The Albaani Site

Translation from the Works of the Reviver of this Century

Tag: unseen

An Easy Way to Keep Devils Out of Your House by Reciting Two Blessed, Ancient Verses

An-Nu’maan ibn Bashir narrated that the Prophet ﷺ said, “Indeed Allaah wrote a Book two thousand years before He created the heavens and the earth, He sent down two aayahs from it with which He ended Surah al-Baqarah—if they are recited for three nights in a home, no Shaitaan shall come near it.”

Saheeh at-Targheeb, no. 1476, al-Albaani said, “Saheeh.” [Translation taken from the English translation of Al-Tirmidhi, slightly edited.]

The two verses are:

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّن رُّسُلِهِۦۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَاۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ

‘Āmanar-Rasūlu bimā ‘unzila ‘ilayhi mir-rabbihi wal-Mu’uminūna ۚ kullun ‘Āmana billāhi wa Malā’ikatihi wa Kutubihi wa Rusulihi Lā nufarriqu baina ‘aĥadin mir-Rusulihi ۚ wa qālū sami`nā wa ‘Aţa`nā ۖ  Ghufrānaka Rabbanā wa ‘ilaikal-Maşīr.

“The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. They say, “We make no distinction between one another of His Messengers.” And they say, “We hear, and we obey. (We seek) Your Forgiveness, Our Lord, and to You is the return (of all).””

لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا ٱكۡتَسَبَتۡۗ
رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ
رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرٗا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ
رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ
وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ

Lā yukallifullāhu nafsan ‘illā wus`ahā ۚ Lahā mā kasabat wa `alaihā maktasabat ۗ
Rabbanā lā tu’uākhidhnā ‘in-nasīnā ‘aw ‘akhţa’nā ۚ
Rabbanā wa lā taĥmil `alainā ‘işran kamā ĥamaltahu `alalladhīna min qablinā ۚ
Rabbanā wa lā tuĥammilnā mā lā ţāqata lanā bihi ۖ
Wa`fu `annā waghfir lanā warĥamnā ۚ ‘Anta mawlānā fānşurnā `alal-qawmil-kāfirīn.

“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error. Our Lord! Lay not on us a burden like that which You did lay on those before us. Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Protector! And give us victory over the disbelieving people.””

No Room for Intellectual Reasoning in Matters of the Unseen


The Imaam said, “Be cognizant of the fact that whether the dead can hear or not is an issue of the Unseen related to Barzakh which no one except Allaah عز وجل knows about, so it is not allowed to delve into it based upon qiyaas and opinions, rather, in affirming and negating, one halts at the text about it.”

And he said, “Coming to deductions based upon the intellect … has no place in any issue related to the Unseen.”

Tahqeeq al-Aayaat al-Bayyinaat fi ’Adm Samaa’ al-Amwaat, p. 37 and p. 60.

There is no place for the question, ‘How?’ in the Matters of the Unseen

Questioner: In the hadith of the Prophet’s Ascent to the Heavens, when the prayer was prescribed upon him صلى الله عليه وسلم and Moosaa عليه السلام asked him to go back [and ask for the number of prayers to be reduced] … how [exactly] was it?

Al-Albani: There is no ‘how’ in the matters of the Unseen, may Allaah bless you!

Regarding the matters of the Unseen, take [the following] as the principle and relax: there is no ‘how’ in the matters of the Unseen.  People other than you twist and turn [this way and that], and go on at length but in the end they conclude with this word which you just said now, ‘How?’

There is no, ‘How?’ in the matters of the Unseen.

There is only total and complete faith, without [the question], ‘How?’

Because that world is metaphysical [lit. ‘… behind or beyond matter …’] as they say today, that which is beyond the intellect … our physical world cannot be compared to it and vice versa.

Al-Hudaa wan-Noor, 28

The video:

Does the Prophet صلى الله عليه وسلم know the Unseen? A Long Discussion Concerning that | 3

Translated by Ahmed Abu Turaab

Following on from the second post:

The Shaikh continues, “Another point remains which I alluded to earlier [but] I [still] want to talk about it a little, and hopefully [talking about] it won’t go on for too long.

If [for argument’s sake we were to say that] Allaah chose His Prophet عليه السلام by [indeed] informing him of all of the Unseen, who is that person who can encompass the knowledge of the Messenger عليه السلام, and claim to have memorised it?

We now say [the following, let us suppose that] Ustaadh Maaher [is an expert] in any field you want to name, and he has the most adept and bright of students, the best memoriser–how much of Ustaadh Maaher’s knowledge will he memorise? A little. So will this intelligent teacher pour all of his knowledge into the breast of that student? [To do so] will require him [to expend] an extraordinarily exhausting effort.  And Allaah does not burden a soul with more than it can bear.

So from this angle which negates human nature it is not plausible that the Prophet عليه السلام … if Allaah had taught him everything and had made him a partner with Himself concerning the knowledge of the Unseen, it is not reasonable [to say] that he would inform the people of that which they are not capable of bearing or enduring.

So in summary, may Allaah bless you, it is obligatory to explain hadiths such as this one in light of the aqidah of the Muslims which has been derived from all of the Book of Allaah and all of the Sunnah and hadiths of the Prophet of Allaah صلى الله عليه وسلم and that we do not stop at one hadith. For this reason I’m telling you now that the last word in this issue is: we claim that, firstly, we are all Muslims, alhamdulillaah.

But there is something else which we claim which is that we respect our Pious Predecessors from the Companions and their students [taabi’een], and the mujtahid Imaams. Through them we learnt the knowledge of the Book, the Sunnah, fiqh and aqidah.

So who from the scholars of the Muslims says that Allaah taught the Prophet صلى الله عليه وسلم everything, [that He taught him all the things that] occur in the hadith of the Pen, ‘Write that which will be up until the Day of Judgement,’ basing that upon the hadith of Muslim [quoted in the question].  I do not know a Muslim scholar who has preceded us in such a statement.

For this reason it is not permissible for a person to say that which opposes what our scholars of before, who were from different madhhabs and inclinations, have said.

Questioner: your excellency, the [respected] Shaikh, knows that the Companions were the most truthful and precise of people in reporting from the Prophet عليه الصلاة والسلام, such that one of them would refrain from reporting [something from him عليه الصلاة والسلام] for fear of [the possibility of] forgetting something. So [even though they were so careful, here] this narration came to us on the tongue of a Companion with precision, ‘He told us what was and would be.’ The Companion could have said, ‘He informed us of the keys to these things, or told us in generality, or the major events that would occur,’ but instead he said, ‘He told us what was and would be,’ meaning comprehensively/exhaustively. This is one point.

The second thing is that the Companion said, ‘To the extent that there was not an [army] detachment except that he informed us of it and its leader.’ And it is known that the ‘detachment’ is a group [of people].

As for your saying that if Allaah, the One free of all imperfections and the Most High, informed the Prophet of His Knowledge then he would have become a partner [with Allaah in that], then this is not said for one reason: as long as we ascribe the matter back to Allaah the Mighty and Majestic, saying, ‘Allaah informed him,’ then this is something from the creation. This is one matter.

The second thing is that your Excellency knows that Allaah, the One free of all imperfections and the Most High, bestowed [lit. ‘split/shared’] some of His Beautiful Names on him which are present in the Quran, “Verily, there has come unto you a Messenger from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He is anxious over you (to be rightly guided …), for the believers full of pity, kind [ra’oof], and merciful [raheem].” [Tawbah 9:128].  And these are from the Most Beautiful Names of Allaah [Al-Asmaa al-Husnaa].

We are only trying to say the following: He said about our master Ishaaq, “…a boy (son) possessing much knowledge and wisdom [aleem].” [Hijr 15:53] and this [i.e., aleem] is also from the Asmaa al-Husnaa. But when the wisdom is attributed back to Allaah the Mighty and Majestic then the knowledge of the Prophet عليه الصلاة والسلام is something originated or brought into being [haadith], so if Allaah were to inform him of the Unseen and [we also have] the open statement of the Companion that He informed him of what was and what will be, then this is somethng brought into being [haadith] in relation to the Prophet عليه الصلاة والسلام.  Because the Prophet عليه والسلام is muhaddath [“spoken to” i.e., this knowledge is revealed unto him].  So this does not show that there is any sharing in any way, nor does it mean that the kindness of the Prophet عليه الصلاة والسلام is the same as the divine Kindness, nor that the prophetic mercy is the same as the diving Mercy. Because the first Mercy [i.e., that of Allaah], is sempiternal, and the mercy of the Prophet عليه والسلام is recent and created. Just like that is the knowledge of our master Ishaaq, which is recent knowledge, whereas the knowledge of The Truth is pre-existent.

Thus: Imaam al-Busiri has a point when he says, ‘And from your knowledge is the knowledge of the Tablet and the Pen,’ i.e., he came across this hadith and is not ignorant or a polytheist. Rather he was in a generation that had scholars and people of tawheed, [discerning scholars] who knew how to separate the wheat from the chaff. So if he was a polytheist they would have refuted him [it’s as though here the questioner is saying to Shaikh al-Albaani, ‘If he was a polytheist or a kaafir as you Salafis claim …’ even though Shaikh al-Albaani has not made any such accusation in the discussion]. [On top of that] it is well known that if we have ninety-nine reasons to declare a Muslim to be a disbeliever and we have one reason not to, we should resort to the safer option [of not declaring him to be a disbeliever], as long as supporting rationale exists.

Al-Albani: I’m sorry, you are now straying from the topic at hand, no offense intended.

Questioner: I haven’t strayed at all.

Al-Albani: I’ll establish for you the fact that you have strayed.

Questioner: If I have strayed I take back what I have said.

Al-Albani: I’m sorry but now you’re saying firstly, secondly, thirdly, fourthly and fifthly. Wallaahi, I admit to you that my memory is weak, I will not say to you that the answer to number one is so and so, and number two is so and so, etc. But at the end I felt that you left the topic when you said that al-Busiri is [not] a polytheist and no one declared him to be a disbeliever etc.–we were not discussing that.

Interjection by someone at the gathering: What’s known to people is that this majlis [assembly/sitting] is clean and its conduct is vindicated [of accusing anyone of shirk “idolatry”].

[Compilers note: The questioner was trying to say that the Salafis say that al-Busiri is a mushrik, so Shaikh al-Albaani answered him back because by saying that he has now entered into a new topic of discussion and so the above interjector was trying to say that it is common amongst many who associate themselves to Salafiyyah that al-Busiri is a mushrik but as for the gathering of Shaikh al-Albaani then it is clean and its conduct is vindicated from abusing people. Shaikh al-Albaani also responds by saying what is written below, that as long as our gathering is clean and free of such things then why do you want to make it filthy with your accusation of shirk?]

Al-Albani: I’m sorry but just now you didn’t mention [the topic of] shirk and that it is not shirk and that he is not a polytheist.

Questioner: Because there is a story …

Al-Albani: I’m sorry ustaadh, did you say he was not a polytheist or not?

Questioner: Indeed.”

Does the Prophet صلى الله عليه وسلم know the Unseen? A Long Discussion Concerning that | 2

Translated by Ahmed Abu Turaab

Continuing from the first post on this topic.

Shaikh al-Albani continues, “Here we say that the word, ‘Unseen,’ is [understood] exactly as what we were previously talking about: does our Lord inform the Prophets about all of the Unseen?  No.

The scholars of tafsir said: it all goes back to the Will of our Lord, the Mighty and Majestic, to inform whoever He wants to from the Messengers about some of the Unseen, but not all of it.

That is because the Prophet صلى الله عليه وسلم, [in fact] all Prophets, when Allaah gives them some knowledge then it becomes obligatory upon them to proclaim it to the Muslims, exactly as Aishah said, may Allaah the Most High be pleased with her, in a long hadith which we are not in the middle of explaining right now [but] in it she says, ‘Whoever tells you that Muhammad صلى الله عليه وسلم concealed something that he was ordered to proclaim …’ O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allaah will protect you from the people.’ [Maa’idah 5:67]  [So] she said, ‘Whoever tells you that Muhammad صلى الله عليه وسلم concealed something that he was ordered to proclaim then he has fabricated a great lie against Allaah.’

Thus, our Lord said, “… and He does not disclose His [knowledge of the] unseen …” [Jinn 72:26], i.e., some of the unseen, [the word ‘some’ being] an implicit [or omitted] qualifier here, because as we said, even though the Prophet is the chosen one, it is not possible for him to be a second deity [comparable to Allaah] in his knowledge and in his encompassing all things that will be, for then he would have become a partner [to Allaah].

Here we [should] remember something very important connected to the knowledge of tawheed.  Allaah the Blessed and Most High is One in His Essence, so there is none of what the disbelievers from the Christians said about Allaah being one of three, no, He is a single deity, “Say, “He is Allaah, [who is] One. Allaah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.” [Ikhlaas 112:1-4]

So Allaah is One in His Essence, in opposition to what the Christians say, and He is One who is singled out for worship, He is the one [and only] deity, i.e., not like what the polytheists, the Arabs [used to] say and still say today, “We only worship them that they may bring us nearer to Allaah in position.”

So [like we said] Allaah is the One singled out for worship too. Whoever believes that Allaah is One in His Essence [Rububiyyah] but worships others along with Him has not singled Him out [Uluhiyyah]. And the final [category of] tawheed after mentioning that Allaah is One in His Essence and the only One who deserves to be worshipped, [is that He is] One in His Characteristics [Sifaat].

So it is not permissible for a Muslim to believe that Allaah the Mighty and Majestic would inform His prophet of all of the knowledge of the Unseen, because then he would have become a partner with Him in the characteristic of [knowing all of] the Unseen, “Say, “None in the heavens and earth knows the unseen except Allaah …” [Naml 27:65], the aayah is as such [is it not], inshaa Allaah?

Questioner: “And with Him are the keys of the unseen …” [An’aam 6:59]

Al-Albaani: No, this aayah is not relevant to us now, because these are the keys, the head issues, the foundations of the Unseen, but we now are referring to the details.

I say, “Say, “None in the heavens and earth knows the unseen except Allaah …” [Naml 27:65] so, [is it that] the Messenger of Allaah doesn’t know anything from the Unseen?

This is a mistake.  Why?

Because Allaah said in the previous aayah, “Say, “None in the heavens and earth knows the Unseen …” i.e., the Unseen in its entirety, “… except Allaah …” the Blessed and Most High.

Look, my brothers, and learn, and know that knowledge is that a person does not give a free hand to his intellect regarding an aayah and say, “Here you go, [Allaah said], ‘Say: None in the heavens and the earth knows the unseen except Allaah …,’ so [that means] the Messenger of Allaah does not know any of the Unseen.”

This is incorrect.  Why?

Because Allaah said in the previous aayah, “[He is the] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone except [those] whom He has approved of [from the] messengers …”

Okay, don’t stop at His Saying, “… and He does not disclose His [knowledge of the] unseen [to anyone except those whom He has approved of from the messengers],” [and take it to the other extreme and say that He gives them] all of the knowledge of the Unseen, no.

Because He is One in His Characteristics just as He is the only One who deserves to be worshipped, just as He is One in His Essence, so it is not permissible for a Muslim to believe that Allaah would inform His Prophet عليه السلام of everything that is to happen up until the Day of Judgement, because this is a characteristic of Allaah [Alone], the Mighty and Majestic.

Does the Prophet صلى الله عليه وسلم know the Unseen? A Long Discussion Concerning that | 1

Translated by Ahmed Abu Turaab

Questioner: Our Shaikh, I have a question if you would be so kind. It has been reported that the Prophet صلى الله عليه وسلم prayed the morning prayer one day and mounted the minbar and delivered a sermon up until the mid-day prayer. Then he prayed and [again] mounted the minbar, then he repeated that and so on. So he informed them about what was and what would be up until the Day of Judgement.  The Companion says, ‘He who memorized it, did so. And he who forgot it, did so. And I may pass by a matter and remember it just as a man remembers the face of another.’

So when Imaam al-Busiri said, ‘And from your knowledge is the knowledge of the Tablet and the Pen.’  So he said: he informed us of what was and what would be until the Day of Judgement and this corresponds to, ‘He said to it, ‘Write.’ It said, ‘What shall I write.’ He said, ‘Write that which will be until the Day of Judgement?’

Al-Albani: Firstly, alhamdulillaah, this hadith is authentic and is in Sahih Muslim.  Secondly, my brother, it is possible that what he spoke about in the phrase, ‘He informed us about what would happen until the Day of Judgement,’ were the momentous matters that would occur, and not the details which no man is able to grasp and comprehend no matter what knowledge or power he has been given by Allaah, the Blessed and Most High–meaning, by way of argument let me say [this] to you: it is possible that Allaah the Mighty and Majestic, chose his Prophet عليه الصلاة السلام with whatever He willed such that He really told him what is apparent in this authentic hadith, i.e., [He told him] what was and what would be until the Day of Judgement.  But how can that be when he is talking to people who are not Prophets or Messengers and their capacity is limited and they do not have that characteristic which our Lord the Mighty and Majestic chose for our Prophet عليه الصلاة السلام?

For this reason, may Allaah bless you, it is not permissible for us to understand the hadith … and I say that maybe what was just mentioned while we were eating applies now [too] … and I mention this example because reality will help us understand this authentic hadith.

When interpreting a saying of the Prophet عليه السلام it is not allowed to stop at that hadith alone, but rather we have to extend our scope and look at other hadiths too. And will it help us to understand this authentic hadith with the expansive, general, encompassing meaning that occurs in the Most High’s Saying, “… leaves nothing small or great except that it has enumerated it,” [Kahf 18:49] or is the meaning [of the hadith] more limited than that?

Just now we spoke when we were eating, someone asked a question about a hadith in which the Prophet صلى الله عليه وسلم said, “Whoever takes a loan and his intention is to pay it back, and then is unable to do so, Allaah will clear it on his behalf on the Day of Judgement.” I say that this is an authentic hadith, and it explains that other hadith–and herein lies the point–he عليه السلام said, “The martyr is forgiven all sins except debt.” So shall we explain this hadith, “ … except debt …” … [to mean that] the martyr [who] dies and has a debt is not forgiven this sin even if he had intended to pay it back?  We say: no, because the first hadith explains and makes specific the [meaning intended in] the second hadith.

This hadith of yours resembles this second hadith [just mentioned in the example of the martyr], by Allaah, this is something very, very dangerous, this person fought in the Way of Allaah and died in the Way of Allaah and his sin is not forgiven because he died owing money to some Muslims?  No, this [hadith] is not to be understood as something in [such a] general, encompassing sense but is specified to mean if he did not intend to pay back the right to its owner.

This is the exact example of what we are talking about now: there is no doubt that from the hadith which you mentioned we understand that Allaah taught the Prophet عليه السلام every small or great thing as He said, “… leaves nothing small or great except that it has enumerated it,”–but no, this is not correct.

Rather the meaning of the hadith is that He taught him essential, fundamental things like the major signs of the Hour and [other] things similar to that like the minor signs which it is important for the Muslims to be familiar with, as Allaah the Most High, said in the noble Quraan, “[He is the] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone, except he whom He has approved of [from the] messengers …” [Jinn 72:26-27].

Does the Prophet صلى الله عليه وسلم know the Unseen and what is the Ruling Concerning Praying Behind Someone who Believes that?

Questioner: An Imaam of a mosque claims that the Prophet of Allaah صلى الله عليه وسلم knows the Unseen, so is it permissible to pray behind him?

Al-Albani: The texts of the Quraan regarding this topic are explicit in stating that the Prophet صلى الله عليه وسلم does not know the Unseen, as occurs in His Saying, the Most High, “If I had the knowledge of the Unseen [Ghaib], I should have secured for myself an abundance of wealth, and no evil should have touched me.” [Al-A’raaf 7:188]

And likewise, the hadiths reported in this regard confirm this meaning.  Such as the hadith in Sahih Bukhari that the Prophet صلى الله عليه وسلم passed by a little girl who was singing [lines of elegiac poetry] and was saying, ‘Among us is a Prophet who knows what will happen tomorrow.’  So he صلى الله عليه وسلم said, ‘Leave this (saying) for none knows the Unseen except Allaah and carry on saying the like of what you had been saying before,’ i.e., the permissible things.

So when that Imaam is informed [about this issue] but still insists on his misguidance, then it is not allowed to pray behind him, yes.

Al-Hudaa wan-Noor, no. 19.

Here’s the video a brother made of this post, jazaahullaahu khairaa:

The Definition of Creed [Aqeedah] and the Importance of Calling to it

[1] Chapter: The Definition of Creed [Aqeedah]

The Imaam said, “Creed is everything that is connected to the world of the Unseen to which a ruling regarding actions is not connected.”

[2] Chapter: The Importance of Calling to Creed

“My opinion is that we must talk about creed in all of the Islamic world, and [talk about] the failure of the entire Islamic world in turning away from [the affairs of] creed and from clarifying it to the people.  The greatest proof is that the well-known Islamic sects, [which have] large numbers and have been around rallying for a long time, hold that busying oneself with calling to Allaah and correcting [people’s] views is a mistake.

And we have had many unfortunate experiences [in this matter].  More than thirty years ago when I was in Madeenah, we were sitting in a gathering exactly like this one, but we were sitting as they do in an Arabic gathering, on the floor, and I was sitting in the place where this brother Maneer is sitting, i.e., [I was] the last one.

A man entered who was an eloquent orator [khateeb] and the head of an Islamic group which was well-known in some lands.  So he gave salaam and started to shake [everyone’s] hand.  I noticed his facial features started to change [i.e., he was upset and started to frown] as occurs in the hadith.  And the reason was that nobody stood up for him, and there is no doubt that this is something which is not common in such gatherings, [especially] for someone entering [who is] of his standing in society.

[He carried on] until he reached me and I was the last one sitting there, right next to the door, so I said [trying] to [console] him, “O Ustaadh! As we say in Syria, ‘[You are] honourable without [anyone even having to] stand up,’” [I said this] because I felt that he felt something in himself due to these people not having stood up for him.  He had hardly heard these words when he exploded and said, “O Ustaadh! We now want to busy ourselves with such details and such and such …” and he was boiling as they say in the Arabic language [yahdur]: boiling … and he was a khateeb, [and he was saying], “And we have to be united, and we are living with the Ba’athists and the Shi’ites and …” and so on.

So I left him until he finished and then said, “O Ustaadh! Does it suffice me to say based upon what I have heard from you that it suffices us to unite upon [the declaration of faith], ‘None has the right to be worshipped except Allaah,’ without understanding?” He said, “[Yes], even without understanding.”

What do you think?  The head of an Islamic group!

And I know that these sects live on this principle.  They are satisfied that the generality of the Muslims say, ‘None has the right to be worshipped except Allaah,’ even if they have not understood that this declaration of faith or that these good words demand disbelieving in the false objects of worship [taaghoot].  But not [just] disbelieving in the false objects of worship which only refer to the present day meaning, because this too is from the present-day calamities–[that] many of the Muslim youth nowadays [hold that] the false object of worship [taaghoot] is the ruler who does not judge by what Allaah has revealed, whereas [the reality is that] there are many different types of false objects of worship … these vows and oaths and supplications directed to other than Allaah, the Mighty and Majestic, these negate the declaration [that], ‘None has the right to be worshipped except Allaah …’ in the eyes of the one who understands [that], ‘None has the right to be worshipped except Allaah,’ means tawhid al-uluhiyyah and tawhid al-ibaadah.

The Islamic world lives like this, for this reason it is upon the callers to Islaam to truly gather, not only on good technique, which their talk is always centred on, but rather [to gather on] correct knowledge from the Book and the Sunnah along with that, this is what the Islamic world is in need of …”

Mawsoo’atul-Allaamah, al-Imaam, Mujaddidil-Asr, Muhammad Naasirid-Deen al-Albaani,  of Shaikh Shady Noaman, vol. 1, p. 169-170.

Seeking Help from the Jinn

What is the ruling concerning asking the jinn
about matters of the Unseen?

Shaikh al-Albaani said, “We do not hold that one should turn to the Jinn concerning questions about matters of the Unseen since that is one of the causes for the misguidance of mankind. In the Noble Quran, Allaah, the Mighty and Majestic, mentioned some of the misguidance of the polytheists of the past. So the Lord of all Creation, the Blessed and Most High, said, narrating the story of the Jinn who came to the Prophet, صلى الله عليه وسلم, and believed in him, part of what those Jinn said was, And verily, there were men among mankind those who sought refuge with the masculine among the jinns, but they (i.e., the jinns only) increased them in sin and disbelief.” Jinn 72:6

Seeking the help of the Jinn in order to gain knowledge of the Unseen is, as some of the people of the past said when disapproving of people seeking help from one another, “… like a prisoner calling for help from another prisoner.” So mankind seeking help from the Jinn to gain knowledge of the Unseen is just like a man seeking the help of another man since both categories, man and jinn, share in the fact that neither of them has knowledge of the Unseen.

As for when by Unseen a matter is intended which actually occurred but is absent from mankind due to the fact that their strength and power is limited and the strength of the Jinn is greater, then likewise we say: it is [still] not befitting [to ask the Jinn]. Since if they are continually called upon the matter will expand just as a hole in a garment keeps increasing until it cannot be patched up[1], and thus the people will fall into associating partners in worship with Allaah, the Mighty and Majestic, [shirk], committing shirk in the Attributes of Allaah. Since as you all know Allaah is one in His dhaat [essence], one in the fact that He Alone is worshipped–so none of His Creation whatsoever can share with Him in knowing the Unseen. As He, the Blessed and Most High, said, “(He Alone is) the All-Knower of the Unseen, and He reveals to none His [knowledge of the] Unseen. Except to a Messenger (from mankind) whom He has chosen …” Jinn 72:26-27

So the Prophets and the Messengers themselves did not know the Unseen but Allaah, the Mighty and Majestic, taught them some of the matters of the Unseen through revelation.

And there is no Prophet after our Prophet, صلى الله عليه وسلم.

Thus, the path to acquiring knowledge of the Unseen is blocked, whether it is concerning knowledge of those things from the Unseen which have not yet occurred or those things of the Unseen which have occurred but which mankind does not have the strength or ability to acquire [even though they have taken place]. So seeking the aid of the Jinn in this type, without doubt, is humiliating and [nothing but] misguidance, which can lead, as I have just said, to associating partners with Allaah, the Mighty and Majestic.

Perhaps from the modern day proofs of this is what has reached us about your country in particular, Kuwait. That there is a person there who claims to have knowledge of the Unseen such that he ordered his followers to migrate from Kuwait to here, Jordan, and that there would be snow and it would be very cold in Jordan so he ordered them to buy some blankets and other such things to keep themselves warm with and that on the contrary in Kuwait, Allaah forbid, there would be a blazing fire along with other false and futile claims that he made–do you have any knowledge about that?

Questioner: We received some news, O Shaikh, that he is in Syria and there is another in Egypt, from the Sufis.

Shaikh al-Albaani: But there followers here [in Jordan] say that their Shaikh is in Kuwait.

Questioner: This is correct. They have followers dispersed [in different places, some of whom] went to Kuwait. Last Sunday they made an announcement in the newspaper that they were waiting for everybody. And the Shaikh was present in Syria and another in Egypt, and they announced to their followers that the Day of Resurrection was about to be established. So they left the schools, and this is true, and some of them sold their land and left.

Shaikh al-Albaani: Many of them came here.

Someone in the gathering said: The abode of the Shaikh of this tariqah [Sufi way] in Kuwait is that of Fareed Hamdaan. And his son and brother are here [in Jordan].

Questioner: Last Sunday and Monday many of the newspapers announced that one of their Shaikhs was in Syria and the other in Egypt.

Shaikh al-Albaani: It is possible, whatever the case, that there is movement [of these people or Shaikhs] and [people] preferring [one to another]

The proof here is that opening the door to communicating with the Jinn leads man to fall into misguidance which has been forbidden.”

Al-Fataawaa al-Kuwaitiyyah, pp. 38-40.

[1] Shaikh al-Albaani used an old Arabic example here, saying:

اتَّسَعَ الْخَرْقُ عَلَى الرَّاقِعِ

The literal translation would be as I have put in the post, i.e., a hole in a garment is patched up but keeps increasing such that the patch cannot cover the hole anymore and the meaning is as Abu Hilaal al-Askari explained  in Jumhuratul-Amthaal (1/160), “And it means: The problem/corruption increases such that it cannot be rectified or contained.”

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