Meaning of the verse, “and do not throw yourselves into destruction”

Can you please clarify the meaning of the verse of 2.195] And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good. I am confused because on this fatwa it referred to not spending in the cause of Allah The question number 46807 .
but then I read another fatwa where it said referred to it as killing yourself If I have understood it correctly Sheik. The question number 21589 Can you please clarify Sheik?.

Praise be to Allaah.

The scholars – mufassireen, fuqaha’ and others -- are unanimously agreed that the verse in which Allaah says (interpretation of the meaning): “And spend in the Cause of Allaah (i.e. Jihad of all kinds) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allaah), and do good. Truly, Allaah loves Al-Muhsinoon (the good-doers)” [al-Baqarah 2:195] was revealed in the context of enjoining spending, and with regard to the reason for the revelation of this verse it was narrated that some of the Sahaabah wanted to focus on their farms and trade, and forsake jihad for the sake of Allaah, and Allaah warned them against doing that in this verse.

Imam al-Bukhaari (may Allaah have mercy on him) narrated from Hudhayfah ibn al-Yamaan (may Allaah be pleased with him) that he said concerning this verse: It was revealed concerning spending (in the way of Allaah). End quote. (al-Bukhaari, no. 4516).

Al-Tirmidhi (2972) narrated that Aslam Abu ‘Imraan said: We were in the city of the Byzantines and there came out to us a large number of Byzantines. One of the Muslim men charged at the Byzantine ranks until he penetrated among them, and the people shouted and said: Subhaan Allaah! He has thrown himself into destruction! Abu Ayyoob al-Ansaari stood up and said: O people, you are misinterpreting this verse. Rather this verse was revealed concerning us Ansaar, when Allaah granted victory to Islam and the number of its supporters increased. We said to one another in private, and not to the Messenger of Allaah (blessings and peace of Allaah be upon him): Our wealth and property have diminished. Allaah has granted victory to Islam and the number of its supporters has increased. We should focus on our wealth and property and try to take care of them. Then Allaah revealed to His Prophet (blessings and peace of Allaah be upon him) a verse which refuted what we said: “And spend in the Cause of Allaah (i.e. Jihad of all kinds) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allaah)”. So destruction here referred to focusing on wealth and property, and abandoning jihad. Abu Ayyoob continued to strive in jihad for the sake of Allaah until he was buried in Constantinople.

Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 13.

Despite that, the scholars -- both earlier and later -- also quoted this verse as evidence to show that it is forbidden to kill oneself or harm oneself or throw oneself into destruction by any means, based on the general meaning of the words of the verse and by analogy, and they affirmed the basic usooli principle which says: what counts is the general meaning of the words, not the specific reason for revelation.

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

As for restricting it to that -- meaning restricting the verse to the matter of not spending for the sake of Allaah -- that is subject to further discussion, because what counts is the general meaning of the wording. End quote.

Fath al-Baari, 8/185

Al-Shawkaani (may Allaah have mercy on him) said:

i.e., do not do that which will bring about your destruction. The salaf had a number of opinions concerning the meaning of the verse. The truth is that what matters is the general meaning of the wording not the specific reason for revelation. Everything that may be called destruction in religious or worldly terms is included in that. This is the view of Ibn Jareer al-Tabari. End quote.

Fath al-Qadeer, 1/193

This is also indicated by the various interpretations that the salaf gave for this verse. It was narrated from al-Bara’ ibn ‘Aazib (may Allaah be pleased with him) that he regarded the one who committed a sin then despaired of the mercy of Allaah as throwing himself into destruction.

Ibn Hajar said in Fath al-Baari (8/33): It was narrated by Ibn Jareer and Ibn al-Mundhir with a saheeh isnaad.

Thus it becomes clear that the two answers previously given on our website do not contradict one another. What is mentioned in question number 46807 explains the reason for the revelation of this verse and the context in which it was revealed.

The answer to question number 21589 is quoting as evidence the general meaning of the wording of the verse, and explaining that it is not permissible to throw oneself into destruction in any sense, whatever the form of this destruction or harm.

And Allaah knows best.
Its the responsibility of every Moslem in learning Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be aware of the basic of Islam and why it was reviled you bet it was vituperated and verity teaching of holy Quran and with Quranic tajweed we read Quran we can understand better all the replies that are necessitated if we study koran from a qualified Quran tutor he will let you know verity substance of Islam and why koran was reviled for it we should gain the information of the Holy Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we continue with not simply learning quran for beginners but gaining the information of Quran tafseer and one query that we all is required to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the query remains the very same that the reasons why we are here in the world but if yes then whom we have to respond is there any Divine All these response can be found when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our job.

Commentary on the verse in which Allaah says (interpretation of the meaning): “And most of them believe not in Allaah except that they attribute partners unto Him (i.e. they are Mushrikûn, i.e. polytheists” [Yoosuf 12:106]

Allaah, may He be exalted, says: “And most of them believe not in Allaah except that they attribute partners unto Him (i.e. they are Mushrikûn, i.e. polytheists” [Yoosuf 12:106]. What is the meaning of this verse? What is meant by shirk in this verse?.

Praise be to Allaah.

Its the responsibility of every Moslem to learn Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be conscious of the basic of Islam and why it was reviled you bet it was railed and truth teaching of holy Quran and with tajweed we read Quran we can understand better all the responses that are demanded if we study koran from a qualified Quran tutor he will let you know verity core of Islam and why koran was reviled for it we should gain the information of the Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we keep on with not simply learning quran for beginners but gaining the ability of Quran tafseer and one inquiry that we all is necessary to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the exact same that the reasons why we are here in the world but if yes then whom we have to reply is there any Lord All these reply exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

Black Magic and Satanic Possession

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.

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-the-norm behavior.

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.

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

Possession and the illusions and facts that are connected to it

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.
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?.

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.

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.

She betrayed her husband and put a spell on him, and he turned against his family

My son married a bad woman who put a spell on him, as a result of which he turned against his whole family, and he would not refuse any demand she made, no matter what it was.
The Society for Enjoining the Good caught her with her lover, and it was proven that she had committed this crime. Yet despite that my son refused to divorce her and he always defends her.
We entered her house and found some weird things. We found a shoe placed on top of the Book of Allaah on top of the wardrobe (we seek refuge with Allaah), and we found other things. She has female servants from a land where they are known for witchcraft.
This made us certain that she had bewitched my son, so we went to one of the shaykhs to recite Qur’aan over him, and the signs of having been bewitched were found on him.
Now he is refusing any treatment and he does not believe us when we tell him that he has been bewitched. What should we do? Should we go to a practitioner of witchcraft to undo the spell?
His father has died and he is now demanding that we give him his share of his father’s estate. Should we give him the money when he is bewitched and will waste the money? This woman took all his money and spent it on witchcraft and trickery. And he has children who are in need of this money.

Praise be to Allaah.  

Firstly:

No doubt what has happened to your son is a trial for you, and we ask Allaah to grant you patience and make you steadfast in adhering to His religion; and we ask Him to heal your son. It is obvious that he has fallen prey to the effects of witchcraft so you should not blame him for the way in which he treats you. No rational person would be content to learn of any of the things that his wife has done and remain silent about them. But it seems that the witchcraft has affected him greatly, to such as extent that he agrees with her and has turned against you.

In the answer to question no. 11290 we have already explained that it is haraam to treat witchcraft by means of witchcraft. In that answer and in the answer to question no. 12918 we have explained the shar’i method of treating witchcraft.

You can treat your son by reciting Qur’aan over water and giving it to him to drink without his knowledge. And you have to constantly make du’aa’ whilst using this remedy, that Allaah may relieve him of this distress and harm.

Secondly:

Whether your son should be given his share of the inheritance depends on whether he will dispose of the money properly. If the money will fall into his hands or his wife’s hands and they will never dispose of it properly, then it is not permissible for you to let him have the money; you should keep it with you and spend on him and his children from it. This is a trust which has been given to you, and you should not be careless about it.

Allaah says (interpretation of the meaning):

“And give not unto the foolish your property which Allaah has made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice.

6. And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them, but consume it not wastefully and hastily fearing that they should grow up, and whoever (amongst guardians) is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his labour). And when you release their property to them, take witness in their presence; and Allaah is All‑Sufficient in taking account”

[al-Nisa’ 4:5, 6]

Shaykh ‘Abd al-Rahmaan al-Sa’di said:

Sufaha’ [translated here as “the foolish”] is the plural of safeeh, which refers to one who is unable to dispose of money properly, either because he has no powers of reasoning, such as one who is insane or feeble-minded, etc, or because he is lacking in wisdom, such as a child and one who is immature. Allaah has forbidden guardians to give such people their wealth, for fear that they will destroy it and waste it, and because Allaah has made wealth means of support for His slaves, in their religious and worldly interests. These people will not look after it properly and guard it, so Allaah has commanded their guardians not to give it to them, rather they should provide for them from it, clothing them and spending on them from it, and taking care of their religious and worldly needs. And they should speak to them words of kindness and justice, by promising them, when they ask for it, that they will give it to them after they become mature and so on. They should speak to them kindly to soften their hearts. The fact that Allaah gives control of the wealth to the guardians indicates that they are obliged to take care of the wealth of the foolish just as well as they would take care of their own wealth, guarding it, disposing of it properly and not exposing it to danger.

This verse indicates that the cost of spending on the insane, the young and the foolish should come from their own wealth, if they have wealth, because Allaah says (interpretation of the meaning): “but feed and clothe them therewith” (v. 5).

Tafseer al-Sa’di.

This matter should be referred to the shar’i court and proof should be established that this son cannot handle his money properly, so that the court will prevent him from accessing it and will appoint a guardian to look after his money.

And Allaah knows best.

What is meant by the devils being chained up in Ramadaan?

What do you say about the devils being chained up in Ramadaan?.

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 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 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.

Can we see the jinn? Do they have a real form?

Can the jinn appear in human form? Do the jinn have a real form?.

Praise be to Allaah.  

The question is composed of two parts.

1 – Do the jinn appear in human form?

2 – Do the jinn have a real form?

With regard to the first question, it may be said:

Firstly: it should be noted that the basic principle concerning the jinn is that they are concealed from mankind, hence they are called jinn, because the Arabic root janna refers to a single original meaning which is to cover and conceal, as Ibn Faaris said in Maqaayees al-Lughah. The jinn are so called because they are concealed from mankind, and the foetus is called janeen in Arabic because he is concealed in his mother’s womb, and a garden is called jannah because it is concealed by trees, and an insane person is called majnoon because his mind is covered, and so on in all derivations from this root.

Allaah has told us of this when He said (interpretation of the meaning):

“O Children of Adam! Let not Shaytaan (Satan) deceive you, as he got your parents [Adam and Hawwaa’ (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. 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]
Secondly: can they appear in human form?

The answer to that is that it is proven in the Sunnah and from real life that the jinn appear in different forms, such as the forms of people and animals, etc. Among the clearest evidence of that from the Sunnah is the story narrated by al-Bukhaari (3275) from Abu Hurayrah (may Allaah be pleased with him) who 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 scooping up some of the food, and I said, “By Allaah, I will take you to the Messenger of Allaah (peace and blessings of Allaah be upon him).” He complained of being in need and having dependents, so Abu Hurayrah took pity on him and let him go. This happened three times, and on the third occasion, Abu Hurayrah said: “I will take you to the Messenger of Allaah. This is the third time and each time you say that you will not come back, then you come back.” He said, “Let me go and I will teach you something by means of which Allaah will benefit you.” I said: “What is it?” he said: “When you go to bed, recite Aayat al-Kursi, ‘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 you complete the verse, then you will always have a protector from Allaah, and no devil will come near you until morning comes. So I let him go, and the next morning I told the Messenger of Allaah (peace and blessings of Allaah be upon him) what had happened. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He told you the truth, although he is a liar. Do you know who you have been speaking to for three nights, O Abu Hurayrah?” He said: “No.” He said: “That was a devil (a shaytaan).”

Al-Haafiz ibn Hajar said in al-Fath: This hadeeth teaches us a number of things… that one of the characteristics of the Shaytaan is lying, and that he may appear in various forms that may be seen, and that the words of Allaah, “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], apply to when he is in the form with which he was created.

It was narrated that the Shaytaan appeared to Quraysh in the form of Suraaqah ibn Maalik ibn Ju’sham and encouraged them to fight the Prophet (peace and blessings of Allaah be upon him). That happened during the battle of Badr. Ibn Jareer al-Tabari narrated in his Tafseer (12564) that ‘Urwah ibn al-Zubayr said:

When Quraysh decided to march, mention was made of what was between them and Bani Bakr – i.e., war – and that almost made them change their minds. Then Iblees appeared to them in the form of Suraaqah ibn Ju’sham al-Madlaji, who was one of the nobles of Banu Kinaanah, and said: “I will protect you against Kinaanah so that Kinaanah will not be able to do you any harm.” So they went ahead with their plan. This was also quoted by Ibn Katheer in al-Bidaayah wa’l-Nihaayah, 5/62.

In Saheeh Muslim (2236) it is narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “In Madeenah there is a group of the jinn who have become Muslim, so whoever sees any of these creatures let him give it a warning three times, then if it appears after that he may kill it, for it is a devil.”

The word translated as “creatures” here refers to kinds of snakes that appear in houses; they are not to be killed until they have been given a warning three times, because they may be jinn. See Ghareeb al-Hadeeth by Ibn al-Atheer.

Al-Nawawi said: What this means is that if they do not disappear after being warned, then they are not the kind of creatures that inhabit houses and they are not among the jinn who have become Muslim, rather that is a devil so there is no sin on you if you kill it and Allaah will never give the Shaytaan a way to prevail over you by taking revenge, unlike the creatures (snakes) and jinn who have become Muslim. And Allaah knows best. Sharh Muslim, 14/236.

There have been many such incidents. Shaykh al-Islam (Ibn Taymiyah) said: The jinn may appear in human and animal form, so they may appear as snakes and scorpions etc, or in the form of camels, cattle, sheep, horses, mules and donkeys, or in the form of birds, or in the form of humans, as the Shaytaan came to Quraysh in the form of Suraaqah ibn Maalik ibn Ju’sham when they wanted to set out for Badr. Majmoo’ al-Fataawa, 19/44.

Thirdly: The jinn have led many people astray by appearing in the forms of awliya’ (“saints”) and righteous people etc. Shaykh al-Islam said: The Shaytaan often appears in the form of the person who is being called upon and asked for help, if he is dead or sometimes if he is alive, without the person who called upon him realizing it. Indeed the Shaytaan may appear in his form and the misguided mushrik who is seeking that person’s help may think that the person himself has responded to him when in fact it is the Shaytaan. This also happens to the kuffaar who seek the help of those of whom they think well, whether they are dead or alive, such as the Christians who seek the help of George or others of their saints, and it happens to those so-called Muslims who commit shirk and follow misguidance by seeking the help of those who are dead or absent. The Shaytaan appears to them in the form of the one upon whom they call, without him realizing that… More than one person has told me that they sought my help, and each of them told me a different story. I told each one of them that I did not answer any one of them and I did not know that they were seeking my help. It was said that this was an angel, but I said: Angels do not help mushriks, rather that was a devil who wanted to misguide him.

Majmoo’ al-Fataawa, 19/47-48.

One of the greatest ways in which a Muslim may seek help against the devils is to “fortify” himself with adhkaar and reciting Aayat al-Kursiy, as stated in the hadeeth of Abu Hurayrah quoted above.

See also questions no. 22816. 12715 and 42073.

With regard to the second part of the question, which is whether the jinn have a true form:

With regard to this matter of photographs of the jinn, which have fascinated many people and become widespread on some websites, it is not possible to verify the authenticity of what is in these websites, especially nowadays when people are highly skilled in producing in all kinds of deceptive pictures. Moreover researching such matters brings no spiritual or worldly benefit and serves no purpose. It is better to occupy oneself with things that will bring spiritual or worldly benefit such as reading and understanding what is in the Qur’aan and the saheeh Sunnah, and what a person needs to know and do of correct belief and worship, and the proper attitude and etiquette which the Muslim should develop, and so on. It should also be noted that publishing pictures of animate beings is haraam according to sharee’ah as is stated in the texts. See questions no. 13633, 10668 and 7918.

We ask Allaah to protect you and raise you in status and forgive your sins and bless you with knowledge and good deeds, for He is the Best One to be asked.  

May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

There is a jinni in his house

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.

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.

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 All-Sufficient 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 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 al-Jaami’, 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 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 al-Adhkaar 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 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.

I want my relationship with my husband to go back to the way it was

I have a problem and only my Lord knows how bad it is. My problem is that my husband treats me badly and betrays me and does not acknowledge his Lord. This complete change happened three years ago and I have been putting up with it for so long for the sake of my children and in the hope that he would change. I used to think that his mother was influencing him, because his mother used to criticize me all the time behind my back even though I treated her well and respected her and took care of her. But she used to feel jealous of my husband’s love for me, and I felt that, even though in front of me she pretended to show love because I used to treat her well. This happened three years ago when she stayed with us in our house for five months after her husband passed away, and she left us after we traveled abroad for work. Since that time I have been suffering terribly.
My husband is no longer the husband that I know. I hope that you can help me, because I do not know what to do any more to bring him back to the way he was before. My sister is certain that he has been bewitched and is not in his right mind. Is this possible? And if it is then what can I do? I hope that you can advise me, because I do not want to get divorced or to turn to charlatans. My sister told me that there is a man of religion who treats people by means of Qur’aan, and she asked me to give her my picture and a picture of my husband. But I was afraid that this might incur the wrath of Allaah. Is that permissible? What should I do in this situation? I hope that you will help me, because I am in a difficult situation. I hope that you will answer me quickly. I am turning to you – after Allaah – in the hope that my Lord will show me a way out. May Allaah relieve you of all difficulty and may Allaah reward you with all good.

Praise be to Allaah.  

You should note that by His wisdom, Allaah tests His slaves with good and evil, to show who among them will obey Him in all circumstances and who will only obey Him in some circumstances. Allaah says (interpretation of the meaning):

“Who has created death and life that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving”

[al-Mulk 67:2]

“and We shall make a trial of you with evil and with good. And to Us you will be returned”

[al-Anbiya’ 21:35]

One of the kinds of tests is that Allaah may test one spouse with bad treatment on the part of the other, for whatever reason. Based on this, if what you have mentioned is correct and your husband has been bewitched or affected by strong hasad (envy) – for witchcraft and the evil eye do have an effect, as the Prophet (peace and blessings of Allaah be upon him) said, “The evil eye is real” (narrated by al-Bukhaari, no. 5408; Muslim, 2187) – then you have to do the following:

1 – Remember Allaah a great deal (dhikr) and pray for forgiveness. Ask Allaah to heal your husband and to make him be as he used to be. Nothing can alter the divine decree except du’aa’.  

2 – Think about yourself and the way you treat your husband. It may be that you have changed in the way you treat him, without realizing. Be the best wife you can to him, and the best help, after Allaah. Stand be his side during this trial and be his support, after Allaah.

3 – Do not go to that so-called man of religion, for he is asking for your picture in order to practice trickery. See question no. 21124.

4 – There is nothing wrong with you going with your husband to a trustworthy shaykh, who treats people by means of the Qur’aan and du’aa’s prescribed by the Prophet (peace and blessings of Allaah be upon him). You could also recite Qur’aan over some water and you and your husband drink from it, and you could recite ruqyah over him every day, and recite Soorat al-Baqarah in the house. For more information on the ways of undoing the effects of witchcraft please see the following questions: 11290, 4010, 21124, 12198, 8291, 20954. For information on protection against witchcraft, please see questions no. 2662 and 22816. For information on various kinds of witchcraft please see questions no. 12578, 9432, 240.

5 – Assuming that what has happened to your husband is not witchcraft or hasad (envy), then sit with him and discuss things frankly. Tell him what you feel, and agree to go back to the way things were.

6 – You can ask some people – especially trustworthy relatives - to intervene and seek a solution to this problem, and to look into its causes and try to find a way of resolving it.

Finally, we advise you to weigh up your husband’s good points and bad points, and do not forget his good qualities and his kind treatment of you, because that will motivate you to try to bring him back to the right path in his religion and in his relationship with his Lord, first of all, then in his relationship with you.

May Allaah make things easy for you, and make your husband happy with your obedience and make you happy with his good treatment. And Allaah knows best.

How can a person know who has envied him, and how should the one who has been envied be treated?

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?.

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 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 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 All-Wise, All-Knowing’”
[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 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.

She predicts things that are almost true and they think that she has knowledge of the unseen

There is a woman who claims to worship Allaah sincerely, and that whilst she is asleep she is visited by a man wearing a white gown who walks around her, then the next morning she predicts things that are almost true. The people know of her and they have started to visit her and they say that she has knowledge of the unseen, but no one knows the unseen except Allaah. What is the ruling on this woman? What do you advise us to do?.

Praise be to Allaah.  

It is not permissible for anyone to claim to have knowledge of the unseen. The one who makes such a claim is a kaafir. And it is not permissible to believe that anyone has knowledge of the unseen. The one who believes that is also a kaafir.

Allaah has told us that the Prophet (peace and blessings of Allaah be upon him) does not have knowledge of the unseen, and that the jinn do not have knowledge of the unseen.

What we are referring to here is the unseen in absolute terms, which no one knows except Allaah. As for the relative unseen – which some people know and others do not – some people may find a way to know this, so we have to find out how they know it; some may find out by spying and some may find out through the jinn. Both are ways which it is forbidden for us to use.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

Do the jinn have knowledge of the unseen?

He replied:

The jinn do not have knowledge of the unseen because Allaah says (interpretation of the meaning):

“Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah”

[al-Naml 27:65]

“Then when We decreed death for him [Sulaymaan (Solomon)], nothing informed them (jinn) of his death except a little worm of the earth which kept (slowly) gnawing away at his stick. So when he fell down, the jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment”

[Saba’ 34:14]

So whoever claims to have knowledge of the unseen is a kaafir, and whoever believes the one who claims to have knowledge of the unseen is also a kaafir, because Allaah says (interpretation of the meaning):

“Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah”

[al-Naml 27:65]

No one knows what is unseen in the heavens and the earth except Allaah alone. Those who claim to have knowledge of the unseen future are all fortunetellers, and it is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortuneteller and asks him (about anything), his prayer will not be accepted from him for forty days.” And if he believes him then he is a kaafir because if he believes that he has knowledge of the unseen, then he has disbelieved in the words of Allaah (interpretation of the meaning):

“Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah”

[al-Naml 27:65].

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 1 Shawwaal, no. 115.

And Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on one who claims to have knowledge of the unseen. He replied:

The ruling on one who claims to have knowledge of the unseen is that he is a kaafir, because he has disbelieved in Allaah. Allaah says (interpretation of the meaning):

“Say: None in the heavens and the earth knows the Ghaib (Unseen) except Allaah, nor can they perceive when they shall be resurrected”

[al-Naml 27:65]

If Allaah has commanded His Prophet Muhammad (peace and blessings of Allaah be upon him) to proclaim to all that no one in the heavens or on earth has knowledge of the unseen except Allaah, then whoever claims to have knowledge of the unseen has denied what Allaah has told us here.

We say to them: How can you possibly have knowledge of the unseen when the Prophet (peace and blessings of Allaah be upon him) did not have knowledge of the unseen? Are you better or the Messenger (peace and blessings of Allaah be upon him)? If they say, “We are better than the Messenger” then they become kaafirs by saying that. If they say, “He is better,” then why was the unseen concealed from him but you have knowledge of it?? Allaah says of Himself (interpretation of the meaning):

“(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen).

27. Except to a Messenger (from mankind) whom He has chosen (He informs him of the Unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him.”

[al-Jinn 72:26]

The second verse attests to the kufr of the one who claims to have knowledge of the unseen. And Allaah commanded His Prophet (peace and blessings of Allaah be upon him) to announce to all (interpretation of the meaning):

“Say (O Muhammad): I don’t tell you that with me are the treasures of Allaah, nor (that) I know the Unseen; nor I tell you that I am an angel. I but follow what is revealed to me”

[al-An’aam 6:50]

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 1 Shawwaal, no. 22.

The one who predicts the future is called a kaahin (fortuneteller, soothsayer), and it is not permissible to ask questions of such a person or to go to him or her. If their predictions are sometimes correct, that is either a coincidence or because the jinn have intercepted the news and conveyed it to the fortuneteller, but they add a hundred lies to it.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: Some people asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about fortunetellers. He said: “They are nothing.” They said: “O Messenger of Allaah, sometimes they tell us something and it is true.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “That is a word of the truth that they learn from the jinni which he whispers into the ear of his familiar, but they mix a hundred lies with it.” Narrated by al-Bukhaari, 5429; Muslim, 2228.

Al-Haafiz ibn Hajar said:

Al-Qurtubi said: During the Jaahiliyyah they used to consult the fortunetellers about events and rulings, and follow what they said. Then the fortunetellers stopped when the Prophet (peace and blessings of Allaah be upon him) was sent. But there are still some who resemble them. It is forbidden to go to them, so it is not permissible to go to them or to believe them.

In the version narrated by Yoonus the phrase “sometimes they tell us something and it is true” appears as “they tell something and it turns out to be true.” This phrase has confused the questioner because of the general meaning of the phrase “They are nothing”, which he has understood to mean that they never get anything right. But the Prophet (peace and blessings of Allaah be upon him) commented that although they sometimes coincidentally get things right, it is never completely right for it is always contaminated with many lies.  

Al-Khattaabi said: The Prophet (peace and blessings of Allaah be upon him) explained that the reason why the fortuneteller sometimes gets it right is that the jinni tells him of something that he has heard by eavesdropping on the angels, and he adds lies to that to embellish what he heard. So occasionally he gets it right but usually it is wrong. Fath al-Baari, 10.219, 220.

With regard to what is mentioned in the question of what this woman sees in her dreams, such dreams are not to be taken as evidence concerning rulings of sharee’ah, let alone whatever they may indicate that goes against any matter of ‘aqeedah (belief) that is confirmed in the texts of Islam. Whatever she sees in her dreams is to be regarded as the Shaytaan’s toying with her and taking advantage of her ignorance.

For more information on the rulings on what is seen in dreams, please see questions no. 25768, 6537 and 23367.

And Allaah knows best.

The fate of the Shaytaan on the Day of Resurrection

What will happen to the shaitaan after the day of resuruction?.

Praise be to Allaah.  

The fate of the Shaytaan on the Day of Resurrection will be the worst and most horrible of fates – we seek refuge with Allaah – as is indicated by a great deal of evidence from the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Allaah has stated that the Shaytaan is one of the kaafirs (disbelievers) as He 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]

And the fate of the disbelievers will be Hell, what a miserable abode.

Allaah tells us that His curse is upon the Shaytaan until the Day of Resurrection, and that He will fill Hell with him and his followers. Allaah says (interpretation of the meaning):

‘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.

12. (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.”

13. (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.”

14. (Iblees) said: “Allow me respite till the Day they are raised up (i.e. the Day of Resurrection).”

15. (Allaah) said: “You are of those respited.”

16. (Iblees) said: “Because You have sent me astray, surely, I will sit in wait against them (human beings) on Your straight path.

17. “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).”

18. (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]

Allaah tells us what the Shaytaan said when he was informed that he would be expelled and cast away from the mercy of Allaah (interpretation of the meaning):

‘[Iblees (Satan)] said: “By Your Might, then I will surely, mislead them all,

83. “Except Your chosen slaves amongst them (i.e. faithful, obedient, true believers of Islamic Monotheism).”

84. (Allaah) said: “The truth is — and the truth I say

85. That I will fill Hell with you [Iblees (Satan)] and those of them (mankind) that follow you, together.”’

[Saad 38:82-85]

And there are other verses which describe the fate of the Shaytaan on the Day of Resurrection.

Allaah tells us that the Shaytaan will disown his followers on the Day of Resurrection. He says (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]

Let the wise beware lest they become followers of the Shaytaan, for his followers are the people of Hell – as stated in the verses quoted above – and the Shaytaan ‘only invites his Hizb (followers) that they may become the dwellers of the blazing Fire’ [Faatir 35:6 – interpretation of the meaning].

‘They are the party of Shaytaan (Satan). Verily, it is the party of Shaytaan (Satan) that will be the losers!’

[al-Mujaadilah 58:19– interpretation of the meaning].

Hence Allaah has commanded us to regard him as our enemy and to fight him, and to beware of obeying him and following in his footsteps. Allaah says (interpretation of the meaning):

‘Surely, Shaytaan (Satan) is an enemy to you, so take (treat) him as an enemy’

[Faatir 35:6]

‘Did I not command you, O Children of Adam, that you should not worship Shaytaan (Satan). Verily, he is a plain enemy to you’

[Yaa-Seen 36:6]

‘O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaytaan (Satan). Verily, he is to you an open enemy’

[al-Baqarah 2:168]

‘O you who believe! Follow not the footsteps of Shaytaan (Satan). And whosoever follows the footsteps of Shaytaan (Satan), then, verily, he commands Al-Fahsha’ [i.e. to commit indecency (illegal sexual intercourse)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islam)]’

[al-Noor 24:21]

We ask Allaah to grant us refuge from the accursed Shaytaan.

And Allaah knows best.

Her father will not let her get married on the grounds that she should complete her education

I have received some proposals but my father refuses them, and justifies this by saying that I must complete my education first. I have tried to convince them about my wish to marry and that it will not affect my education negatively. But my parents insist on their opinion. Is it permissible for me to marry without their approval? What shall I do otherwise?.

Praise be to Allaah.

Undoubtedly your father’s preventing you from getting married to someone compatible is haraam. Marriage is more important than study, and it does not rule out study because it is possible to do both. 

In your situation it is permissible for you to contact the sharee’ah court and tell them what has happened, then after that the final decision is up to the court. End quote. 

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him).

His mother forced him to fall short with regard to the rights of one of his two wives

If a man has two wives, and his mother forces him to fall short with regard to the rights of one of them, and he gives his wife the choice between staying with him and giving up some of her rights or divorce, and she chooses to stay with him, is it permissible for him to do that?.

Praise be to Allaah.

There is no blame or sin on him if he gave her the choice and she chose to stay, rather the blame and sin is on his mother who is forcing him to do this. If he can advise his mother himself, or through the mediation of someone whom she will listen to, and tell her that it is not permissible for her to do this, and make her fear punishment in this world or in the Hereafter, then this is what he must do, otherwise Allaah does not burden any soul beyond its scope. End quote.

Her husband is forcing her to wear niqaab and she wants advice

I wear Hijab but do not wear Niqab, my husband says that if I do not start covering my face then he will divorce me. He says that whatever he asks me to do I should do. I do not want to disobey my husband but to wear niqab would cause me great hardship and sadden me deeply. I guess it is due to lack of eeman that I feel this way but feel that he is trying to force me to do something that I do not want to do. Can you please advise me on this matter.

Praise be to Allaah.  

The evidence of the Qur’aan and Sunnah indicates that it is obligatory for women for cover their faces. This evidence includes the verse in which Allaah says (interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way)”
[al-Ahzaab 33:59] 

The cloak (jilbaab) is a garment that the woman places over her head and lowers over her face. 

So you have to fear Allaah in this matter and respond to two commands: the command of Allaah and the command of your husband. Undoubtedly this will be very good for you. This matter will make your husband happy and bring happiness to your home. Feelings of difficulty will pass if you are patient and get used to it. These feelings of difficulty will turn to joy when you see the effect that your way of dressing has on him, so you will be responding to Islamic commands and the command of your husband which is in accordance with the laws of Allaah. You will be closing the door to the shaytaans of those who may look at you, and will also be protecting the gaze of chaste and good people from looking at something which they are not permitted to see. And there are other benefits which you will see and appreciate when you respond to this command. 

Sisters who wear niqaab often come to regret the years in which they used to uncover their faces, after Allaah honoured them with the niqaab. If one of them were to be given all the wealth in the world to uncover her face, she would not do it. We have even seen many chaste women who have left their husbands because they wanted them to take off the niqaab. So think about the great difference between your situation and theirs. Where now can we find a man who is keen to keep his family chaste and covered? There are very few of them. Should we disregard these few or should we appreciate their actions which spread good in society? 

We remind you to fear Allaah, and we remind you of the actions of the believing women when they responded to the command of Allaah (interpretation of the meaning): 

“and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)”

[al-Noor 24:31] 

al-Bukhaari (4481) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “When this verse was revealed, the muhaajir women took their waist wrappers and tore them at the edges, and covered their faces with them. 

See also the answer to question no. 21134, which explains the obligation of women covering their faces. 

Your husband should also read question no. 20343, which explains the husband’s duty to offer sincere advice to his wife, and ways of doing that. 

And Allaah knows best.

Her school is mixed and her father refuses to let her leave!

I am a student in a mixed university, here in Algeria all universities are mixed. After Allah has blesses me and I wore hejab I feel like I am distorting the image of a Muslim woman who wears hejab by going to a mixed university. It contains nearly 70% males and the rest are females. Sometimes we are obliged to deal with males in projects, and this forces me to talk to them, as sometimes I need things that I must ask them for. I cannot leave university as my parents refuse totally. 
Please clarify the limits of talking to men. Am I considered ‘forced’ because my parents do not agree to me leaving university?.

Praise be to Allaah.

In several previous answers we have discussed the ruling on mixing at work and in places of study. Please see the answer to question no. 1200 and 103044. 

With regard to your problem, if you cannot leave school because of your social situation, then you must look for another branch or faculty of the university where the opportunities to deal with males and mix with them will be less, because the basic principle of sharee’ah is that if evil cannot be warded off entirely, then it must be reduced as much as possible. 

If you cannot manage to make this change that we have suggested, then you have to observe complete hijab, lower your gaze and be chaste of speech in all circumstances, and reduce the opportunities of mixing with males. If you need something, then ask females for it, and try to work out something with your professor so that your projects will be done with female classmates. 

If that is not possible, then it will be your responsibility to careful and mix less with men; beware of being alone with one of them, even if it is for the purpose of study, and keep your dealings with males to a minimum. If you are able to refuse to mix with them sometimes or for some work, then do that. Let your dealings be serious and do not let them get to know you or let the conversation go beyond the topic of study. 

If you feel that you are becoming fond of someone or he is becoming fond of you, then leave this group and join another, even if your grades fall or your level of academic achievement is affected, within bearable limits. 

Ask Allaah to protect you and help you to avoid temptations both obvious and hidden, and seek help with patience, prayer, fasting and remembrance of Allaah (dhikr). 

See also the answer to question no. 72448.

He studies in a mixed school in a foreign country and is asking about attending “sex education” classes

I am taking a class in high school which is called LMS(life management class). And the topic of sex, condoms, pregnacy pills, Anal sex and other sexual related topics will be discussed. And I am not much of a person of self control and I will get sexually exited if the class is disscusion sex. What i am asking is that is it halal to go to this class? Should i drop out of this class and go to some other class that is not LMS? Is it halal to disscuse sex, and anal sex in a mix envirement? What if i dont pertispate in this discussion? I am in public school, and i am forced to go by my mother. I am trying to convince her of homeschool but she will get mad and refuse. So is going to this school halal? What can i do about this, if i cant change the type of school i go into?.

Praise be to Allaah.

Western societies have become the worst disgrace in human history, with perverted and deviant behaviour and corruption of human nature. “Sexual madness” has become the preoccupation of all classes of society, and not even their children in their homes or schools are safe from them. Conferences are being held and resolutions are being passed about the “necessity” of spreading “sex education” in the schools of those deviant societies. They are not content only to corrupt themselves, but they are also hastening to spread it to the Arab and Muslim countries so that they will follow in their footsteps of temptation and perversion, so some of those who were deceived by them followed them in that, and Allaah saves whomever He wills by His guidance and help. 

The one who wants to save himself and his family should not agree to be a part of those societies, or to live among them, and he should refuse to take part in what they are doing of haraam things, evils and perversions. 

Wise people in those societies have spoken of the necessity of separating male and female students in schools. They have seen the many evils that result from this mixing, and some of them attribute those evils to moral corruption, and others to education. Whatever the case, mixing in such places is forbidden in our sharee’ah. Islam brings that which is in the best interests of both individuals and societies, in both spiritual and worldly matters. 

Secondly: 

What you mention is something to which we have previously drawn attention repeatedly, and it includes three issues: 

(i)                Living in kaafir countries

(ii)              Mixing in education

(iii)            Studying “sex education” 

We will pause briefly here to say: 

Teaching about matters of sex and related issues to male and female students at an early age leads to many evils, including the following: 

1.

Premature sexual development among male and female students. It has been proven that many students do not wait until they reach the stage when this subject is taught, rather they hasten to borrow the books from their friends before they reach that stage!  You can imagine the extent of the evil that can spread as a result, especially when older students take advantage of younger ones to put what they have learned into practice, as happens in those morally and religiously corrupt societies. 

2.

The spread of illegitimate pregnancy among female students at the secondary and university stage. Numbers have reached remarkable levels, and this situation has led to the involvement of some educationalists to put a limit on this matter, but how could these wise people reform a sex-crazed society?   

The ratio of illegitimate children has risen to a dangerous level. The government office of statistics in France states that the number of illegitimate births rose to more than half of all births in France in 2006 (50.5 %), for the first time in the country’s history. Similar situations are developing in Britain and America. 

3.

There has been an increase in cases of rape among students. There are many well known cases, and this matter is no secret to anyone, rather the nightmare of rape haunts all female students and every female student is waiting for the time when it will get her. 

4.

There are many cases of students killing one another, or students killing their teachers, all due to competition in winning the love of a female student. 

5.

There is no longer any shyness or modesty among male and female students. You can see this in the way they are after these lessons, and in their conversations with their families, and in their public gatherings. 

6.

They hasten to put into practice the theories they learned in those lessons, because it is well known that teaching these lessons is something that provokes desire – as mentioned in the question – especially if the teaching is accompanied by pictures or films. This is what makes the students eager to try it out in real life, if only to discover that which was unknown, then it quickly turns into a frenzy, and if a person cannot practise it with the opposite sex he will practise it with the members of his own sex, and thus perversion spreads. This is happening a great deal in those societies, and they now have institutions and associations that defend them and demand more rights and privileges for them. 

Thirdly: 

For all these reasons, we do not think that you or any Muslim should live in those deviant societies, let alone study in their mixed schools, or attend those provocative and evil “sex education” lessons. 

If this is the knowledge that they are teaching, what bad knowledge it is! 

Listen to the testimony of an American female doctor who worked in an Arab country, and saw the state of her own country, and realized what was wrong with the spread of “sex education” among male and female students in schools. She says: 

If your women in the east do not know some of the secrets of sex that are known by American girls, I would say – with a clear conscience – that it is better for you to remain ignorant than to enjoy this knowledge. We have given our girls lessons so that they will know about sex in detail, but soon one of them will leave the lecture hall, looking for the nearest boy, to practise with him the sexual theories carelessly, as if she is taking part in a play or playing a game. The natural result of that is an increase in fooling about and promiscuity. 

See: Makaanaki Tuhmadi by Ahmad Muhammad Jamaal (p. 93, 94), quoted in Qadaaya al-Mar’ah fi’l-Mu’tamaraat al-Duwaliyyah by Dr. Fu’aad ibn ‘Abd al-Kareem. 

Based on this, it is not permissible for you to attend those classes, and the least that you should do is move to other classes that do not teach these subjects. 

This is the least that you should do, although the basic principle is that living in kaafir countries and studying in mixed schools is haraam and you should leave, especially since your morals may be affected. 

And Allaah is the Source of strength.

Our worries are bothering us a great deal!

My question is about a problem that my husband and I are suffering from, namely that we think about every little thing and we worry a great deal. This is affecting our worship; all the time we think about the worries and problems that we are going through. Is there any solution to this? Thank you very much

Praise be to Allaah.  

I thank you for your trust and ask Allaah to give us and you strength and wisdom, and to show us what is true and help us to follow it, and to show us what is false and help us to avoid it, and not to let it confuse us and lead us astray… With regard to what you asked about, my comments on it are as follows: 

1 –Thinking about the matters of our daily lives, and our private and public affairs is something that is essential and important, it is necessary in order for us to deal with these matters and benefit from them in the appropriate manner. The Qur’aan – which is the word of Allaah – urges us to think, in more than one verse, for example: 

“…and think deeply about the creation of the heavens and the earth, (saying): Our Lord! You have not created (all) this without purpose…”

[Aal ‘Imraan 3:191] 

“And on the earth are signs for those who have Faith with certainty.

And also in your ownselves. Will you not then see?”

[al-Dhaariyaat 51:20-21] 

“Will you not then take thought?”

[al-An’aam 6:50] 

“Have you then no understanding?”[al-Baqarah 2:76]  

And there are other verses which encourage us to think about our affairs and indeed about the life and creation around us. 

So thinking in and of itself is not a problem, rather it is required, important and essential, and it is enjoined by our religion and encouraged by our Qur’aan. 

2 – This “thinking” may become a psychological or social problem if it prevents a person from playing his natural role that is expected of him in life. 

Such as thinking that things are more serious than they really are, or thinking too much about matters where thinking about them will not change anything at all, rather that only causes distress and becomes an obstacle prevents one from taking any initiative, and make him hesitant and confused, and unable to take any decision. 

Thinking may become a problem in shar’i terms if it makes a person go beyond his intellectual limits in thinking about matters of the unseen and things that he can never comprehend, which may open many doors for the accursed Shaytaan to influence him. 

3 – With regard to thinking a great deal about everything and worrying about every problem, this is to some extent a natural thing, so long as it does not prevent you from living your lives in a natural manner. What I mean here is, is this thinking helping you to come up with solutions to these problems that you are facing? Do these situations deserve all the time that you are spending on thinking about them? If the answer is yes, then there is no problem! But if the answer is no, then you yourself are admitting that they do not warrant that, and then you are halfway to solving the problem, which is to identify the problem and take a decision concerning it. Because when we know what the problem is, it is easy for us to find the right way of dealing with it. 

4 – Overcoming these problems needs some discipline and some time. You can make the decision to start and you are able, with the help and support of Allaah, to do that. You have to trust yourselves in this regard! 

5 – I suggest to you that you divide your concerns and problems into three categories or levels: 

·        Concerns and problems that have a direct impact upon your married and social lives in a serious manner that may lead to breakdown in relationships. These must be given their due measure of objective thought and you should try to reach an agreement and settle the matter. They should not be ignored for so long that it becomes too difficult to deal with them.

·        The second level is concerns or problems in which the positive and negative aspects are equal and in which you are involved. In these cases you should pray istikhaarah to Allaah, and it is o.k. to consult others concerning them and to weigh up alternatives, then decide what you think is the solution, bearing in mind issues of sharee’ah and custom, without going to extremes in worrying about it.

·        The third level is concerns and worries that do not concern you at all, because they have to do with other people. It is better not to get involved in them and waste your time with them, because they simply do not concern you and your opinion does not matter. 

6 – The concerns and matters of our daily lives inevitably fall into one of three categories: 

·        Matters which are in the past and are over and done with. We should not worry about these too much, except to the extent from which we can learn from our mistakes and experiences when dealing with things in the future. The past cannot come back and there is no need to worry about things that are over and done with.

·        Matters which lay ahead in the future. It is more appropriate not to think about these a great deal before they happen, because the future is part of the unseen, and all that we have to do in this case is to examine the choices we have in this matter if it comes to pass. When the time comes, we have to put our trust in Allaah and take a decision.

·        Matters of day-to-day life. This is where we attempt to weigh up all the available alternatives, and it is o.k. to consult others with regard to these things and to exchange ideas without going to extremes or worrying too much. In the end, things will turn out as we hope, by Allaah’s leave, so long as we pursue the means of praying istikhaarah and consulting others, and good lies in that which is chosen by Allaah. 

7 – Getting used to this requires some discipline. You could agree with your husband to cooperate in this matter and remind one another when you are worrying more than you need to about a matter. Gradually you will find that you are becoming able to deal with day-to-day matters in an objective manner. 

8 – There is a good book on the topic of anxiety which gives practical means of dealing with this matter, and I advise you to read it. It is called How to Stop Worrying and Start Living by Dale Carnegie. 

9 – First and last, have a good intention and pray sincerely that Allaah will give you strength and help you and set your thinking straight.

Women wearing perfume when they attend the mosque

We have noticed at Taraaweeh prayers that some women come to the mosque wearing perfume that has such a strong fragrance that men can smell it if they walk behind or beside them. Some women tried to advise them, but they said that they wore perfume when coming to the mosque out of respect for the mosque. What is the ruling on this?

Praise be to Allaah.

The point of reference for Islamic rulings must be the texts of the Qur’aan and Sunnah, not one’s own opinion, mood, desire or ideas about what is nice. Concerning this very issue many reports have been narrated which strictly forbid this (women wearing perfume when they go out). These reports include saheeh ahaadeeth in which the Prophet (peace and blessings of Allaah be upon him) forbade women to wear perfume when they go out of their houses:

Abu Moosa al-Ash’ari said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Any woman who puts on perfume then passes by people so that they can smell her fragrance, is an adulteress.”

Zaynab al-Thaqafiyyah reported that the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you (women) goes out to the mosque, let her not touch any perfume.”

Abu Hurayrah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Any woman who has scented herself with bakhoor (incense), let her not attend ‘Ishaa’ prayers with us.”

Moosa ibn Yassaar said that a woman passed by Abu Hurayrah and her scent was overpowering. He said, “O female slave of al-Jabbaar, are you going to the mosque?” She said, “Yes,” He said, “And have you put on perfume because of that?” She said, “Yes.” He said, “Go back and wash yourself, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘If a woman comes out to the mosque and her fragrance is overpowering, Allaah will not accept any prayer from her until she goes home and washes herself.’”

The reason for this prohibition is quite clear, which is that women’s fragrance may cause undue provocation of desires. The scholars also included other things under this heading of things to be avoided by women who want to go to the mosque, such as beautiful clothes, jewellery that can be seen, excessive adornments and mingling with men. See Fath al-Baari, 2/279.

Ibn Daqeeq al-‘Eed said:

This indicates that it is forbidden for a woman who wants to go to the mosque to wear perfume, because this causes provocation of men’s desires. This was reported by al-Manaawi in Fayd al-Qadeer, in the commentary on the first hadeeth of Abu Hurayrah quoted above.

Having examined all this saheeh evidence, there can be no room for debate or argument. Muslim women have to understand the seriousness of the issue and the sin involved in going against this shar’i ruling. They should remember that they are going out to seek reward, not to fall into sin. We ask Allaah to keep us safe and sound.

By the way, we recently read that biologists have discovered a sexual gland in the nose, i.e., there is a direct connection between the sense of smell and the provocation of desire. If this is true, then it is one of the signs that prove even to the kuffaar how precise are the rulings of this sharee’ah which came to preserve chastity and to block the ways that lead to immorality.

Ruling on asking for divorce because of depression

I want to ask about the ruling on asking for divorce when affected by depression. 
Is being far away from one's homeland and family -- which has caused depression for me -- an excuse which makes it permissible to ask for divorce? Please note that before marriage I knew that I would be living in a country other than my original homeland.

Praise be to Allaah.

Firstly: 

The depression that people feel may be a sickness that needs to be treated and needs referral to specialists; or it may be feelings of distress that may be relieved by doing a lot of acts of worship, remembering Allah, keeping company with good and righteous friends, and keeping busy with beneficial actions. For more information on that please see the answer to questions number 22704, 21515 and 100774. 

Whatever the case, Allah has not sent down any disease but He has sent down a cure for it, and there is a remedy for this depression no matter what type it is. The believer should adorn himself with patience and certainty of faith, and he should turn to Allah a great deal and ask of Him, because the keys to goodness are in His hand. How many believing men and women have patiently borne a sickness or calamity or imprisonment, without feeling the need to commit a haraam action. This is the action of people who are discontent with the divine decree and are not patient in accepting what Allah wills; they hasten to rid themselves of what has befallen them by any means, no matter what negative consequences it leads to in this world or the Hereafter.  

Secondly: 

It is not permissible for a woman to ask her husband for divorce except for a legitimate shar’i reason which prevents her from continuing with him, such as his bad treatment or her being put off by him to the extent that she cannot give him his rights. That is because of the reports narrated by Abu Dawood (2226), al-Tirmidhi (1187) and Ibn Maajah (2055) from Thawbaan (may Allah be pleased with him) who said: The Messenger of Allaah (blessings and peace of Allah be upon him) said: “Any woman who asks her husband for a divorce when it is not absolutely necessary, the fragrance of Paradise will be forbidden to her.”

Classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

And it was narrated from ‘Uqbah ibn ‘Aamir (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Those who ask for khula’ are hypocrite women.” Narrated by al-Tabaraani in al-Kabeer (17/339); classed as saheeh by al-Albaani in Saheeh al-Jaami’. No/ 1934. 

If we assume that the wife in her state of anger, sickness or depression asked her husband for a divorce, when she calms down she will realize her mistake and ask Allah for forgiveness and apologize to her husband.  

If the depression and hardship stem from her relationship with her husband, because of his bad treatment or because she dislikes him, and this is proven by trustworthy people from her family, then they should try to bring about reconciliation and consult the husband with regard to that, so as to reach a solution which will bring the wife out of the state of depression in which she is living. 

Our advice to the questioner -- who has mentioned that the reason for her depression is being far away from her family -- is that she should be patient and try to get over this crisis. 

Depression -- in most cases -- happens to the person who has too much free time, who is not keeping himself busy with useful work, whether it has to do with matters of the Hereafter or with worldly matters. 

Keep yourself busy by doing useful things; join a circle for memorizing the Holy Qur'aan; get to know trustworthy sisters who are religiously committed and of good character, and work with them in doing good deeds. 

You can make an agreement with your husband that you can visit your family from time to time, and we also encourage your family to visit you as well. 

The husband has to put up with what he may encounter from his wife, and try to support her and help her to get over this crisis. It is essential for the husband, the wife and her family to cooperate so that things may go back to normal. 

As for divorce, stop thinking about it and overcome the depression that you are faced with. Seek the help of Allah and call upon Him a great deal. 

We ask Allah to set your affairs straight and to help you to do all that is good. 

And Allah knows best.