinion among the scholars. Similar is the case if she becomes pure before dawn. In that case, she must perform the maghrib and 'ishaa prayers. This has been narrated from 'Abdur-Rahmaan ibn Awf and 'Abdullaah ibn Abbaas. This is the

opinion of the majority of the Scholars. Similarly, if a menstruating or post-partum bleeding woman becomes pure before sunrise, it is obligatory upon her to perform the Fajr prayer. And from Allaah is guidance. Shaykh `Abdul-`Azeez Bin Baz From "Islamic Fatawa Regarding Women", Darussalam Publishers and Distributors. P84.