Islamic Knowledge – Islam, Sunnah, Salafiyyah
Tafseer – 53. An-Najm – 01 to 18 – Saleh-As-Saleh
Tafseer – 53. An-Najm – 19 to 27 – Saleh-As-Saleh
Tafseer – 53. An-Najm – 27 to 30 – Saleh-As-Saleh
Tafseer – 53. An-Najm – 31 to 32 – Saleh-As-Saleh
Tafseer – 53. An-Najm – 32 to 41 – Saleh-As-Saleh
Tafseer – 53. An-Najm – 42 to 62 – Saleh-As-Saleh
Tafseer – 52. At-Tuur – 01 to 09 – Saleh-As-Saleh
Tafseer – 52. At-Tuur – 09 to 20 – Saleh-As-Saleh
Tafseer – 52. At-Tuur – 20 to 28 – Saleh-As-Saleh
Tafseer – 52. At-Tuur – 29 to 34 – Saleh-As-Saleh
Tafseer – 52. At-Tuur – 35 to 40 – Saleh-As-Saleh
Tafseer – 52. At-Tuur – 41 to 62 – Saleh-As-Saleh
Tafseer – 51. Adh-Dhaariyaat – 01 to 10 – Saleh-As-Saleh
Tafseer – 51. Adh-Dhaariyaat – 10 to 19 – Saleh-As-Saleh
Tafseer – 51. Adh-Dhaariyaat – 20 to 22 – Saleh-As-Saleh
Tafseer – 51. Adh-Dhaariyaat – 22 to 24 – Saleh-As-Saleh
Tafseer – 51. Adh-Dhaariyaat – 24 to 26 – Saleh-As-Saleh
Tafseer – 51. Adh-Dhaariyaat – 27 to 30 – Saleh-As-Saleh
Tafseer – 51. Adh-Dhaariyaat – 30 to 40 – Saleh-As-Saleh
Tafseer – 51. Adh-Dhaariyaat – 41 to 42 – Saleh-As-Saleh
Tafseer – 51. Adh-Dhaariyaat – 46 to 54 – Saleh-As-Saleh
Tafseer – 51. Adh-Dhaariyaat – 55 to 60 – Saleh-As-Saleh
Tafseer – 50. Qaaf – 01 to 05 – Saleh-As-Saleh
Tafseer – 50. Qaaf – 06 to 12 – Saleh-As-Saleh
Tafseer – 50. Qaaf – 12 to 14 – Saleh-As-Saleh
Tafseer – 50. Qaaf – 15 to 18 – Saleh-As-Saleh
Tafseer – 50. Qaaf – 19 to 25 – Saleh-As-Saleh
Tafseer – 50. Qaaf – 26 to 35 – Saleh-As-Saleh
Tafseer – 50. Qaaf – 36 to 45 – Saleh-As-Saleh
All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.
The subject of this lecture is, “al-Bay’aa wa Hizbiyyah” (Allegiance and Partisanship).
al-Bay’aa (Allegiance):
Islam brought forth the obligation to give bay’aa (allegiance), and the Prophet (: sallallaahu ‘alayhi wa sallam) commanded it. The allegiance was originally given to him, then the leaders after him and then the khulafah (caliphs) afterwards. In our time, many deviated; making bay’aa to anyone they chose from those who set themselves up as leaders of Muslim groups. Due to the large number of groups, al-bay’aa has multiplied and varied, becoming even numerous. This has led to disputes, with each group claiming to be on the truth and that their leader deserves the legal bay’aa (allegiance).
Definition of al-Bay’aa:
Linguistically, al-bay’aa means to reach an agreement with respect to matters of trade or on obedience and following (i.e., a covenant).
As for the Islamic meaning (al-istilah), albay’aa means the covenant on obedience. It is as if the one who pledges allegiance gives the covenant to his ameer (leader), assigning him the ability to conclude matters concerning himself and the Muslims at large; this ameer can not be disputed with in any way. Similarly, the Muslim agrees to obey the ameer in what he assigns from certain tasks, whether it is in times of ease or difficulty, in that which he likes, and that which he dislikes.
When the people of the past used to give albay’aa to the leaders and give him the covenant, they would put their hands in his hand affirming the ‘ahd, confirming the promise of allegiance in a manner similar to the way people shake hands after reaching an agreement while selling and buying.
Definition of Hizbiyyah (Partisanship):
From the linguistic aspect, al-hizb means a group of people; the plural of hizb is ahzab (parties). The hizb of a man are his followers and his soldiers, who are holding to the same view as him. If a group of people’s hearts and deeds are in agreement, then they constitute a hizb, even though they may not physically meet. In addition, a hizb, linguistically, is a kind of people whose desires are the same.
The Islamic or legal meaning (i.e., in Islamic terminology) of hizb is not totally blameworthy nor is it entirely praiseworthy. It is blamed or praised in accordance with its intended use. For instance, Allah says in the Qur’an (in the translation of the meaning):
« Shaytan has overtaken them. So he has made them forget the remembrance of Allah. They are the party of Shaytan. Verily, it is the party of Shaytan (hizbushaytan) that will be the losers! » [Surah al-Mujadilah (58:19)]
Clearly, this is an example that is blameworthy. Similarly, in the same surah (chapter) of the Qur’an, Allah says (in the translation of the meaning):
«They are the Party of Allah (hizbaAllahi). Verily, it is the Party of Allah that will be the successful. » [Surah al-Mujadilah (58:22)]
Therefore, in one context, it was blameworthy when the hizb was associated with Shaytan, and in another instance, it was praiseworthy when it was the party of Allah, concerning the believers.1 Certainly, if the hizb comprises the people of wickedness, desires, misguidance and disbelief, then all of that is blameworthy.
Dangers of Hizbiyyah:
Everyone who examines the Islamic history finds that tahazub (bigotry) to opinions, madhahib (schools of thought), and innovations splits the Muslim ummah and takes away from its unity. That is why the textual proofs are replete with calls for unity and keeping from all means that leads to splitting.
The Ruling concerning al-Bay’aa
Many textual proofs came to confirm the command of pledging allegiance and to warn against abandoning it and the consequences of that. Allah says (in the translation of the meanings):
If any group would carry such a name, then it must not have convictions and practices that oppose Tawheed, like invoking other than Allah, and worshipping graves etc. This is shirk. So Muslims should not be deceived by emotional and (or) politically misleading practices.
« Indeed, Allah was pleased with the believers when they gave their Bay’aa (pledge) to you (O Muhammad ) under the tree, He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquility) upon them, and He rewarded them with a near victory. » [Surah al-Fath (48:18)]
Also, Allah says in the same surah:
«Verily, those who give Bay’aa (pledge) to you (O Muhammad ) they are giving Bay’aa (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge breaks only to his own harm, and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward. » [Surah al-Fath (48:10)].
The Sunnah also emphasized al-bay’aa, calling for the believer to give allegiance and stating that whoever dies without having pledged allegiance to the Muslim ruler dies in the state of the pre-Islamic era. This refers to giving the pledge to the general Muslim imam who most people give the pledge to in his time or in his country, in the absence of the general Muslim khilaafah. This is the obligated pledge incumbent on every Muslim, and it is forbidden to abandon or dissent in terms of obedience on this pledge, whether in times of ease or difficulty, in that which he likes and that which he dislikes. This applies as long as the leader does not command sins, in which case, he can not be obeyed but rather is to be obeyed in other issues.
Not obeying the ruler on sins which he may command, does not necessitate rebellion against him, as many of the youth understand. When we talk about this imam, whether he was set up by influential people in the country or assigned by his predecessor or even to the degree that he took leadership by force, it is forbidden to rebel against him as long as he does not commit clear, plain kufr and until the conditions of rebellion to remove him are fulfilled. First, his kufr must be clear and can not tolerate any misinterpretation, requiring an unambiguous proof from Allah and (or) the Messenger () that his case (saying and/or action) is truly kufr. Moreover, there must be the ability to change him and that this change will not lead to a greater evil. When all these conditions are met, and it is obvious how difficult this is, only then can he may be removed; otherwise the Muslims are told to be patiently persevering until these conditions are fulfilled.
The Illegal Bay’aa:
In our time, numerous deviations have occurred with respect to illegal pledges, not condoned by shariah. This has had a negative impact on Muslim society at large. The following are some instances of deviant pledges.
The first example is that of the Sufis to their elders or their shaykhs. You find the Sufi mystic making an “eternal” pledge to his shaykh, such that he can never leave that shaykh’s way. Such a pledge has no basis in shariah; rather, it is without a doubt futile. Some mystic Sufis give the pledge by shaking hands between men and women. They say they will continue to be that shaykh’s students and adepts, no matter what that shaykh says. To that end, they even take the pledge to share their wealth and money with him. In fact, the shaykh can take a tax levee from them. These are criminal acts and mischief that have no basis in shariah and Islam.
From the second type of deviant pledges is that of group members to their group leaders; this is becoming widespread in many countries. Everyday you find these groups splitting, forming subgroups and sub leaders. In these groups, the leaders request from the members to make a full pledge, as if it were the legal pledge to the Muslim general leader or imam.
These groups vary with respect to the covenants they take. Some say that anyone who abandons giving the pledge of allegiance to the leader of their group is a kaafir (disbeliever). Others maintain that giving the pledge is fardh (obligatory) and that anyone who does not give it is sinful. As such, they assign an ameer for their group as a means to lift the sin from them. This kind of pledge is futile, baseless, and not found in shariah. Anyone who claims it is obligatory to give a pledge of allegiance to a leader of a group is certainly in error.
Consequences of the Illegal Bay’aa: The consequences of the illegal bay’aa are many.
Firstly, we now have more than one pledge at the same time and in the same country because each group thinks that the correct bay’aa is for their ameer.
Secondly, these bay’aa lead to enmity, conflict, and hatred between these groups. In turn, they compete with each other to acquire larger and larger numbers for their groups.
Thirdly, it has spread misconceptions regarding takfeer because some of these groups believe that the one who does not give the pledge is a kaafir and feels that their ameer is the only ameer. Therefore, they make takfeer on anyone who does not give the pledge to that ameer.
Fourthly, it has led to the spilling of the inviolable blood. In some Muslim countries, a member of a particular group may be killed if he decides to leave that group. Likewise, a leader of a group may kill a competitor or those who oppose his leadership. This is real, and not fictional, occurring in many places.
Fifthly, this has led and still leads to confrontations between these groups and the government. The consequences of that are terrible, including rebellion, bloodshed, harshness, takfeer, and evil on top of evil. It has reached the degree that some of these groups have adopted what they call “revolutionary concepts,” when even the term “revolution” has nothing to do with Islam.
Conclusion:
The consequences of these illegal ahzab (parties) who demand bay’aa are great. They have corrupted the souls and thoughts of many Muslim youths around the world. We refer the matter to Allah, the Most High. We ask Him to save us from falling into this mischief and to protect the ummah (Islamic nation) from such disputes.
There is no Power or Might except with Allah. May the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection.
Saleh As-Saleh, 18-5-1427, June 15, 2006
Acknowledgment: This work originally appeared on http://www.understand-islam.net in audio form. It was based upon an article by sh. Muhammad al-Khamees, may Allaah preserve him. It was transcribed and organized by br. Abu Abdullaah al-Amreeki, and then text was reviewed by sis Umm Ahmad Al-Kanadiyyah, Jazaahumu Allaahu Khairan.
Posted from : http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=184
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al-Bay’aa wal Hizbiyyah (Allegiance and Partisanship) – Dr Saleh as Saleh [PDF]
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Question 32: What is Soothsaying?
The Answer by Shaykh Uthaymeen:
Soothsaying or divination (Kihaanah) is of the measure Fi’aalah and it is derived from al-Kahn which means speaking falsely, and searching for the facts in ways that are completely unfounded. This was the practice of some people during the pre-Islamic era (al-Jaahiliyyah) and with whom the Shayaateen (the devils) established contact, relating to them the hearing [57] they (the devils) steal from the heaven. Those receiving the hearing take each word and add to it whatever they want from the words of falsehood, then they impart it to the people. If the matter occurs exactly as they said, people will be deceived by them and will take them as authority to which they turn to for judgement and for predicting the future events. That is why we say that the soothsayer is the one who informs about the hidden matters in the future.
As for the one who visits a soothsayer, then he may be classified into one of the following three categories:
First: He visits the soothsayer then he asks him without believing him. Then this is legally forbidden, and the punishment assigned to the one who does this is such that prayers extending to forty days will not be accepted from him, as affirmed in the report collected in Saheeh Muslim and in which the Prophet (Sallallaahu alaihi wa sallam) said: “He who goes to a diviner (soothsayer) and asks him about anything, his prayers extending to forty days or nights will not be accepted.” [58]
Second: He goes to a Kaahin (soothsayer) and asks him about anything and believes him in what he tells. This is disbelief in Allaah (Azza wa Jal), because he believed him in his claim of knowing of al-Ghayeb (the hidden andunseen).[59] Believing men in their claim of knowing al-Ghayeb is a denial of the Saying of Allaah, The Most High: “None in the heavens and the earth knows the Ghayeb (unperceived realities) except Allaah.” [Qur’aan, soorat an-Naml (27):65].
And denying what Allaah and His Messenger inform of is Kufr (unbelief). That is why it is mentioned in the authentic transmission:
“Whoever goes to a diviner, and believes what he says then he has indeed disbelieved in what was sent down upon Muhammad.” [60]
Third: He goes to the fortune-teller and asks him about anything in order to expose his situation to the people, and that what he does is merely divination, distortion and misguidance. There is no harm in this. The proof for it is that when the Prophet (Sallallaahu alaihi wa sallam) encountered ibn Sayyad (who claimed prophethood), he (Sallallaahu alaihi wa sallam) concealed something for him within himself (to test him), and when he (Sallallaahu alaihi wa sallam) asked him about what he (Sallallaahu alaihi wa sallam) concealed for him, he said: “It is a Dukh intending AdDukhaan (smoke).” Thereupon the Prophet ((Sallallaahu alaihi wa sallam)) said: “May you be disgraced and dishonoured, you would not be able to go beyond your rank.” [61]
These are the conditions of those who go to a diviner, and they are three.
The first is that he goes to him not believing in him, nor intending to test and expose him, and this is unlawful. The applicable punishment upon the one who does this is that his prayers will not be accepted from him for forty days.
The second is that he asks him about anything, and believes him. This is unbelief in Allah (Azza wa Jal). It is obligatory upon the person who does this to repent from it, and to return to Allaah (Azza wa Jal). Otherwise, he dies on a state of unbelief.
The third situation is such that he goes to the diviner and asks him in order to test him, and expose his reality to the people. In this there is no harm.
The Ruling Regarding Those Who go to Diviners
Question 33: It would be nice if we could know of the status of people who go to fortune-tellers.
The Answer: Their situations are as follows:
First Case: A person goes to the diviner and asks him about anything without believing him, and in doing so he does not intend to expose his reality. Then the person is sinful, and the applicable punishment is that prayers will not be accepted from him for forty days.
Second Case: He goes to the fortune-teller and then he asks him and believes him. This person is an unbeliever because he denies the Saying of Allaah, The Most High:
None in the heavens and the earth knows the Ghayeb (unperceived realities) except Allaah. [Qur’aan, soorat an-Naml (27): 65].
Third Case: He goes to him and asks him in order to test him, and expose his status and his lies and falsifying to the people. And we have mentioned that there is no harm in this.
And it is a determined matter that if a thing that is legally permissible leads to something forbidden, then itself becomes prohibited. So, if it is determined that in this third case whereby the person goes to the diviner to test him and expose his reality, and as such it may become a reason leading people to be deceived by him–then under such circumstances he should not do that and should not go to him, even if it were to be done for this good intention. Since the rule is that, whatever leads to something prohibited then it is itself, prohibited.
References :
[57] The Prophet (Sallallaahu alaihi wa sallam) said: “While the angels talk over the clouds about things that are going to happen on the earth [in another narration: “they mention the affairs decreed in heavens”], the devils hear a word of what they say and pour it in the ears of the sooth-sayer as one pours something in a bottle, and they add one-hundred lies to that (one word).” Reported in Saheeh al-Bukhaaree, vol.4, no.508.
[58] Reported by Mulsim. See Saheeh Muslim, vol.4, no.5540.
[59] Al-Ghayeb: The hidden and unseen of all unperceived realities related to Allaah, Paradise, Hell and so on.
[60] Reported by At-Tirmithee, and Ibn Maajah. It was authenticated by Ahmad Shaakir and al-Albaanee (See al-Irwaa’ by al-Albaanee, no.2006).
[61] The story of Ibn Sayyaad, a diviner, is detailed in Saheeh Muslim (Book of Fitan), Saheeh al-Bukhaaree (Books of Janaa’iz, Jihaad and Siyar, alQadar, al-Adab, and others), At-Tirmithee (Book of Fitan) and by others. In it the Prophet (Sallallaahu alaihi wa sallam) exposed his claim of Prophethood through this test. He was not able to complete the word Dukhaan pertaining to soorat adDukhaan. The devils imparting the information to Ibn Sayyaad were not able to snatch the complete word, thus it came in this distorted form.
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 109
Q: I hear people saying that using Miswak (tooth-cleansing stick) in the Masjid is impermissible. Is this true?
A: Using the Miswak is an affirmed act of Sunnah. It should be used when necessary upon performing Wudu’ (ablution), Salah, reciting the Qur’an, changing the mouth smell, etc.
It may be used inside or outside the Masjid, as no text supports the prohibition of using it inside the Masjid when necessary. Moreover, it finds further support in the general meaning of the following Hadith, “Were it not for the fear that it might be hard for my Ummah (nation), I would have ordered them to use Miswak for every Salah.” [1]
However, a person should be careful not to overdo the Miswak in the Masjid lest they should vomit or bleed in the Masjid.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Chairman – Shaykh Abdul-`Aziz ibn `Abdullah ibn Baz
[1] Al-Bukhari, Sahih, Book in Friday, no. 887; Muslim, Sahih, Book on purification, no. 252; Al-Tirmidhy, Sunan, Book on purification, no. 22; Al-Nasa’y, Sunan, Book on purification, no. 7; Abu Dawud, Sunan, Book on purification, no. 46; Ibn Majah, Sunan, Book on purification and its Sunan, no. 287; Ahmad ibn Hanbal, Musnad, vol. 2, p. 433; Malik, Al-Muwatta*, Book on purification, no. 147; and Al-Darimy, Sunan, no. 683.
Fatwas of the Permanent Committee>Group 1>Volume 6: Salah 1>Salah>Rulings related to the Masjids>Using Miswak in the Masjid
It is for someone to say: If my action is Pre-decreed by Allaah ( عز و جل), then why should I be punished on committing a sin when it is something already Pre-decreed by Allaah?
The response to this is to say:
You have no proof in using Allaah’s Pre-decree as an excuse for the sin you committed, because Allaah ( عز و جل) did not compel you to commit such sin; and that when you embark on committing it, you do not have the knowledge that it is Pre-ordained upon you, because man does not know of what was Pre-decreed except after it is manifested. So before committing the sin, why did you not take into consideration that Allaah has Pre-decreed obedience on you and therefore you obey Him?
Just as in your worldly affairs you strive to take care of that which you consider good, and you turn away from that which you see as evil, then why do you not treat yourself accordingly in affairs pertaining to the Hereafter?
And I believe that there is nobody after being told that there are two roads that lead to Makkah, one is safe and facilitated and the other is dangerous and difficult, would take the dreadful and difficult road and then say that: “this has been Pre-decreed for me”! He will certainly take the safe and easy road. Consequently, there is no difference if you are told that there is a road to Paradise and another to the Fire. So, if you take the road to the Fire, then you are like the one who took the dreadful and rough road to Makkah. Yourself will criticize this man who took such a road. So, why do you accept for yourself to take the road to the Fire of Hell and turn away from the road to bliss? And if man has a proof in Pre-decree for committing sins, then it would not be removed by sending the Messengers. [47]
[47] Since their sinful acts after the sending of the Messengers would still be according to the Pre-decree of Allaah.
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen
الصَّمَد As-Samad (the Perfect Lord and Master upon Whom the whole of creation depends), the Lord and Master Whose control is complete, upon Whom the whole of the creation depends for its needs because of His perfection in His self, His names, His attributes and His actions. The One Who remains and never passes away, the One Who neither eats nor drinks, free of all needs.
[Source: The Ninety-Nine Names of Allaah – Dawud Burbank [Audio|En] & Transcribed PDF]
—
“Allāh is As-Samad” – Shaykh ibn Uthaymeen
Concerning his statement: “Allāh is As-Samad“
This is a clause of continuation, after He mentioned Al-Ahadai’yyah (the oneness), he mentioned As-Samadiyyah, and used a definite clause for both, to indicate exclusivity. That is Allah, alone, is As-Samad.
What is the meaning of As-Samad?
It is said that As-Samad means He is the Perfect One, in His Knowledge, His Power, His Wisdom, His ’Izzah (Honor and Might), His Sovereignty and in all His Attributes.
It is also said: As-Samad is the one who does not have any cavity – that is without intestines nor abdomen. That is why it is said: The Angels are Samad because they do not have cavities; they do not eat nor drink. This meaning is related from Ibn ’Abbas, may Allah be pleased with him.[1] And this does not negate the first meaning, because it indicates His self sufficiency from all of His creation.
And it is said: As-Samad has the meaning of the Ma’ful form, that is Al-Masmudu ilaihi;He who is betaken to by the creation of their needs, with the meaning that they incline to Him and they reach out for Him, and surrender their needs to Him. So it has the meaning of the everyone is in need of.
These interpretations do not contradict one another in relation to Allah, the Mighty and Sublime, and as such we say that each of these meanings are affirmed due to the lack of contradiction among them. We interpret it with a comprehensive interpretation; we say As-Samad is the One Who is Perfect in His Attributes, the One whom all His creatures are in need of; they are dependent upon Him. Therefore, the tremendous meaning of the word As-Samad becomes clear to you. He is the One independent of any need from all other than Him, Perfect in all of What is attributed to Him, and that all other than Him is in need of Him.
If somebody says to you: “Allah rose above the Throne, does His rising above the Throne mean that He is in need of the Throne, such that if the Throne was removed, He would fall?” The answer is no! Never! Because Allah is Samad, perfect without need of the Throne. Rather the Throne, the heavens, the Kursi and all creatures are in need of Allah; He is independent of any need from them. We derive this from the word As-Samad.
If somebody asks: “Does Allah eat and drink?” I say: Never; because Allah is Samad.” With this, we recognize that the word As-Samad is a word that covers all the perfect Attributes of Allah, and it relates to all the imperfect attributes of the creatures. That is why the are in need of Allah, the Mighty and Sublime.
References :
[1] Reported by Ibn Abi ’Asim in As-Sunnah (665) with a weak Chain of transmission from Ibn Abbas. It is authentically transmitted from Mujahid; “As-Samad: the one without an abdomen as is in As-Sunnah of Ibn Abi ’Asim (673) and Ibn Kathir authenticated its report from the Companion ‘Abdullah bin Buraidah.
Source : Al-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Shaykh Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors
There remains a brief statement regarding al-Qadar, and it pertains to the fact that belief in Pre-decree produces magnificent fruits affecting the conduct and the heart of man.
Because if you believe that everything occurs by the Pre-decree of Allaah, then at times of delight you will give thanks to Allaah, The Mighty and Majestic, and you do not become amazed with your own self. You do not also think that this matter occurred by your own power and strength. You do, however, believe that it is just a cause– in case you have done the necessary mean by which you have attained that which delights you–and that all the good is in the Hand of Allaah. So you will be more thankful for the blessing granted by Allaah, The One free of all imperfection, The Most High. This will motivate you to carry on the obedience to Allaah in accordance with that which He commanded you, and that you do not regard your own self having a favor upon Allaah. Rather, you see that the favor is His, The One free of all imperfection, The Most High. He, The Exalted, says:
They regard as favor upon you (O Muhammad Sallallaahu alaihi wa sallam) that they have embraced Islaam. Say: “Count not your Islaam as a favor upon me. Nay, but Allaah has conferred a favor upon you, that He has Guided you to the faith, if you indeed are true.” [Qur’aan, soorat al-Hujuraat (49): 17].
Similarly, if a calamity befalls you, you believe in Allaah and submit without being regretful or afflicted with grief on that. Have you not given thought to the saying of the Prophet (Sallallaahu alaihi wa sallam):
“A strong believer is better and is more lovable to Allaah than a weak believer, and there is good in every one of them. Cherish that which gives you benefit and seek help from Allaah and do not lose heart, and if anything (in the form of trouble) comes to you, do not say: If I had not done that, it would have not happened so and so, but say: Allaah did that which He had Pre-decreed, and He does whatever He Wills, and that “if” opens the way for the acting of Shaytan [by casting opposition to Allaah’s Pre-decree in the heart].” [48]
So, in the belief in the Pre-decree there is rest to the soul and heart and absence of grief at that which escaped, and of worry and distress at that which is to come. Allaah, The Most High, Says:
No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (al-Lawh al-Mahfooth) before we bring it into existence. Verily, that is easy for Allaah. In order that you may not grieve at the things that you fail to get, not to rejoice over things which has been given to you.” [Qur’aan, soorat al-Hadeed (57): 22-23].
As to the one who does not believe in al-Qadar, there is no doubt that he will grieve and regret at times of calamities, and the Shaytaan will open up for him every new way or possibility [to confuse him and keep him dissatisfied]. And That he will be pleased and become proud and deluded if prosperity befalls him. The Eemaan in the Pre-decree, however, prevents all of this.
References
[48] Reported by Muslim in his Saheeh, vol.4, no.644. The statement between the brackets,“[…]”, is the explanation of al-Qaadee ‘Iyaad in Sharh Saheeh Muslim by An-Nawawee.
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 93
Question 62:
As regard those who bequeath that the Faatihah be recited on behalf of the Prophet’s soul, or on his behalf by the Prophet’s grave?
The Answer by Shaykh Uthaymeen (rahimahullaah):
It is not binding to execute this bequest, because it is a bequest of an unprescribed matter. For the Prophet (Sallallaahu alaihi wa sallam) does not prescribe for anyone to worship Allaah and then dedicate the reward of worship to the Messenger (Sallallaahu alaihi wa sallam). Since, had this been prescribed, then the companions, may Allaah be pleased with them, would have been the most preceding people in attaining it.
And also because the Prophet (Sallallaahu alaihi wa sallam) is in no need for this. For indeed there is no person who does a righteous deed except that the Prophet (Sallallaahu alaihi wa sallam) would have a similar reward. Because he (Sallallaahu alaihi wa sallam) is the one who has directed to this, and, [as the Prophet (Sallallaahu alaihi wa sallam) said]: “The one who guides to what is good is like the one who does it.” [92] So, this bequest is from the foolish and futile actions as well as a bid’ah, something which has not been reported from the righteous predecessors, may Allaah be pleased with them.
And similarly if he said: “Recite the Faatihah on my behalf by the Prophet’s grave,” then it is not binding to fulfill this bequest. The reason for this is that specifying a particular place for a particular worship not prescribed by the sharia, is from the bida’ as it is known in the aforementioned discussion pertaining to the issue of “Pursuance of the Messenger (Sallallaahu alaihi wa sallam).” [93] And that the following of the Messenger (Sallallaahu alaihi wa sallam) cannot be achieved until the act of worship agrees with the Sharee’ah in six matters: cause, type, extent, manner, time, and place.
References :
[92] Reported by at-Tirmithee (no.2672, Arabic). And also in saheeh Muslim: “One who guides to something good has a reward similar to that of its doer”, vol.3, no.4665.
[93] See page section on “Saved Group”.
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 174
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Audio
Contents of this e-Book
Introduction by Dr. Saleh as-Saleh rahimahullaah
Questions & Answers
The Tawheed and Belief
The Purpose Behind The Creation Of Mankind
Question 1: What is the purpose of creating mankind?
Question 2: Is there a meaning for ‘Ibaadah (worship) such that it is possible for us to know of? Does it have a general and a specific meaning?
Question 3: Would those specifically choosing al-’Ibaadah al-Kawniyyah and excluding al-’Ibaadah ash-Shar’iyya, be rewarded?
The First Obligation upon the Slaves [of Allaah]
Question 4: What is the first obligation upon the creation?
The Relation of the Shaadah with the Types of Tawheed.
Question 5: But does the Shahaadah Comprise the Types of Tawheed?
The Meaning of Tawheed.
Question 6: What is the Meaning Tawheed?
Question 7: In General, What are the Types of Tawheed ?
Question 8: What are the Types of Tawheed? Please Clarify and Give Examples.
The Importance of Tawheed Al-Asmaa’ was Sifaat
Question 9: We would like some more details about this type of Tawheed i.e. Tawheed al-Asmaa’ was Sifaat.
The obligations Towards Each Type Tawheed
Question 10: What is obligatory upon us towards each of the types alone?
The Danger in Worshipping other than Allaah
Question 11: What is the ruling on directing any kind of worship to other than Allaah, The One free of all imperfections?
The Meaning of Ash-Shahaadataan
Question 12: What is the meaning of Ash-Shahaadataan: La Ilaaha Illallaah and Muhammad Rasoolulaah.
The Meaning of The Shahaadah: Muhammad is the Messenger of Allaah.
Question 13: You explained the meaning of the Shahaadah: La Ilaaha Illallaah. So, what is the meaning of the Shahaadha: Muhammad Rasoolullaah
The Difference Between the Profession with the Tongue and the Profession with the Heart
Question 14: However, what is the difference between the profession of the testimony of faith with the tongue and its profession with the heart? Is it obligatory to profess both?
A Doubt and its Rebuttle
Question 15: What lead to this question is that nowadays there is a group of people when they are called to worship Allaah they say: “Allaah is the Rabb of the hearts.” We would like also that you comment on this response?
The Meaning of Eemaan
Question 16: Briefly, what is the meaning of Eemaan [faith] and its pillars.
The Relation of Eemaan to the Hadeeth of Jibreel (alaihissalam)
Question 17: Is the aforementioned meaning the same as that which came in Prophet’s (alaihissalam) answer to Jibreel’s question about Eemaan?
Question 18: If a person is asked about Eemaan, should he say that it means the attestation that obligates acceptance and submission, or should he say that it means to believe in Allaah, His Angels, His Books, and His Messengers as the Messenger صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم explained?
The Meaning of Eemaan And Its Pillars
Question 19: We would like to expound on the meaning of Eemaan and also know of its pillars?
How to Respond to the Dahrees
Question 20: We know that the Dahrees, who are many nowadays and who are considered from the intellect because they think and infer, are agreed upon the belief in the non-existence of Allaah, The Mighty and Majestic. So, how to respond to people like this?
The Eemaan (Belief) and its Pillars
Question 21: What are the Pillars of Eemaan?
The Belief in the Angels
Question 22: Are there other things related to the belief in the angels?
The Belief in the Books
Question 23: What about the Third Pillar of Eemaan?
The Belief in the Messengers
Question 24: What do you say regarding the Fourth Pillar of Eemaan–Belief in the Messengers?
The Belief in the Last Day
Question 25: How can the belief in the Last Day be?
The Belief in al-Qadar
Question 26: What about the pillar of belief in al-Qadar.
The Increase and Decrease of Eemaan (Faith)
Question 27: Does Eemaan increase or decrease? What are the things that make it increase or decrease?
Question 28: There are those of the opinion that Eemaan neither increases nor decreases, and that sin wipes out Eemaan entirely, and that the person who commits it becomes a Kaafir! How to respond to those people?
Denying that Eemaan Increases and Decreases
Question 29: But what is the Islamic Ruling vis-à-vis the unattestation to the increase and decrease of faith?
The Manner of Judging by other than that which Allaah has revealed
Question 30: What is the manner of judging by other than what Allaah has revealed?
The Difference Between the Thaalim (Transgressor) and Faasiq (Disobedient Sinner`)
Question 31: You mentioned, however, about the Faasiq and the Thaalim things that are close, or possibly intermixed. And it is that the Thaalim rules by that which Allaah has not sent down whilst knowing that Allaah’s Judgment is better. But that he intends to gratify his thirst for revenge from someone. So he applies a judgment on someone that Allaah has not approved of. And then the Faasiq rules while knowing the Judgment of Allaah and that it is the right Judgment, but because of his own interest or lowly desire, or due to a certain bias to fulfill the desires of someone else, he rules by that which Allaah has not sent down. So what is the difference between the two?
SOOTHSAYING (Fortune-Telling)
Question 32: What is Soothsaying?
The Ruling Regarding Those Who go to Diviners
Question 33: It would be nice if we could know of the status of people who go to fortune-tellers.
Astrology and Its Ruling
Question 34: What is astrology (At-Tanjeem) and it’s ruling?
The Relation of Astrology with Fortune-Telling
Question 36: Is there a connection between astrology and divination?
Which One is More Dangerous?
Question 37: Which one, however, is more dangerous on the Muslims?
The Reality of Magic
Question 38: You mentioned in your talk that astrology is a form of magic, so what is magic?
Question 39: What is meant by subtleness in your saying, “Magic is everything that is subtle and whose cause is hidden”?
Question 40: What is the legal judgment regarding magic and its learning?
Is There a Reality to Magic?
Question 41: Is magic a true thing, or it is just conveying doubts, and fantasies to the people?
The Relation of Divination with Magic
Question 42: You mentioned divination and you defined the fortune-teller as well as the magician. Is there, however, a connection between divination and magic?
Was the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم ) Bewitched?
Question 43: It was reported from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that he was bewitched. So we would like you to talk about the means by which he (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was bewitched. Furthermore, is it contradictory to the status of Prophethood that bewitchment of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) took place?
The Reality of Ilhaad?
Question 44: What is Ilhaad–concerning Allaah’s Names and Attributes?
Types of Shirk
Question 45: Shall we then change [the topic] from knowledge concerning the types of Ilhaad to that regarding knowledge of the types of Shirk?
Defining the Types of Shirk
Question 46: We knew the types of shirk, but is there a specific definition for each type of it?
Is the relinquishing of worship called Shirk?
Question 47: It was mentioned, as in the narration reported by Saheeh Muslim, the saying of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم): “Verily between man and between Shirk and Kufr (unbelief) is the abandonment of prayers.” –Is the abandonment of worship considered Shirk?
The Reality of the Deen of Islaam?
Question 48: What is the Religion of Islaam?
Question 49: So should we then understand that we have a general and a particular definition of Islaam?
The Taaghut and Its Types?
Question 50: What is the meaning of at-Taaghut and its derivations?
The Creed of the Muslims Regarding ‘Eesaa (Jesus alaihissalam)?
Question 51: What is the creed of the Muslims with regard to ‘Eesaa, son of Maryam? Also what is the ruling as to the saying that he was killed and crucified.
The Division of the Ummah
Question 52: What is the extent of the split up within the Ummah after the death of its Prophet Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)?
The Characteristics of the Saved Group
Question 53: What is the most distinguished qualities of the saved group?
Question 54: Is it necessary that the characteristics in the four matters: ‘Aqeedah, worship, manners and transaction be totally or completely present without diminution? And in case anything of it is gets diminished, does this take the person out of the folds of the saved group or it doesn’t ?
Question 55: Is there something you want to add concerning the qualities of the saved sect?
The Correct and False Tawassul
Question 56: What is the correct and false Tawassul ?
A Fifth Kind of Tawassul
Question 57: Are there any other types of Tawassul in addition to the four that you have mentioned?
The Incorrect and Futile Tawassul and its Types.
Question 58: Having known the Correct Tawassul and its Types, then it is inevitable for us to know the Incorrect Tawassul and its Types.
The Affirmed and Annulled Intercession.
Question 59: What is the affirmed and nullified intercession?
The Creed of The Salaf with Regard to the Noble Qur’aan
Question 60: What is the creed of the Righteous Predecessors regarding the Noble Qur’aan?
The Most Prominent Rulings Regarding The Qur’anic Recital
Question 61: What is the most distinguished ruling of Qur’anic Recital?
The Recitation of Soorat al-Faatihah For the Prophet’s (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)Soul
Question 62: As regard those who bequeath that the Faatihah be recited on behalf of the Prophet’s soul, or on his behalf by the Prophet’s grave?
Appendix
Definition of Taaghut
Every Kufr is Taaghut, but not every Taaghut is Kufr
Very Important to Remember
In this series, Dr. Saleh As-Saleh explains Al-Wasiyyah As-Sughrah (Concise Admonition) authored by Shaikh Al-Islam Ibn Taymeyyah. Dr. Saleh As-Saleh handles some issues such as: taqwa, wisdoms behind creation of sins, repentance, resemblance to ways of Jews and Christians, sins and their consequences, trials and calamities expiating sins, best actions after the obligatory ones, remembrance of Allah and du’a and wisdoms of delay in response.
The following benefits are extracted from these audio series:
Book
Click on the below link to read or download the Book
Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh [PDF]
Audio
Natural Blood of Women – Ch 1 to 3 – Author is Shaykh Ibn Al-‘Uthaymeen – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-1-to-3-author-is-shaykh-ibn-al-uthaymeen-saleh-as-saleh.mp3]
Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 1 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-4-rulings-related-to-menses-part-1-saleh-as-saleh.mp3]
Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 2 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-4-rulings-related-to-menses-part-2-saleh-as-saleh.mp3]
Natural Blood of Women – Ch 4 – Rulings Related to Menses – part 3 – Saleh-As-Saleh
[audio https://salafiaudio.files.wordpress.com/2014/09/natural-blood-of-women-ch-4-rulings-related-to-menses-part-3-saleh-as-saleh.mp3]
1.O you who believe! Do not put (yourselves) forward before Allah and His Messenger (sallallaahu alaihi wa sallam), and fear Allah. Verily! Allah is All-Hearing, All-Knowing.
2. O you who believe! Raise not your voices above the voice of the Prophet (sallallaahu alaihi wa sallam), nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not.
Tafseer – 49. Al-Hujuraat – 01 to 02 – Saleh-As-Saleh
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3. Verily! Those who lower their voices in the presence of Allah’s Messenger (sallallaahu alaihi wa sallam), they are the ones whose hearts Allah has tested for piety. For them is forgiveness and a great reward.
4. Verily! Those who call you from behind the dwellings, most of them have no sense.
5. And if they had patience till you could come out to them, it would have been better for them. And Allah is Oft-Forgiving, Most Merciful.
6. O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.
7. And know that, among you there is the Messenger of Allah (sallallaahu alaihi wa sallam). If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allah and His Messenger sallallaahu alaihi wa sallam) hateful to you. These! They are the rightly guided ones,
8. (This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise.
Tafseer – 49. Al-Hujuraat – 03 to 08 – Saleh-As-Saleh
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9. And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable.
10. The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy.
Tafseer – 49. Al-Hujuraat – 09 to 10 – Saleh-As-Saleh
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11. O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: “O sinner”, or “O wicked”, etc.]. And whosoever does not repent, then such are indeed Zalimun (wrong-doers, etc.).
Tafseer – 49. Al-Hujuraat – 11 – Saleh-As-Saleh
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12. O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting) . And fear Allah. Verily, Allah is the One Who accepts repentance, Most Merciful.
Tafseer – 49. Al-Hujuraat – 12 – Saleh-As-Saleh
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13. O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious – see V.2:2)]. Verily, Allah is All-Knowing, All-Aware.
14. The bedouins say: “We believe.” Say: “You believe not but you only say, ‘We have surrendered (in Islam),’ for Faith has not yet entered your hearts. But if you obey Allah and His Messenger (sallallaahu alaihi wa sallam), He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful.”
15. Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allah. Those! They are the truthful.
Tafseer – 49. Al-Hujuraat – 13 to 15 – Saleh-As-Saleh
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16. Say: “Will you inform Allah about your religion? While Allah knows all that is in the heavens and all that is in the earth, and Allah is All-Aware of everything.
17. They regard as favour upon you (O Muhammad sallallaahu alaihi wa sallam) that they have embraced Islam. Say: “Count not your Islam as a favour upon me. Nay, but Allah has conferred a favour upon you, that He has guided you to the Faith, if you indeed are true.
18. Verily, Allah knows the unseen of the heavens and the earth. And Allah is the All-Seer of what you do.
Tafseer – 49. Al-Hujuraat – 16 to 18 – Saleh-As-Saleh
Translations taken from the Noble Quran by Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. & Dr. Muhammad Muhsin Khan
Based Upon the Tafseer of Shaykh Ibn Al-‘Uthaymeen rahimahullaah
Explanation of Verses 6 to 19 from Surah Luqman
Listen / Download Mp3 Here (Time 32:00)
6. And of mankind is he who purchases idle talks (i.e.music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Qur’an) by way of mockery. For such there will be a humiliating torment (in the Hell-fire).
7. And when Our Verses (of the Qur’an) are recited to such a one, he turns away in pride, as if he heard them not, as if there were deafness in his ear. So announce to him a painful torment.
8. Verily, those who believe (in Islamic Monotheism) and do righteous good deeds, for them are Gardens of delight (Paradise).
9. To abide therein. It is a Promise of Allah in truth. And He is the All-Mighty, the All-Wise.
10. He has created the heavens without any pillars, that you see and has set on the earth firm mountains, lest it should shake with you. And He has scattered therein moving (living) creatures of all kinds. And We send down water (rain) from the sky, and We cause (plants) of every goodly kind to grow therein.
11. This is the creation of Allah. So show Me that which those (whom you worship), besides Him have created. Nay, the Zalimun (polytheists, wrong-doers and those who do not believe in the Oneness of Allah) are in plain error.
12. And indeed We bestowed upon Luqman Al-Hikmah (wisdom and religious understanding, etc.) saying: “Give thanks to Allah,” and whoever gives thanks, he gives thanks for (the good of) his ownself. And whoever is unthankful, then verily, Allah is All-Rich (Free of all wants), Worthy of all praise.
13. And (remember) when Luqman said to his son when he was advising him: “O my son! Join not in worship others with Allah. Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed.
14. And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years give thanks to Me and to your parents, unto Me is the final destination.
15. But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do.
16. “O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place).
17. “O my son! Aqim-is-Salat (perform As-Salat), enjoin (people) for Al-Ma’ruf (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befall you. Verily! These are some of the important commandments ordered by Allah with no exemption.
18. “And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes not each arrogant boaster.
19. “And be moderate (or show no insolence) in your walking, and lower your voice. Verily, the harshest of all voices is the voice (braying) of the ass.”
Translated into the modern English Language by
Dr. Muhammad Taqi-ud-Din Al-Hilali, Ph.D. & Dr. Muhammad Muhsin Khan
Video Source: http://westlondondawah.net/ | http://salafi.tv
Video Source: http://westlondondawah.net/ | http://salafi.tv
Q: Do the Jinn (creatures created from fire) appear to some humans and hold friendships with them? Is jinni a devil?
A: Jinn do appear to some people. The Jinn are individual beings, not part of the human. It is well-known among scholars that the Jinn are the children of the Satan, in the same way that the humans are the children of Adam, so the Satan is the Jinni who refused to prostrate to Adam. He is the father of all Jinn. Some of them are kind, and others are wicked Kafirs (disbelievers) similar to the Kafirs among human beings. Among them are the Fasiqs (someone openly and flagrantly violating Islamic law), Kafirs, righteous Mu’mins (believers), and disobedient ones. They are groups and sects as humans, some people are in contact with them, they speak to them and are spoken to by them, some people can see them, but in most cases they are not seen. This is as Allah (Glorified and Exalted be He) says: “Verily, he and Qabîluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them” (Surah Al-A`raf, 7: 27)
It means that they see us from where we cannot see them. This does not mean that we cannot see them at all; we can see them, but not from where they see us. However, they appear to some people in the desert and in houses, and they converse. We have been informed by a group of scholars of many incidents where the Jinn attend informative lectures and ask questions about different topics although they were not seen, some people have seen the Jinn in the desert and in other places.
It is not permissible to worship them instead of Allah (Exalted be He), or seek their support. It is not permissible also to ask them for help in harming Muslims, nor is it permitted to ask about the Ghayb (the Unseen). In fact a person should take precautions against these things.
As for calling them to Allah if possible, teaching them what will benefit them, advising them, preaching to them and reminding them of Allah, these are all permissible things. However, seeking their help and support, making vows for them, or getting closer to them by slaughtering in fear of their evil is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect).
Allah (Exalted be He) says: ‘And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression. (Surah Al-Jinn, 72: 6)
This means that they increased their sins and transgression. This Ayah (Qur’anic verse) has two Tafsirs (explanation of the meanings of the Qur’an): the first meaning is that the Jinn increased the humans in fear of them, and the second meaning is that the humans increased the Jinn in their evil and transgression and kufr (disbelief) because when the Jinn saw that humans were scared of them they became arrogant and increased their harm of humans.
Either way it is not permissible to ask them for help, or assistance, or is it permissible to make vow to them, ask them to help with something, invoke them to cure the sick, and so on. However, if one is able to speak to them, he can advise, remind, and call them to Allah. He should also teach them what will bring them benefit. There is nothing wrong with doing that with Jinn in the same way it is done with humans.
Visit: https://abdurrahman.org/jinn-shayateen-devils/
AbdurRahman.Org 
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