Seeking ruqyah from another person is not haraam, but it is contrary to what is best and most perfect.


The reason why those who ask for ruqyah are not included in the seventy thousand will enter Paradise without being brought to account


Praise be to Allaah.

Firstly: 

Al-Bukhaari (6472) and Muslim (220) narrated from Ibn ‘Abbaas (may Allah be pleased with him) that the Messenger of Allah (Sallallahu alaihi wa sallam) said: “Seventy thousand of my ummah will enter Paradise without being brought to account; they are the ones who did not ask for ruqyah or believe in omens or use cautery and they put their trust in their Lord.”

These people will enter Paradise without being brought to account because of the perfection of their Tawheed, their complete trust in Allah and their independence from people.

The one who asks for ruqyah from others is not included in that seventy thousand who will enter Paradise without being brought to account, due to the shortfall in their trust in Allah, because asking for ruqyah involves a kind of humiliation and need of the raaqi (the one who performs ruqyah), and part of complete trust and Tawheed is that the Muslim should not ask people for anything.

Muslim narrated (1043) that ‘Awf ibn Maalik al-Ashja‘i (may Allah be pleased with him) said: We were with the Messenger of Allaah (Sallallahu alaihi wa sallam), nine or eight or seven (people) and he said: “Will you not swear allegiance to the Messenger of Allaah (blessings and peace of Allah be upon him)?” We had only recently sworn our allegiance, so we said: We have sworn our allegiance to you, O Messenger of Allaah. He said: “Will you not swear allegiance to the Messenger of Allaah (Sallallahu alaihi wa sallam)?’

We said: We have already sworn our allegiance to you, O Messenger of Allaah. Then he said: “Will you not swear allegiance to the Messenger of Allaah (Sallallahu alaihi wa sallam)?” We held out our hands and said: We swear our allegiance to you, O Messenger of Allaah.

Tell us on what basis we should swear allegiance to you? He said: “On the basis that you will worship Allaah and not associate anything with Him, and (you will perform) the five daily prayers, and you will obey Allaah – and he whispered – and you will not ask the people for anything.” I saw that some of those people, if they dropped a whip, they would not ask anyone to hand it to them.

Ibn Al-Qayyim (may Allah have mercy on him) said: 

That is because these people will enter Paradise without being called to account because of the perfection of their Tawheed, therefore he described them as people who did not ask others to perform ruqyah for them. Hence he said “and they put their trust in their Lord.”

Because of their complete trust in their Lord, their contentment with Him, their faith in Him, their being pleased with Him and their seeking their needs from Him, they do not ask people for anything, be it ruqyah or anything else, and they are not influenced by omens and superstitions that could prevent them from doing what they want to do, because superstition detracts from and weakens Tawheed. End quote.

Zaad al-Ma‘aad, 1/475

The scholars of the Standing Committee for Issuing Fatwas said: 

What is meant is that they do not ask others to perform ruqyah for them or cauterize them; rather they put their trust in Allah and rely on Him to relieve what they are suffering and to ward off what would harm them and to bring that which would benefit them. End quote.

Fataawa al-Lajnah al-Daa’imah, 24/397

Secondly: 

Seeking ruqyah from another person is not haraam, but it is contrary to what is best and most perfect.

The scholars of the Standing Committee for Issuing Fatwas said: 

Asking others to offer du‘aa’ for one and asking them to perform ruqyah are permissible, but not doing them and doing without people and doing these things for oneself is better.

End quote.

Fataawa al-Lajnah al-Daa’imah, 24/261

Shaykh Ibn Baaz (may Allah have mercy on him) said:

This hadeeth indicates that not asking is better, just as not using cautery is better, but when there is a need for it, there is nothing wrong with asking for ruqyah or using cautery, because the Prophet (blessings and peace of Allah be upon him) told ‘Aa’ishah to ask for ruqyah for an illness that had befallen her, and he told the mother of the children of Ja‘far ibn Abi Taalib (may Allah be pleased with him), whose name was Asma’ bint ‘Umays (may Allah be pleased with her), to seek ruqyah for them.

This indicates that there is nothing wrong with that when there is a need to ask for ruqyah. End quote.

Majmoo‘ Fataawa Ibn Baaz, 25/118-119

Thirdly:

With regard to your saying “I do not have the patience or skill to do ruqyah for myself,” asking for ruqyah is permissible, as stated above, although ruqyah does not require any skill; rather it is of the same status as supplication (du‘aa’), and anyone can call upon his Lord for healing; that is not difficult. So a person can perform ruqyah for himself by reciting Soorat al-Faatihah, or any other passage of the Holy Qur’aan, or supplications that are proven to be from the Prophet (blessings and peace of Allah be upon him), such as:

“Allaahumma Rabb an-naas, mudhhib al-ba’s ishfi anta al-Shaafi, laa shaafiya illa anta, shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, the One Who relieves hardship, grant healing, for there is no healer but You, a healing that leaves no trace of sickness).”  Narrated by al-Bukhaari (5750) and Muslim (2191).

“A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every bad eye).” Narrated by al-Bukhaari (3371).

Muslim (2202) and al-Tirmidhi (2080) narrated from ‘Uthmaan ibn Abi’l-‘Aas (may Allah be pleased with him) that he complained to the Messenger of Allaah (Sallallahu alaihi wa sallam) about some pain that he had felt in his body since he became Muslim.

The Messenger of Allaah (Sallallahu alaihi wa sallam) said to him: “Put your hand on the part of your body that hurts and say: ‘Bismillaah (in the name of Allaah)’ three times, then say seven times: ‘A’oodhu bi ‘izzat-illaah wa qudratihi min sharri ma ajid wa uhaadhir  (I seek refuge in Allaah and His Power from the evil of what I find and I fear).’”.

Al-Tirmidhi added: He said: I did that and Allah took away what I was suffering, and I still tell my family and others to do that.

We ask Allah to heal you, a healing that leaves no trace of sickness.

And Allah knows best.

Islam Q&A

Do women have to pronounce the adhaan and iqaamah?


Do women have to pronounce the adhaan and iqaamah?


Please can you tell me if it is obligatory for women to call the iqamaah before they pray alone or in congretion with other sisters.

Praise be to Allaah.  The Standing Committee for Issuing Fatwas was asked: Is it prescribed in sharee’ah that a woman should say the iqaamah when she is leading other women in prayer?

They replied:

It is not prescribed for women to say the iqaamah for prayer, whether they are praying individually or one woman leads the others in prayer, just as it is not prescribed for them to say the adhaan.

Fataawa al-Lajnah al-Daa’imah, 6/84

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: Is it permissible for a woman to do the adhaan and iqaamah for prayer or not?

The shaykh replied:

It is not prescribed for women to pronounce the adhaan or iqaamah for prayer, rather that is for men. Neither the adhaan nor the iqaamah is prescribed for women, rather they should pray without the adhaan or the iqaamah.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, 10/356.

And Allaah knows best.

Islam Q&A

Is it allowed to women to watch football games on Television ?


Is it allowed to women to watch football games on Television ?.

Praise be to Allaah.Football games that are shown on television include a number of things that are contrary to sharee‘ah:

·        In most cases — if not all — it may come under the category of gambling and betting which are haraam.

·        They involve uncovering of ‘awrahs, mixing of men and women and listening to musical instruments.

In addition to that, they are a waste of time, which is spent on something that is not beneficial and distracts one from that which is more beneficial to him in religious and worldly terms.

As that is the case, the Muslim, whether male or female, should not preoccupy himself with that. He should keep himself busy with useful things that will benefit him in this world and in the Hereafter.

The scholars of the Standing Committee for Issuing Fatwas were asked: What is the ruling on watching sports tournaments such as the World Cup and so on? 

They replied: Football matches that are played for money and similar prizes are haraam, because that is gambling.

It is not permissible to accept a prize except in things that sharee‘ah has deemed permissible, namely racing horses and camels, and competing in archery.

Based on that, going to matches is haraam and so is watching them [on TV], for the one who knows that they are being played for a prize, because going to them implies approval of them.

But if the match is not for a prize and does not distract one from what Allah has enjoined, such as prayer and the like, and it does not involve anything that is contrary to sharee‘ah, such as uncovering ‘awrahs, mixing of men and women or musical instruments, there is nothing wrong with that or with watching it. End quote.

Fataawa al-Lajnah al-Daa’imah, 15/238

Shaykh Ibn Jibreen (may Allah have mercy on him) was asked: What is the ruling on women watching football matches for entertainment and to support a team?

He replied:

It is not permissible to watch matches, as the players are usually not dressed properly and some of the thighs show, or the awrah may be outlined by the clothes, and that is a fitnah for women.

If the aim is to relax, then that may be done by remembering Allah, reciting Qur’aan, and reading books of hadeeth, fiqh and ahkaam. End quote from the website of Shaykh Ibn Jibreen.

http://ibn-jebreen.com/ftawa.php?view=vmasal&subid=11315&parent=4160

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on watching football matches that are shown on television? 

He replied:

What I think is that watching matches that are shown on television and other events is a waste of time; a smart and wise man would not waste his time with such matters that bring no benefit at all.

This applies if it is free of other evils; if it is accompanied by other evils, such as if the viewer begins to venerate a kaafir player for example, then it is undoubtedly haraam, because it is not permissible for us to venerate the kuffaar at all, no matter how far they have advanced.

It is also haraam if the thighs of young men appear, which may result in fitnah.

So the correct view in my opinion is that it is not permissible for young men when they play football to let their thighs show, because that involves fitnah, even according to the view that the thigh is not ‘awrah.

So I do not think that young men should ever show their thighs.

If we say that the thigh is ‘awrah, which is a well-known view of the madhhab of Imam Ahmad, then the matter is clear: it is not permissible in any case.

What I advise our brothers to do is to make good use of their time, for time is the most precious of wealth. End quote. 

http://www.awda-dawa.com/pages.php?ID=3047

And Allah knows best.

Islam Q&A

This was not from the practice of the salafs


Requesting a living person to supplicate to Allaah on your behalf

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (رحمه الله) mentions in his explanation to the book ‘Kashf ash-Shubuhaat’ that although going to a person whose righteousness is known to you, and asking  him to make du’aa for you, is permissible, but it is befitting that you should not make a habit of requesting the righteous person to make du’aa (supplication) for you whenever you see him.

Making a habit of this was not from the practice of the salafs (رضي الله عنهم), and in addition, this action also contains a degree of reliance upon other people’s supplication.

For it is known that if a person supplicates to his Lord (Allaah عز وجل) himself, it is better for him because he is performing an act of worship and thereby drawing close to Allaah (عز وجل); Du’aa is from the acts of worship as was said by Allaah, the Exalted: {Call upon Me; I will respond to you} [Qur’an, Surah Ghaafir (40), aayah 60].

So, when a person makes du’aa to his Lord by himself, he obtains the reward of performing an act of worship, then he also comes to rely on Allaah (عز وجل) for obtaining benefit and repelling harm.

This is in contrast to the situation when the person requests someone else to supplicate to Allaah for him, for indeed the person comes to rely upon this other person. It may be that the person’s attachment to the other person is greater than his attachment to Allaah (عز وجل); and this is a dangerous matter.

Shaykh al-Islam (رحمه الله) said: “If a person asks someone that he prays for him, thus intending by that to benefit others by praying for him, he will be rewarded for this and possibly gain the [reward] brought with the hadeeth {If a man prays for good for his brother, the angel who is appointed says: Ameen, and you will have something similar.}” [Narrated by Muslim, 2732]

[Source: Sharh Kashf ash-Shubuhat by Shaykh al-Uthaymeen (rahimahullaah), pages 98-99]

Shaykh al-‘Uthaymeen (رحمه الله) also mentioned:

“Asking a person to make du’aa’ for you who you think will have his du’aa’s answered, either because of his righteousness or because he is going to a place where one hopes his du’aa’s will be answered, such as travelling or going for Hajj or ‘Umrah, etc., is OK in principle.

But if there is the fear that something that is not right may result from it, such as the person who makes the request relying on the person whom he has asked, or always relying on other people with regard to matters in which he should call on his Lord, or there is the fear that the person of whom the request is made may become arrogant and think that he has reached such a level that people ask him to make du’aa’ for them, then this is sufficient reason not to do this, because in this case it leads to something that is not right.

If it does not lead to something that is not right, then in principle it is permissible, but still we say that it should not be done, because it was not the custom of the Sahaabah (may Allaah be pleased with them) to ask one another to make du’aa’ for one another.

The hadeeth in which the Prophet (Sallallahu alaihi wa sallam) is reported to have said to ‘Umar, “Do not forget us in your du’aa’, O my brother” (reported by Abu Dawood, no. 1498, and al-Tirmidhi, no. 3557) is a weak hadeeth and there is no proof that the Prophet (Sallallahu alaihi wa sallam) said this.

With regard to the fact that the Sahaabah (may Allaah be pleased with them) asked the Prophet (Sallallahu alaihi wa sallam) to make du’aa’ for them, it is well-known that no one else can reach the level of the Prophet (Sallallahu alaihi wasallam), so when ‘Ukaashah ibn Muhsan asked him to pray that he would be one of those who would enter Paradise without being called to account or being punished, he said, “You will be one of them” (reported by al-Bukhaari, no. 6541; Muslim, no. 216, 218, 220), and when another man came and asked the Prophet (Sallallahu alaihi wa sallam) to ask Allaah to send them rain, he did so (reported by al-Bukhaari, no. 1013; Muslim, 897).

With regard to the Prophet (Sallallahu alaihi wa sallam) advising his companions to ask Uways al-Qurani to make du’aa’ for them, this undoubtedly applied only in his case, and it is known that Uways was not on the same level as Abu Bakr or ‘Umar or ‘Uthmaan or ‘Ali, or other Sahaabah.

The Prophet (Sallallahu alaihi wa sallam) did not tell anyone among his Sahaabah to ask anyone to make du’aa’ for them.

To sum up, we can say: there is no sin in asking someone to make du’aa’ for you that you hope will have his du’aa’ answered, on the condition that this does not involve anything that is wrong, but it is better and more appropriate not to do this.

[Source: Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen, 11/59]

Have we saved ourselves from the Hellfire ?


I don’t get it. Sisters, brothers, what religious benefit do you get from posting pictures of yourself online that serve no purpose whatsoever except from ‘showing your beauty’?

Have we saved ourselves from the Hellfire already that we can afford to indulge in such pointless acts?

If so, please let me know for I too want to be save from the fire of Hell.

@islam2011:

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