People who claim to have Karamahs and miracles 9-The answer to a question about people who claim to have Karamahs and miracles:From `Abdul-`Aziz ibn `Abdullah ibn Baz to our dear brother, may Allah protect you. May Allah's Peace, Mercy, and Blessings be upon you.With reference to your letter, dated 25/9/1973, in which you ask for help to be able to come to Al-Madinah Al-Munawwarah, you mentioned a supplication in the letter and said that it is a blessed supplication full of Karamahs and miracles which Allah gives to His believing servants. You said that this supplication is extremely powerful to the extent that if it is recited on fire, it will be extinguished, and if it is recited on flowing water, it will become stagnant.I would like to inform you that this supplication is not authentically reported from the Prophet (peace be upon him). As far as we know, it is baseless. Moreover, it includes impermissible kind of Tawassul (supplicating to Allah in the name of someone or something). The lawful Tawassul is to supplicate to Allah (Exalted be He) by His Names. Allah (Glorified be He) says: And (all) the Most Beautiful Names belong to Allâh, so call on Him by them Likewise, (Part No. 1; Page No. 442) it is permissible to beseech Allah by your good deeds, including the best of them, i.e. Tawhid (belief in the Oneness of Allah). The most beneficial supplications are those reported to be said by the Messenger of Allah (peace be upon him), not those invented by people, as the supplication you referred to. It is obligatory to learn the necessary religious knowledge, asking the scholars about what seems difficult for you and keep away from what contradicts the teachings of the Chosen Prophet (peace be upon him).As for your desire to come to Al-Madinah while you do not have enough money, I advise you to adhere to righteousness wherever you are. Allah does not make offering Hajj obligatory except for the people who have the capacity to offer Hajj. Allah (Exalted be He) says: And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allâh, for those who are able to undertake the journey. So, you are excused from it and when you have enough money, you can came to the holy land, for Allah does not burden someone beyond their scope. May Allah's Peace, Mercy, and Blessings be upon you. Taken from: https://www.alifta.gov.sa/

Fabricated Karamahs

Fabricated Karamahs

False Karamahs

Q: It is said that there are chosen men who can perform extraordinary events such as coming to perform Hajj without using any means of transportation or attending a Funeral Prayer in Makkah while living far away from there. Is the wind made subservient to lead them wherever they want? Please, advise.


(Part No. 6; Page No. 409)


A: Such things are baseless in Shari`ah and are superstitious invented by some people. Some Sufis pretend to have Karamahs (extraordinary events performed by a pious person), rendering them able to reach Makkah without any means of transportation; but this is surely falsehood. Or, they would have contact with Jinn or worship them, so that the Jinn would carry them to Makkah or any other place, as stated by Shaykh Abu Al-`Abbas Ibn Taymiyyah (may Allah be merciful with him) and other scholars. To summarize, such matters are just superstitious beliefs held by some Sufis and those like them, who falsely allege to be Awliya' (the pious worshippers of Allah or holy persons) possessing Karamahs. But, in actual fact, they are the Awliya' (votaries) of Satan, that is why the Jinn carry them from one place to another. Thus, when these Sufis worship and serve the Jinn, they receive their help in moving from one place to another in return.






Fatwas of Ibn Baz


 Volume Number  6

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=850&PageNo=1&BookID=14

فتاوى ابن باز

تصفح برقم المجلد ; المجلد السادس ; كرامات زائفة كرامات زائفة س: يقال إن هناك رجالاً من رجال الخطوة وهم يحجون بدون وسيلة مواصلات، ويقال إنهم يحضرون الجنازة في مكة وهم أصلاً موجودون في منطقة بعيدة جدًّا، فهل سخرت لهم الريح مثلاً في تنقلاتهم؟ نرجو التوجيه. (الجزء رقم : 6، الصفحة رقم: 409) جـ: هذه الأمور لا أصل لها في الشرع المطهر وهي من خرافات بعض الناس الباطلة، وقد يدعيها بعض الصوفية الذين يزعمون أن لهم كرامات يستطيعون بها أن يصلوا إلى مكة من دون سيارات ولا طائرات ولا غير ذلك، وهذا من خرافاتهم وكذبهم، وقد يكون لبعضهم اتصال بالجن وعبادة الجن فتحمله الجن إلى مكة وغيرها، كما ذكر ذلك شيخ الإسلام أبو العباس ابن تيمية رحمه الله وغيره من أهل العلم، فالخلاصة أن هذه الأخبار إما أن تكون من قبيل الخرافات التي يقولها بعض الصوفية وأشباههم من الذين يزعمون أنهم أولياء ولهم كرامات وهم كاذبون في ذلك، وإما أن يكون من أولياء الشيطان فتحمله الشياطين وتنقله من مكان إلى مكان؛ لأنه عبدها وأطاعها فلما خدمها وعبدها خدمته في النقل من مكان إلى مكان. http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=850&PageNo=1&BookID=4

The Believer and The Unseen

The Believer and The Unseen

Shaykh Muhammad ibn ‘Uthaymeen:


“The believer’s responsibility with regard to reports of the unseen is to accept and submit to them, and not to ask how or why. This is the foundation on which out ‘aqeedah must be built, because this is a matter that is beyond your comprehension.”


(From Majmoo’ Fataawa Ibn ‘Uthaymeen, 2/35.)

TAAGHOOT

TAAGHOOT

Allaah made it obligatory upon all the servants to reject and disbelieve in at-taaghoot, and to believe in Allaah. Ibnul Qayyim (May Allaah have mercy upon him) said:


“At-taaghoot is anyone whom the servants go beyond the due bounds, whether it is someone worshipped, obeyed or followed.”


The taaghoot are many, and their heads are five:


1. Iblees (Satan), may Allaah’s curse be upon him.


2. Whoever is worshipped and is pleased with that.
3. Whoever calls the people to worship them.
4. Whoever claims to possess anything from the knowledge of the affairs of the hidden and unseen.
5. Whoever judges by other than what Allaah sent down.


The proof is the saying of Allaah, the Most High:
“No one is to be compelled to enter the religion; true guidance has been made clear and distinct from falsehood. So whoever rejects at-taaghoot and truly believes and worships Allaah alone, then has grasped the firmest handhold that will never break.”


This is the meaning of ‘laa ilaha illa Allaah’.


This is pointing to the fact that it is obligatory to worship Allaah alone and sincerely without any partners, because the first thing that Allaah commanded the servants with was to believe in Allaah and disbelieve in at-taaghoot. Moreover, they are many but their heads are five.


It means their leaders and those who a blindly followed by them.


1. Iblees; he is the outcast and accursed Satan to whom Allaah said: “My curse is upon you till the day of resurrection.” [Saad 38:78]


Iblees was with the angels, in their company and performing their actions. Then when he was commanded to prostrate to Aadam, the foulness, disdain and haughty pride within him was manifested and he refused to prostrate, became haughty and became from the disbelievers. So he was cast out from the Mercy of Allaah, the Mighty and Majestic.


2. Whoever is worshipped and pleased with that; he is the one who is worshipped besides Allaah and is pleased that he is being worshipped besides Allaah; he is one of the heads of the taaghoots and Allaah’s refuge is sought from that and it is the same whether he is worshipped in his lifetime or after his death, if he dies whilst having been pleased with that.


3. Whoever calls people to the worship of himself; it is anyone who calls the people to worship him, even if they do not do so. He’s one of the heads of the taaghoots whether the people responded to his call or not.


4. Whoever claims to possess anything from the knowledge of the affairs of the unseen and hidden; al-ghayb is whatever is hidden and unseen by man and it of two types: That which exists at present and that which lies in the future. What is hidden in the present is a relative matter, something may be known to one person and unknown to another. But the hidden and unseen of the future is something absolute and not know to anyone except Allaah alone, or to a messenger granted such knowledge by Allaah. So whoever claims such knowledge is a disbeliever.


5. Whoever judges by other than what Allaah has revealed; judging by that which Allaah, the Most High, sent down is from the tawheed of Lordship (ar-rooboobiyyah) since it is applying the judgement of Allaah, which pertains to His Lordship and His complete sovereignty and authority.


Therefore Allaah, the Most High, calls those who are followed upon other than what Allaah sent down ‘lords’ for their followers. He says:


“They have taken their learned men and their rabbis as lord besides Allaah, and also the Messiah, the son of Mary. But they were not commanded except to worship Allaah alone. None has the right to be worshipped except Him. How free and far removed is Allaah from the partners they associate with Him.” [At-Tawbah 9:31]


So Allaah calls those who are followed ‘lords’ since they are taken as legislators along with Allaah, the Most High, and He called them those who followed them their worshippers/devotees due to their having submitted to them and obeyed them in contradiction to the judgement of Allaah, the Perfect and Most High. ‘Adiyy ibn Haatim said to Allaah’s Messenger (Peace be upon him) that they did not worship them, to which the Prophet replied:


“Indeed they used to prohibit lawful things for them, and make lawful that which is forbidden for them, and they followed them – so that is their worship of them.” [Ahmad and Tirdmidhi] (Authenticated by Al-Albaanee)


Source :
A Gift For The Intellect In Explanation Of The Three Fundamental Principles Of Islaam – By Sheikh Ubaid Al-Jaabiree (Hafizahullah)


deatailed explanation http://tawheednyc.com/aqeedah/tawheed/Taghoot.pdf




Source: http://thesunnahway.wordpress.com/2011/01/03/taghoot/

Astrologers do not know the Ghayb

Astrologers do not know the Ghayb

First question from Fatwa No. 10806 Q 1: Can fortunetellers tell the truth? Are they capable of knowing anything of the Ghayb (unseen)? Can magic affect a person? (Part No. 1; Page No. 624)   A: Fortunetellers do not know the Ghayb. In fact, fortunetelling primarily depends on guessing and lying. It is, thus, prohibited, because Allah (Exalted be He) says: Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh” He also says: "(He Alone is) the All-Knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen)." Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes) There are other Ayahs (Qur'anic verses) and Hadiths supporting this. Regarding magic, it may be a sort of false illusion, as Allah (Glorified be He) says in the story of Prophet Musa (Moses, peace be upon him) and Fir`aun (pharoah) : their sticks, by their magic, appeared to him as though they moved fast. Magic may affect a person and harm them by the predestined will of Allah. Allah (Glorified be He) says about sorcerers in Surah Al-Baqarah: And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allâh’s Leave. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta' Member Deputy Chairman Chairman `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz Source: http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=343&PageNo=1&BookID=7

The truth of Karamat-ul-Awliya'

The truth of Karamat-ul-Awliya'

(Part No. 1; Page No. 574)   (2) Karamahs (extraordinary events) performed by Awliya' (pious people) Fourth question from Fatwa No. 9027 Q 4: Do the Awliya' perform Karamahs? Can they change anything in the heavens or on earth? Do they intercede with Allah for others while they are in Barzakh (period between death and the Resurrection) or not? A: Karamah is an extraordinary event which Allah (Exalted be He) bestows on a pious person as an honor to protect him against harm, benefit him, or help him defend people's rights. But a pious person cannot perform these events whenever he wishes just as the prophet could not perform miracles by himself whenever he wished. It is Allah Alone Who helps them to do all these things. Allah (Exalted be He) says: And they say: "Why are not signs sent down to him from his Lord? Say: "The signs are only with Allâh, and I am only a plain warner." Also pious people are not empowered with any superiority to change things in the heavens or on earth except for what Allah enables them just like all other humans. They can make changes in things like farming, building, trading, and such works which ordinary humans do (Part No. 1; Page No. 575)  with Allah's Will. In Barzakh, pious people cannot intercede for anyone whether alive or dead, as Allah (Exalted be He) says: Say: “To Allâh belongs all intercession." Allah also says: And those whom they invoke instead of Him have no power of intercession - except for those who bear witness to the truth knowingly (i.e. believed in the Oneness of Allâh, and obeyed His Orders), and they know (the facts about the Oneness of Allâh). Moreover, He says: Who is he that can intercede with Him except with His Permission Whoever believes that pious people govern the universe or that they know the Ghayb (Unseen), is a Kafir (disbeliever), as Allah (Glorified and Exalted be He) says: To Allâh belongs the dominion of the heavens and the earth and all that is therein, and He is Able to do all things. Also Allah (Glorified be He) says: Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh” Allah (Glorified be He) removes all ambiguity whatsoever and declares the truth in a clear-cut manner when addressing the Prophet (peace be upon him): Say (O Muhammad صلى الله عليه وسلم): "I possess no power over benefit or harm to myself except as Allâh wills. If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe." May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta' Member Member Deputy Chairman Chairman `Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Taken from: http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=312&PageNo=1&BookID=7

Talking to the dead

Talking to the dead

(Part No. 1; Page No. 646)   Fatwa no. ( 5965 ): Q: I read in some of the books written by Shaykh Al-Islam about talking to the dead. He said that it is Satan who comes out of the grave and talks to those who have come to him, and some other related things. Does the story of Mutarrif, which was mentioned by Ibn Al-Qayyim, belong to this category? Is there limit for talking to the dead, if in fact it is Satan who responds? A: The souls of the dead approaching their graves on Thursday night or Friday morning, recognizing those who visit or pass them and greet them more clearly than at other times, and meeting of the living with the dead on this day are all matters that belong to the Ghayb (Unseen), which is known exclusively by Allah and therefore can only be known about through a revelation from Him to one of his prophets. Information about this has not been confirmed in a Hadith from the Prophet (peace be upon him), as far as we know. It is not sufficient to rely on dreams to learn more about this, as they are not always correct, therefore talking about them or relying on them is tantamount to conjecture over the Ghayb. Secondly: What you read in "Zad Al-Ma`ad" by Ibn Al-Qayyim (may Allah be merciful with him) in this regard is based on what was narrated by Abu Bakr `Abdullah ibn Muhammad ibn `Ubayd ibn Abu Al-Dunia in his book "Al-Qubur (Graves)" in the chapter on: "The dead knowing about visits from the living." This includes Hadith, Athar (narrations from the Companions), and dreams that have not been authenticated. What follows is a critique of them. Ibn Abu Al-Dunia said, "I was told by Muhammad ibn `Awn that he was told by (Part No. 1; Page No. 647)   Yahya ibn Yaman that he was told by `Abdullah ibn Sam`an that he was told by Zayd ibn Aslam on the authority of `A'ishah (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) said, No man visits the grave of his brother and sits by him without his brother enjoying his company and responding to him (his greetings) until he rises. In the Sanad (chain of narrators) of this Hadith there is Yahya ibn Yaman, about whom Ibn Hajar said in "Al-Taqrib," "Yahya ibn Yaman Al-`Ijly Al-Kufy is a faithful worshipper who makes many mistakes, but he changed." In its Sanad there is also `Abdullah ibn Ziyad ibn Sulayman ibn Sam`an Al-Makhzumy Al-Madany about whom Ibn Hajar said in "Al-Taqrib," "He is a Matruk (a narrator whose Hadith transmission was disregarded as being unreliable). He is also accused by Abu Dawud and others of telling lies." Ibn Abu Al-Dunia further said, "I was told by Muhammad ibn Qudamah Al-Jawhary that he was told by Ma`n ibn `Isa Al-Qazzaz that he was informed by Hisham ibn Sa`d that he was told by Zayd ibn Aslam on the authority of Abu Hurayrah (may Allah be pleased with him) that he said, When a man passes the grave of his brother whom he knew and greets him, he (the deceased) will return the greeting and know him. If he passes the grave of someone he did not know and greets him, he will return the greeting. In the Sanad of this Hadith there is Muhammad ibn Qudamah Al-Jawhary Al-Ansary Abu Ja`far Al-Baghdady about whom Ibn Hajar said in 'Al-Taqrib,' 'He is lenient.' In its Sanad there is also Hisham ibn Sa`d Al-Madany Abu `Abbad or Abu Sa`d Al-Qurashy, who is judged as Da`if (weak) by Yahya ibn Ma`in and Al-Nasa'y. Harb said, 'He did not satisfy Ahmad.' He is mentioned by Ibn `Abdul-Bar in the chapter: 'Those judged as Da`if among those who write Hadith.' Ibn Sa`d said, 'He narrated many Hadith Da`if and was a Shi`ah (Shi'ite).' Ibn Hajar (Part No. 1; Page No. 648)  stated in 'Al-Taqrib,' 'He is truthful but makes errors. He was accused of being a Shi`ah.'" Ibn Abu Al-Dunia further reported, "I was told by Muhammad ibn Al-Husayn that he was told by Yahya ibn Bistam Al-Asghar that he was told by Masma` that he was told by a man from the family of `Asim Al-Jahdary that he said, "I saw `Asim Al-Jahdary in a dream, two years after his death. I said to him, 'Aren't you dead?' He said, 'I am.' I asked, 'Where are you?' He relied, 'By Allah! I am in one of the gardens of Paradise along with a group of my companions. We meet every Thursday night and Friday morning with Bakr ibn `Abdullah Al-Muzany to receive news about you.' I wondered, 'Is it your souls or your bodies that meet?' He answered, 'Impossible! The bodies have disintegrated; it is the souls that meet.' I then asked, 'Do you know that we visit you?' He said, 'Yes, we know about it on Thursday night, all of Friday, and Friday night until sunrise.' I asked, 'Why then and not all the other days?' He replied, 'Due to the merit and greatness of Friday'."" In this Sanad there is an unknown narrator and also Yahya ibn Bistam, about whom Ibn Hajar said in "Lisan Al-Mizan," "Abu Hatim said that he was truthful." However, Ibn Hibban said that it was not lawful to narrate Hadith from him, as he was inviting people to Qadriyyah (a deviant sect that claims Allah has no power over His Creation and humans are independent of Him) and because his narration includes those who are Munkar (whose narrations conflict with authentic Hadith). Al-`Aqily said that he was one of the Da`if narrators. Abu Dawud said, "His Hadith is disregarded as being unreliable." Mu`tamir ibn Sulayman asked him, "Are you a follower of Qadriyyah?" He answered, "Yes." However, even if the Sanad was authentic, it could not be accepted as evidence, because it is only the dream of a fallible person, and this cannot be used as evidence. (Part No. 1; Page No. 649)   Ibn Abu Al-Dunia further reported, "I was told by Khalid ibn Khidash that he was told by Ja`far ibn Sulayman on the authority of Abul-Tayyah that he said, 'Mutarrif would go out early in the morning, but if it was Friday he would go out at nightfall.' And he said, 'I heard Abul-Tayyah say, "I was informed that he was given a light on his whip. When he approached some graves one night, while riding his horse, he saw the occupants of the graves sitting on their graves. They said, 'This is Mutarrif, who comes (to visit us) on Friday.' He asked them, 'Do you know that it is Friday?' They replied, 'Yes! We even know what the birds say.' He said, 'What do they say?' They answered, 'They say: Peace, peace'."'" Khalid ibn Khidash is Abu Al-Haytham Al-Muhallaby. Their patron Al-Basry is judged by Ibn Hajar in "Al-Taqrib" as a truthful man who makes errors. Moreover, as this narration is about a dream, it cannot be taken as evidence to refute an established principle and the Sunnah (unchangeable law) of Allah, as the dead do not talk to the living and the living cannot hear the speech of the dead. The only exception to this would be as a miracle that was given to a prophet (peace be upon all of them). The dead also will not come out of their graves, until the Day of Resurrection. As Allah (Glorified be He) says: After that, surely, you will die. Then (again), surely, you will be resurrected on the Day of Resurrection. As for the dead returning a greeting, there is a Hadith Da`if that mentions this, which is quoted by Shaykh Ibn `Abdul-Hady in "Al-Sarim Al-Manky." However, even if we verified the authenticity of the dream, it could not be taken as evidence (Part No. 1; Page No. 650)  of the acceptability of what was mentioned by Ibn Al-Qayyim, as it has been narrated from a fallible person on the authority of an unknown narrator. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta' Member Deputy Chairman Chairman `Abdullah ibn Qa`ud `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz  Taken from: http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=354&PageNo=1&BookID=7