The Ahadeeth of Tawheed
from the
Silsilah Ahadeeth As-Saheehah
of
Shaykh Al-Albaani
Translated by
Abbas Abu Yahya
Chapters of Tawheed and the
Shahadtayn
Part 10
27 - The Ruqiya which is Shirk
2760
- 'Nushratu (type of spell using magic & the Shaytaan) is from the
actions of the Shaytaan.'
An-Nushratu is a Ruqiya
(type of spell using magic & the Shaytaan).
Al-Khattabi
said: ' An-Nushratu is a type of Ruqiya and cure; it is used to
cure someone whom, it is thought has been touched by the Jinn.'
I
say (Albani): this is a Ruqiya which is not permissible, which is not
from the Qur'aan and the authentic Sunnah, that which is labeled with the word
Shirk, in more than one hadeeth, ..... It may be a Shirk which is hidden in
some words which have an unknown meaning, or it has a code with unconnected
letters of the alphabet, as is seen in some of the amulets which are issued by
some swindlers.
As
for the Ruqiya which is permissible, then that is what is understood
from what Bukhaaree narrated on the authority Qatada in a mua'laq form
(not mentioning the chain of narration), that Qatada said:
'I
said to Sa'eed ibn al-Mussayib: a man can have magic done upon him, or he can
be taken away from his wife, should he be untied from his magic or have Ruqiya
done to him?
He
said: 'There is no problem with that, indeed what is intended by the Ruqiya is
correction, as for what benefits someone then it is not prohibited.'
Hafidh
brings a connected chain for this narration in 'al-Fath' (10/233) from the
narration of al-Athraam and other than him from different chains on the
authority of Qatada.
The
narration of Qatada was narrated by Ibn Abee Shaybah (8/28), with an authentic
chain, which was narrated by him in a summarized form.
I
see no contradiction between the two narrations, as for the narration of
al-Hasan (‘that it is from the actions of the Shaytaan’) then it is understood
to mean when people seek aid with the Jinn and the Shayateen, and with
means which are pleasing to them, such as slaughtering for them, etc. This is the intent of this hadeeth. As for the narration of Sa'eed, then this is regarding
seeking aid by using Ruqiya and seeking refuge which is legislated by
the Book and the Sunnah. This is what
Bayhaaqi inclined towards in 'as-Sunnan' and this is the intent of what Hafidh
mentioned on the authority of Imaam Ahmad, that he was asked about the one who
releases magic from the one who is affected by it?
So
he said: 'There is no problem with that.'
As
for the statement of Hafidh: 'The ruling upon this differs according to the intention,
so whoever intended by it goodness then it is good, otherwise it is evil.'
I
say: this is not sufficient in making the distinction (between the permissible
Ruqiya and the impermissible one), because, perhaps the good intent could
gather together with it being a means to evil, like it was said about the evil
woman:
. . . *
if only she had not committed Zina so that she could give charity[1]
Also
a type of cure, which is used by some of those who claim that they help cure
the people, is what they call 'spiritual healing'. Whether it was done in the
ways of old, by calling upon the sick person's companion of the Jinn like the
people used to do before the advent of Islaam. Or using the means nowadays
which is called 'bringing forward the souls.'
I think what is similar to this is magnetic hypnosis.
Indeed
all of these are from the means which are not permissible, since it goes back
to seeking aid from the Jinn who were the reason for the misguidance of
the Mushrikeen, as is mentioned in the noble Qur'aan :
<<
'And
verily, there were men among mankind who took shelter with the masculine among
the Jinns, but they (Jinns) increased them (mankind) in sin and
disbelief.>> meaning : out of fear and sinning.
There
is a false claim, some of those who were afflicted with seeking aid from the Jinn
make, they claim that they seek aid from the righteous Jinn. This claim is a lie because it is not -
customary - to interact with them, nor to accompany them, which would uncover
whether they are good or bad.
We
know from experience that many of those who accompany the Jinn, find it
more difficult than keeping association with mankind, which makes it clear to
you that they are not good to associate with.
Allaah
Ta'ala said: << O you who believe! Verily, among your wives and
your children there are enemies for you (i.e. may stop you from the obedience
of Allaah), therefore beware of them! >>
This
is what is apparent about humans, so how would it be about the Jinn
about whom Allaah Ta'ala said:
<<
Verily, he
(the Shaytaan) and (his soldiers from the Jinns or his tribe) see
you from where you cannot see them. >>
All Praise belongs to Allaah, may His peace and
blessings be upon our final Prophet Muhammad, his family, his companions and
all those who follow his guidance.
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