Teacher: Shaykh Muhammad ibn Ibraheem al-Luhaidan (KSA, Qaadhi & Imam of Jamia al-Nasir Masjid)
Shaykh Muhammad Al Luhaidan is a Judge by profession based in Saudi Arabia and a world renowned Saudi based Qur’an reciter known for his unique emotional style. He is currently the Imam of Jamia Al Nasir Masjid in Riyadh. Shaykh Muhammad Al Luhaidan has participated in numerous Islamic conferences and events in many countries including Turkey, Australia, Malaysia, Kuwait aswell as the Tayyibun Annual Conference in London 2011.
What is du’aa?
Du’aa is literally meaning invocation, is an act of supplication. The term is derived from an Arabic word meaning to ‘call out’ or to ‘summon’, and Muslims regard this as a profound act of worship. This is when Muslim people from all over connect with God and ask him for forgiveness and favors.
Allaah says: ”And your Lord says: “Call on Me; I will answer your (Prayer)!” (Qur’aan 40:60)
This is when you ask Allaah to ward off a hardship or calamity or ask for a blessing. Every means of cause (to do something).
Two types of causes:
1. In accordance to Shariah:
If you place your hand on your head and recite a specific Soorah (according to the Sunnah) the pain will go away.
2. In accordance to the way of the universe:
When a person has a headache then takes paracetemol this is classified as a cause for it to be removed.
Sharah - Ruqya
Universe - Medicine
Even though they are causes it is Allaah who removes it
The cause which is forbidden: Cause which is legislated in accordance to shariah and universe:
- If a person wears a ring to cure him it is shirk if he thinks the ring helped him and Allaah did not.
- If he believes it is a cause but Allaah is the curer but it hasn’t been proven this is minor shirk.
It is reported on the authority of Umran Ibn Husain (ra), that Allah’s Messenger saw a man with a brass ring in his hand, and he asked him: “What is this?” He replied: “It is for protection from al-waahinah.” The Prophet answered:
“Remove it at once, for verily, it will not increase you except in weakness, and were you to die whilst wearing it, you would never be successful.” (Narrated by Ahmad, with an acceptable Sanad)
Umran Ibn Husain (ra) informs us in this Hadith that the Prophet saw a man with a brass ring in his hand, and he asked him for what purpose he was wearing it. The man answered that he was wearing it to protect him from illness, at which the Prophet ordered him to remove it and informed him that it would only cause him to become weak and not protect him from illness at all, and that should he die while wearing it and believing in its power to protect him, he would not succeed in the Hereafter, nor would he know eternal bliss.
- Ruqya is a prescribed act and is legislated in Shariah.
The 3 conditions of Ruqya:
- The person should not believe that the recitation itself is a cause
- It cannot involve seeking aid from Jinn or Shaytaan or Talisman
- A person to do ruqya is to recite and spit lightly
You must have tawakkul and belief in Allaah when doing ruqya. When a person’s reliance in Allaah is strong and his eemaan (faith) is high, this is beneficial. With Allaah’s permission the person will be cured.
Shaykh Muhammed al-Luhaidan once went to visit a sheikh in Madeenah who was suffering from evil eye, his illness lasted for 6 months. Luhaidan went with olive oil and he used it once on the person, and Alhamdulilah the person was cured instantly.
The two types of Amulets:
1. Ayaats of the Qur’aan
2. Seeking aid from devil (this is shirk)
Shaykh Saalih al-Munajjid said:
It is not permissible to wear amulets even if they are from the Holy Qur’aan, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not give him peace.” Narrated by Ahmad (17440); classed as hasan by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.
And he (peace and blessings of Allaah be upon him) said: “Whoever wears an amulet has committed shirk.” This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami’.
If amulets contain Qur’aan, then there is a difference of scholarly opinion concerning them. The more correct view is that they are not allowed, because of the general meaning of the evidence, and so as to ward off the means (that may lead to shirk). And that is also because of the disrespect to which they are exposed in most cases, because the wearer sleeps wearing the amulet, and enters the toilet wearing it, and so on.
It says in Fataawa al-Lajnah al-Daa’imah (1/212): The scholars are unanimously agreed that it is haraam to wear amulets if they contain something other than Qur’aan, but they differed concerning those that contain Qur’aan. Some of them allowed wearing them and some of them did not allow that. The view that it is not allowed is more correct, because of the general meaning of the ahaadeeth and so as to ward off the means (that may lead to shirk). End quote.
Shaykh Muhammed al-Luhaidan then gave advice by saying do not beautify your child so much when they go outside, as they might be afflicted by evil eye. If you wish to dress them up nicely then do so, but try to limit it, they don’t always have to wear the latest brands or the high brand names, keep it simple inshaa’Allaah.
2 types (That which is allowed and that which is forbidden):
- Seeking blessings from places that are known like the 3 masjids (Masjid al-Haram, Masjid al-Aqsa and Masjid al-Nabawi).
The Black Stone is the stone which is inset into the south-eastern corner of the Holy Ka’bah on the outside, in a setting of silver. It is the starting-point for tawaaf. Currently it is a meter and a half above the ground.
The Prophet (peace and blessings of Allaah be upon him) kissed the Black Stone, and his ummah followed his lead in doing so.
It was narrated that ‘Umar (may Allaah be pleased with him) came to the Black Stone and kissed it, then he said: “I know that you are only a stone which can neither bring benefit nor cause harm. Were it not that I had seen the Prophet (peace and blessings of Allaah be upon him) kiss you, I would not have kissed you.” (Narrated by al-Bukhaari, 1520; Muslim, 1720)
2. Seeking blessings in Ramadhaan. One of the benefits of fasting in Ramadan is that it is a means by which sins are forgiven and bad deeds are expiated.
Whoever fasts Ramadan out of faith and hope for reward, his past sins will be forgiven. (Bukhaari & Muslim)
The five prayers, one Friday to another Friday, and one Ramadan to another Ramadan expiate whatever sins are committed between them as long as the major sins are avoided. (Muslim)
There are two times of happiness for the fasting person: when he breaks his fast he is happy and when he meets Allah he is happy. (Muslim)
Fasting is a means of protection, so the person should not speak badly or act rudely. And if someone fights him or insults him, let him say twice, “I am fasting.” I swear by the one in whose hand is my soul, the smell of a fasting person’s mouth is better to Allah than the scent of perfume. (Allah says) “He leaves his food, his drink, and his desire just for Me. Fasting is just for Me and I will reward it, and a good deed is worth ten like it.” (Bukhari & Muslim)
In paradise, there is a gate called “al-Rayyān.” The fasting people will enter through it on the Day of Resurrection;no one other than they will enter through it. It will be said, “Where are the fasting people?” So they will stand. Noone but they will enter through it. And when they all pass through it, it will be locked and then no one else will enterthrough it.
3. Specific statement & action:
Praying 2 rakah before Fajr, 4 before Dhuhr and 2 after, 2 or 4 before Asr, 2 after Maghrib and 4 before Isha and 2 after. Fasting Mondays and Thursdays, gathering to eat food, Salatul Jama’ah, recitation of the Qur’aan etc these all have blessings in them.
So any statement of action done by the Prophet is a legislated blessing.
4. The Prophet’s Comapnions use to seek blessings from the Prophet’s sweat, hair, wudoo etc.
Seeking barakah from the relics of the Prophet (peace and blessings of Allaah be upon him) was done at the time of the Prophet (peace and blessings of Allaah be upon him), from things like the water he used for wudoo’, his garment, his food and drink, his hair and everything from him. The ‘Abbaasi (Abassid) khaleefahs and the ‘Uthmaanis (Ottomans) after them preserved the cloak of the Prophet, seeking barakah from it, especially at times of war.
Seeking blessing from things that touched his body, (peace and blessings of Allaah be upon him), such as his wudoo’, sweat, hair and so on, was something which was known to and was permissible according to the Sahaabah (may Allaah be pleased with them), and those who followed them in truth, because of the goodness and barakah that are to be found in that. The Prophet (peace and blessings of Allaah be upon him) approved of this.
The prohibited blessings:
1. If you go Hajj seeking blessing other than in Ramadhaan
2. If you go places were there is barakah (blessings) but practice bid’ah. This is not legislated.
3. Seeking blessings from graves, through rocks and trees is shirk
4. If you make du’aa to a person seeking blessing this is major shirk, if you believe he is a cause this is minor shirk
The causes and means are of 2 types.
- Slaughter may sometimes be a sacrifice, done to glorify and venerate Allaah, and it may sometimes be done to honour a guest or to provide meat to eat and so on. In the first case, it is not permissible to offer this kind of glorification and veneration to anyone other than Allaah; whoever offers that to anyone other than Allaah has associated someone else with Him and committed major shirk (shirk akbar), and the meat he slaughtered is regarded as maytah (dead meat). But in the second case, this is permissible and may be required, but in all cases it is not permissible to mention the name of anyone other than Allaah when slaughtering the meat, otherwise it becomes maytah (dead meat) which is haraam, so mentioning the name of Allaah when slaughtering the animal is a separate issue from the issue of the purpose of the slaughter.
- The name you say
- And who it is for (niyyah)
Types of Sarcrifices:
1. To slaughter in the Name of Allaah and a person intends to draw close to Allaah
2. To eat and give to guest
3. To slaughter other than Allaah’s Name i.e to go to a grave of a pious person and say in the name of so and so this is major shirk because your seeking aid from other than Allaah
4. To slaughter for other than Allaah
Al-Isfahaani (may Allaah have mercy on him) says, in his book Mufradaat Alfaaz al-Qur’aan (Vocabulary of the Qur’aan), p. 797:
“Al-Nadhr (vow): when you oblige yourself to do something that is not obligatory because of something that you want to happen. Allaah says (interpretation of the meaning): ‘[Maryam said:] I have vowed a fast unto the Most Beneficent (Allaah)…’ [Maryam 19:26].”
So a vow is the action, on the part of a person who is adult and of sound mind (mukallaf), of obliging himself to do something that is not obligatory, whether he intends to do it straight away or makes his doing it conditional upon something else.
- Vowing is an act of worship so it is not allowed to be carried out for anyone like Ali Ibn Abi Talib or al-Hussain. Shaykh Ibn Baaz said this person has committed major shirk.
Fulfilling legitimate (shar’i) vows is obligatory according to sharee’ah. Allaah says (interpretation of the meaning): “Then let them complete the prescribed duties (manaasik of Hajj) for them, and perform their vows…” [al-Hajj 22:29]. Imaam al-Shawkaani said: “This means that they have to do this.”
Types of vows and their fulfilment:
1: Vows which must be fulfilled (vows to do acts of worship and obedience to Allaah)
This includes every vow which involves a promise to do some kind of act of worship, such as praying, fasting, performing ‘Umrah or Hajj, upholding family ties, doing I’tikaaf (retreat for worship in the mosque), jihaad, enjoining what is good and forbidding what is evil. For example, a person may say, “It is my duty towards Allaah to fast such-and-such (days)” or to give such-and-such in charity, or to go for Hajj this year, or to pray two rak’ahs in al-Masjid al-Haraam [in Makkah] in thanksgiving to Allaah for curing a sick person. Or he may make a vow of doing some act of worship conditional upon something that will benefit him if it happens, so he says, “If my absent loved one returns or Allaah protects me from the evil of my enemy, I will fast such-and-such (days) or give such-and-such in charity.”
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to do some act of worship and obedience to Allaah, then let him do it, and whoever vows to do some sin, let him not do it.” (Reported by al-Bukhaari, 6202).
If a man vows to do some act of worship then circumstances change and prevent him from fulfilling his vow, such as he vows to fast for a month or to go for Hajj or ‘Umrah, then he falls sick and is unable to fast or travel, or he vows to give charity, then he becomes poor and is unable to give what he promised, then in such cases he must offer expiation (kafaarah) for breaking his vow, which is the same as kafaarat yameen (expiation for breaking an oath). Ibn ‘Abbaas (may Allaah be pleased with them both) said, “Whoever makes a vow and is then unable to fulfil it, his expiation is kafaarat yameen.” (Reported by Abu Dawood. Al-Haafiz Ibn Hajar said in Buloogh al-Maraam, Its isnaad is saheeh, and some huffaaz thought it was mawqoof.).
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (33/49): “If a man intends to vow to do some act of worship and obedience to Allaah, then he must fulfil it. If he does not fulfil his vow to Allaah, then he must offer kafaarat yameen, according to the majority of the salaf (early generations of Islam).”
2: Vows which it is forbidden to fulfil, and for which kafaarat yameen must be offered
This includes different types of vows:
Vows to commit sin:
This is every vow which involves disobedience to Allaah, such as vows to bring oil, candles or money to graves or shrines (mashhads), or to visit tombs and shrines of shirk. This is in some ways like making vows to idols. It is also forbidden to fulfil vows which promise to do some sin, like committing zinaa (adultery, fornication), drinking alcohol, stealing, taking orphans’ property, denying someone’s rights, or cutting family ties by cutting a certain relative off or not entering his house for no shar’i reason. All of these are not permitted at all, and (the person who makes such a vow) must offer kafaarat yameen in expiation for his vow. The evidence (daleel) that it is not permissible to fulfil this kind of vow is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) who reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vows to do some act of worship and obedience to Allaah, then let him do it, and whoever vows to do some sin, let him not do it.” (Reported by al-Bukhaari). ‘Imraan ibn Husayn reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There should be no fulfilment of a vow to commit sin.” (Reported by Muslim, 3099).
Vows that go against a shar’i text (of the Qur’aan or Sunnah):
If a Muslim makes a vow then it becomes clear to him that this vow of his goes against a clear, saheeh text that contains some command or prohibition, then he must refrain from fulfilling his vow, and offer kafaarat yameen for it. The evidence for this is the report of al-Bukhaari (may Allaah have mercy on him) from Ziyaad ibn Jubayr, who said: “I was with Ibn ‘Umar and a man asked him, ‘I made a vow to fast every Tuesday or Wednesday as long as I live, and it so happens that this day is Yawm al-Nahr (the Day of Sacrifice, i.e., the first day of Eid al-Adha).’ He said, ‘Allaah has commanded us to fulfil vows and we are forbidden to fast on Yawm al-Nahr.’ He repeated this to him, and said no more and no less.” (Saheeh al-Bukhaari, 6212).
Imaam Ahmad reported that Ziyaad ibn Jubayr said: “A man asked Ibn ‘Umar, whilst he was walking in Mina, ‘I made a vow to fast every Tuesday or Wednesday, and it so happens that this day is Yawm al-Nahr, so what do you think?’ He said, ‘Allaah, may He be exalted, has commanded us to fulfil our vows, and the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us [or he said: we were forbidden] to fast on Yawm al-Nahr.’ The man thought that he had not heard him properly, so he said, ‘I made a vow to fast every Tuesday or Wednesday, and it so happens that this day is Yawm al-Nahr.’ [Ibn ‘Umar] said, ‘Allaah, may He be exalted, has commanded us to fulfil our vows, and the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us [or he said: we were forbidden] to fast on Yawm al-Nahr.’ They kept repeating this exchange until they reached the mountain.”
Al-Haafiz Ibn Hajar said: “The scholars agree that it is not permitted to fast on Yawm al-Fitr and Yawm al-Nahr, neither as an act of worship nor in fulfilment of a vow.”
- To seek refuge from a person in the creation who is not alive or absent it is major shirk
1. Present - To seek aid from a person who is present in which he is able to help
2. Absent - Person seeking refuge in the absent or dead is shirk
3. Someone who is unable - Someone who is around but is unable from harm, only Allaah can remove the harm
4. Seeking refuge in Allaah - When a person seeks refuge in Allaah this is an act of Tawheed. If he does it to a person this is major shirk
- Seeking reguge in a person who is absent for shelter is major shirk
- A person who is alive but not present (by supplicating) it is major shirk
- If a person is present and able to help, this is allowed like Prophet Musa aided his people
If there are any mistakes please let me know. If Anything In It Is Correct Then It Is Not From Me, But From Allaah, If Anything Is Incorrect Then It Is From Me.