Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 63 ) Question: The questioner asks: The saying of some people that a human being has free choice (*Mukhayyar*) in their actions—able to do good and able to do evil—does this contradict belief in Divine Decree (*Al-Qadar*)? Answer: Regarding the statement that man has free choice (*Mukhayyar*): Allah (عز وجل) has decreed all actions of man; whatever good or evil a person does, Allah (سبحانه وتعالى) has already written it for them. Thus, man is directed/propelled (*Musayyar*) according to what Allah has written for them, yet they are commanded to do good and avoid evil. Allah Almighty says: ﴿فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ * وَصَدَّقَ بِالْحُسْنَىٰ * فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ * وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ * وَكَذَّبَ بِالْحُسْنَىٰ * فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ﴾ [الليل: 5-10] *"As for he who gives and fears Allah, and believes in the best reward, We will ease him toward ease. But as for he who withheld and considered himself free of need, and denied the best reward, We will ease him toward difficulty."* [Al-Layl: 5–10] Allah (سبحانه وتعالى) created a will and volition for man, and created for him ability, such that man recognizes within himself that through the will and ability Allah created in him, he has choice by his own intention: he is able to do good and able to do evil. From this perspective, he has free choice (*Mukhayyar*); however, he is also directed (*Musayyar*) according to what Allah has decreed for him. Therefore, we do not restrict ourselves to saying merely that "he has free choice between acting and not acting," as this phrasing can be used by the Qadariyyah to arrive at denying the divine will and denying that Allah creates the actions of His servants. All people are directed according to the decrees of Allah: ﴿فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ﴾ [الشورى: 7] *"A party will be in Paradise and a party in the Blaze."* [Al-Shura: 7] The Prophet (ﷺ) said: «كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ» *"Everyone is facilitated for that for which he was created."* * In terms of the volition given to us by Allah to perform or refrain from an action, we have choice (*Mukhayyarun*). * In terms of the fact that we accomplish nothing except by the will of Allah, we are facilitated and directed (*Musayyarun*) according to the will of Allah (جل وعلا). Allah Almighty says: ﴿لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ * وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ﴾ [التكوير: 28-29] *"To whoever among you wills to go straight. And you do not will except that Allah wills - Lord of the worlds."* [At-Takwir: 28–29] A Muslim must strive to perform good deeds. When the Companions asked the Prophet (ﷺ): *"O Messenger of Allah, why then should we strive in deeds if the matter has already been settled?"* He replied: «اعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ» *"Work/Strive, for everyone is facilitated for that for which he was created."* This is the advice and command of our trustworthy Prophet (عليه الصلاة والسلام). The Prophet (ﷺ) then recited: ﴿فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ * وَصَدَّقَ بِالْحُسْنَىٰ * فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ * وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ * وَكَذَّبَ بِالْحُسْنَىٰ * فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ﴾. And Allah is the One whose help is sought. Fatwas_of_creed_and_tawhid Fatwas_of_belief_in_divine_decree To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: * Telegram (Arabic): https://t.me/ibnhezam * Telegram (English): http://t.me/ibnhezamen * WhatsApp: https://chat.whatsapp.com/0y1qmw0CaRnEWkYwPElsTh Original Fatwa: By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani *(May Allah preserve and protect him)*

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 63 ) Question: The questioner asks: The saying of some people that a human being has free choice (*Mukhayyar*) in their actions—able to do good and able to do evil—does this contradict belief in Divine Decree (*Al-Qadar*)? Answer: Regarding the statement that man has free choice (*Mukhayyar*): Allah (عز وجل) has decreed all actions of man; whatever good or evil a person does, Allah (سبحانه وتعالى) has already written it for them. Thus, man is directed/propelled (*Musayyar*) according to what Allah has written for them, yet they are commanded to do good and avoid evil. Allah Almighty says: > ﴿فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ * وَصَدَّقَ بِالْحُسْنَىٰ * فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ * وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ * وَكَذَّبَ بِالْحُسْنَىٰ * فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ﴾ [الليل: 5-10] > *"As for he who gives and fears Allah, and believes in the best reward, We will ease him toward ease. But as for he who withheld and considered himself free of need, and denied the best reward, We will ease him toward difficulty."* [Al-Layl: 5–10] > Allah (سبحانه وتعالى) created a will and volition for man, and created for him ability, such that man recognizes within himself that through the will and ability Allah created in him, he has choice by his own intention: he is able to do good and able to do evil. From this perspective, he has free choice (*Mukhayyar*); however, he is also directed (*Musayyar*) according to what Allah has decreed for him. Therefore, we do not restrict ourselves to saying merely that "he has free choice between acting and not acting," as this phrasing can be used by the Qadariyyah to arrive at denying the divine will and denying that Allah creates the actions of His servants. All people are directed according to the decrees of Allah: > ﴿فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ﴾ [الشورى: 7] > *"A party will be in Paradise and a party in the Blaze."* [Al-Shura: 7] > The Prophet (ﷺ) said: > «كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ» > *"Everyone is facilitated for that for which he was created."* > * In terms of the volition given to us by Allah to perform or refrain from an action, we have choice (*Mukhayyarun*). * In terms of the fact that we accomplish nothing except by the will of Allah, we are facilitated and directed (*Musayyarun*) according to the will of Allah (جل وعلا). Allah Almighty says: > ﴿لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ * وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ﴾ [التكوير: 28-29] > *"To whoever among you wills to go straight. And you do not will except that Allah wills - Lord of the worlds."* [At-Takwir: 28–29] > A Muslim must strive to perform good deeds. When the Companions asked the Prophet (ﷺ): *"O Messenger of Allah, why then should we strive in deeds if the matter has already been settled?"* He replied: > «اعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ» > *"Work/Strive, for everyone is facilitated for that for which he was created."* > This is the advice and command of our trustworthy Prophet (عليه الصلاة والسلام). The Prophet (ﷺ) then recited: ﴿فَأَمَّا مَنْ أَعْطَىٰ وَاتَّقَىٰ * وَصَدَّقَ بِالْحُسْنَىٰ * فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ * وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ * وَكَذَّبَ بِالْحُسْنَىٰ * فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ﴾. And Allah is the One whose help is sought. Fatwas_of_creed_and_tawhid Fatwas_of_belief_in_divine_decree To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: * Telegram (Arabic): https://t.me/ibnhezam * Telegram (English): http://t.me/ibnhezamen * WhatsApp: https://chat.whatsapp.com/0y1qmw0CaRnEWkYwPElsTh Original Fatwa: https://t.me/c/2787391943/537 By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani *(May Allah preserve and protect him)*

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 62 ) Question: A traveling man has already prayed *Maghrib*, and then wanted to pray *Isha* shortened to two units (*Qasr*). He caught up with people who were praying *Maghrib*. How should he pray with them? Answer: * If he joins them from the second unit (*Rak'ah*): There is no harm in making the intention of shortening (*Qasr*). He prays *Isha* as two units with the intention of shortening, and his *Taslim* (concluding the prayer) will coincide with the Imam's *Taslim*. There is no issue with this, as a difference in intention between the Imam and the follower (*Al-Ma'mum*) is permissible. *Evidence:* Mu'adh bin Jabal (رضي الله عنه) used to pray *Isha* with the Prophet (ﷺ) with the intention of voluntary prayer (*Nafl*), and then lead his people who prayed behind him with the intention of obligatory prayer (*Fard*). Thus, a difference in intention is permissible in certain cases, including this one: there is no harm in praying *Isha* with the intention of shortening behind someone praying *Maghrib*. If he catches the Imam from the first unit (*Rak'ah*): First (Better) Option: It appears preferable (*Al-Afdal*) for him to intend completing the full prayer (*Al-Itmam*), so he prays four full units with them. Because he is praying behind a resident (or someone praying a three-unit prayer where he needs to complete), when the Imam concludes with *Taslim* after three units, he stands up and adds a fourth unit to complete four units for *Isha*. * Second Option: He may also intend shortening (*Qasr*). In this case, he prays two units, then sits down and waits for the Imam while seated, and then concludes with the Imam when the Imam finishes his three units. This is permissible, but the first option is better and is the standard practice according to the majority of scholars (*Ahl al-'Ilm*). Fatwas_of_jurisprudence Fatwas_of_prayer Fatwas_of_travel To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: * Telegram (Arabic): https://t.me/ibnhezam * Telegram (English): http://t.me/ibnhezamen * Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23682 By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani *(May Allah preserve and protect him)*

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 61 ) Question: Some people put black seed (*Al-Habbah al-Sawda'*) in their pocket with the intention that it will protect them from the evil eye (*Al-'Ayn*) and harms. Is this considered polytheism (*Shirk*)? Answer: Yes, if someone places it in their pocket with the intention that it wards off the evil eye and harms, this is considered a form of polytheism (*Shirk*). The severity of the ruling depends on the person's core belief: Major Polytheism (*Shirk Akbar*): If a person believes in their heart that the black seed itself directly wards off harm independently, this constitutes major polytheism. Only Allah (عز وجل) brings benefit, causes harm, wards off evil, and grants goodness. * Minor Polytheism (*Shirk Asghar*): If a person treats the black seed merely as a cause/means (*Sabab*) for protection, it is considered minor polytheism. This is because they have designated something as a protective cause when it is neither a Islamically prescribed cause (*Sabab Shar'i*) nor a natural physical cause (*Sabab Qadari*). The Prophet (ﷺ) said: «مَنْ عَلَّقَ تَمِيمَةً فَقَدْ أَشْرَكَ» *"Whoever hangs an amulet (*Tamimah*) has committed Shirk."* *(Recorded by Ahmad from 'Uqbah bin 'Amir, may Allah be pleased with him).* Fatwas_of_creed_and_tawhid To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: * Telegram (Arabic): https://t.me/ibnhezam * Telegram (English): http://t.me/ibnhezamen * Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23681 By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani *(May Allah preserve and protect him)*

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 60 ) 📩 Question: Is it true that striking one's wife with a tooth-stick (*Siwak*) constitutes mockery of religion? 📝 The answer: It does not necessarily follow from the mere act of striking that he is mocking the religion. The *Siwak* is something beloved by Allah (سبحانه وتعالى), as reported in *Musnad Ahmad* and elsewhere from Aisha (رضي الله عنها) that the Prophet (ﷺ) said: «السِّوَاكُ مَطْهَرَةٌ لِلْفَمِ مَرْضَاةٌ لِلرَّبِّ» *"The Siwak is a means of purification for the mouth and pleasing to the Lord."* However, whoever strikes with it without indicating mockery is not considered to be mocking the religion in the act itself. But if contextual indicators (*Qara'in*) appear from him showing that he is indeed mocking with it, then it takes another legal ruling. Nevertheless, the base act of striking with it is not considered mockery of religion. Guidance Regarding Marital Conduct: Regarding striking the wife: * A Muslim should not rush into this matter. * One must follow the prescribed Islamic steps: good and gentle speech, kindness, and admonition (*Wa'dh*), just as Allah (عز وجل) began with admonition. Allah Almighty says: ﴿وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا﴾ [النساء: 34] *"As to those women on whose part you fear disloyalty and ill-conduct, admonish them [first], [next] refuse to share their beds, [and last] strike them [lightly]; but if they return to obedience, seek not against them means [of annoyance]."* [An-Nisa: 34] * If you are in a country where the societal custom (*'Urf*) is that a man does not strike his wife, but rather complains about her conduct to her family you must abide by that custom and you have no right to strike her. This is because custom carries the weight of a condition (*Al-'Urf ka-al-Shart*). Allah Almighty says: ﴿وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ﴾ [النساء: 19] *"And live with them in kindness."* [An-Nisa: 19] #Fatwas_of_jurisprudence #Fatwas_of_marriage_and_divorce ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23680 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 59 ) 📩 Question: If someone joins a man who is praying an obligatory prayer (*Faridah*), while intending to pray the *Witr* prayer, is that valid? 📝 The answer: In terms of validity, it is valid. You may make the intention for *Witr*, and when he concludes his prayer with the *Taslim*, you complete your *Witr* (or conclude with him if it matches the units). However, as a matter of advice, one should not do this. Explanation and Guidance: * The *Witr* is part of the night prayer (*Qiyam al-Layl*). * Most of the night prayers of the Prophet (ﷺ) were performed individually at night. * A person does not need to go out of their way to seek out a congregation (*Jama'ah*) just to pray *Witr* behind someone praying an obligatory prayer. Instead, one should pray *Witr* individually. * The vast majority of the prayer of the Prophet (ﷺ) at night was done individually; he only prayed in congregation at night on rare occasions. #Fatwas_of_jurisprudence #Fatwas_of_prayer ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23679 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 58 ) 📩 Question: It is widespread in some countries that when a person enters the mosque and misses the congregational prayer (*Al-Jama'ah*), he calls the Iqamah and prays alone, reciting aloud (*Jahran*). Then, anyone coming from outside joins and prays with him. Is this considered a congregational prayer (*Jama'ah*)? 📝 The answer: **Yes, there is no harm in this, and it is counted as a congregational prayer (Jama'ah) Starting his prayer individually, followed by another person joining and lining up behind or beside him, is a prescribed action (*Mashtru'*). Reciting aloud (*Al-Jahr*) is also prescribed in prayers recited aloud (*Al-Salawat Al-Jahriyyah*), even if a person prays alone. If you pray *Maghrib*, *Isha*, or *Fajr* alone, it is permissible for you to recite aloud; rather, it is recommended (*Yustahabb*) to recite aloud in the parts where the Messenger of Allah (ﷺ) recited aloud. ### Evidence from the Sunnah: This action is entirely permissible and sound. The Prophet (ﷺ) prayed alone during the night prayer (*Salah al-Layl*), and then people came and joined his prayer, so he led them in congregation—despite having started his prayer alone. This is recorded in *Al-Sahihayn* (Al-Bukhari and Muslim) from Aisha (رضي الله عنها), and from Zaid bin Thabit (رضي الله عنه), as well as from others. #Fatwas_of_jurisprudence #Fatwas_of_prayer ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23678 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 57 ) 📩 Question: We have a mosque Imam and Khatib in our region who possesses the book *Shams al-Ma'arif* (*Shams al-Ma'arif al-Kubra*). Is prayer behind him valid or not? 📝 The answer: *Shams al-Ma'arif* is among the books of sorcery/magic (*Sihr*). Owning it serves as an indication (*Qarinah*) that he is a corrupt man, and there is a high probability that he uses sorcery. Based on this, such a person must not be enabled or appointed for leadership in prayer (*Imamah*), and he is unfit to lead the village mosque in prayer or deliver Friday sermons (*Khitabah*). ### Ruling on Praying Behind Him if Sorcery is Proven: If other supporting indicators appear against him showing that he actively uses sorcery, and it is proven against him, then praying behind him is definitively not permissible (*La Tajuzu al-Salah Khalfahu Yaqinan*). This is because whoever uses magic is a disbeliever (*Kafir*), as a person does not learn magic except after committing disbelief. Allah (عز وجل) says: ﴿وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ﴾ [البقرة: 102] *"It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic."* [Al-Baqarah: 102] And Allah Almighty says: ﴿وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ﴾ [البقرة: 102] *"But the two angels do not teach anyone unless they say, 'We are a trial, so do not disbelieve [by practicing magic].'"* [Al-Baqarah: 102] And Allah is the One whose help is sought. #Fatwas_of_creed_and_tawhid #Fatwas_of_jurisprudence ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23677 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

**In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 56 ) 📩 Question: If the writer of the marriage contract (*Katib 'Aqd al-Nikah*), or what is called the authorized marriage official (*Al-Ameen*), is himself someone who abandons prayer, is it valid to write the marriage contract with him and finalize the contract in his presence? 📝 The answer: That does not harm the validity of the contract, even if he were a disbeliever. The reason is that he is not the one conducting/undertaking the contract (*Tawalla al-'Aqd*); rather, the one conducting the contract is the guardian (*Wali*) of the woman. He is merely a scribe/writer, so his condition does not harm them. ### Key Legal Distinctions: 1. The Guardian (*Wali*): The guardian of the woman is the one in whom Islam is required as a condition. 2. The Groom and Bride: * The Groom: Islam is required as a condition for him. * The Bride: Islam is required for her, or she must be from the People of the Book (*Kitabiyyah*), as Allah (سبحانه وتعالى) says: ﴿وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ﴾ [المائدة: 5] *"And [lawful in marriage are] chaste women from among those who were given the Scripture before you."* [Al-Ma'idah: 5] Regarding the requirement of Islam for the woman's guardian, Allah Almighty says: ﴿وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا﴾ [النساء: 141] *"And never will Allah grant to the disbelievers over the believers a way [to authority]."* [An-Nisa: 141] 3. The Scribe/Writer (*Al-Katib*): As for the writer, even if he were a disbeliever, there is no harm on them. However, a disbeliever—or someone who is known for abandoning prayer, practicing magic (*Sihr*), fortune-telling (*Kahanah*), or disbelief in general—is not someone who deserves to be gone to. Nevertheless, in some places, people may be compelled to use him if there is no one else to draft contract documents certified by courts except through him. In such cases, there is no harm upon them, and the marriage contract is valid. #Fatwas_of_jurisprudence #Fatwas_of_marriage_and_divorce ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23676 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 55 ) 📩 Question: Is it said: Allah rose over the Throne (*Istawa 'ala al-'Arsh*) without physical contact (*Bidun Mamasah*), or is it said: with physical contact (*Ma'a al-Mamasah*)? 📝 The answer: A Muslim should say neither this nor that; rather, one should restrict oneself to what has come in the evidence. Allah rose over His Throne in a manner that befits His majesty, and Allah knows best about its true nature (*Kayfiyyah*). Therefore, we do not say "with physical contact" nor "without physical contact"; we refrain from engaging in this. Neither phrase has come in the evidence. The methodology of *Ahl al-Sunnah wal-Jama'ah* is to adhere strictly to what has come in the proofs of the Quran and the Sunnah, without adding anything from themselves. Thus, a Muslim does not say that it implies physical contact, nor does one say that it does not imply physical contact. However, we negate regarding Allah (جل وعلا) that He rose over the Throne in a manner that involves needing the Throne. The Throne—Allah (جل وعلا) is the One Who carries it and holds it lest it fall; Allah is not in need of the Throne (Exalted is Allah above that). Needing the Throne or the Chair—where the creation is carried by the Throne and supported by it—applies only to created beings. It is not permissible to attribute to Allah these shortcomings that apply to creation. Allah Almighty says: ﴿إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَن تَزُولَا ۚ وَلَئِن زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِّن بَعْدِهِ﴾ [فاطر: 41] *"Indeed, Allah holds the heavens and the earth, lest they cease. And if they should cease, no one could hold them after Him."* [Fatir: 41] Allah is entirely independent of His creation, while His creation is in need of Him; all creation, including the Throne among His creations, is in need of Allah (جل وعلا). #Fatwas_of_creed_and_tawhid #Fatwas_of_unseen_matters ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23666 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

And He says: > ﴿فَلَا تَجْعَلُوا لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ﴾ [البقرة: 22] *"So do not attribute equals to Allah while you know."* [Al-Baqarah: 22] #Fatwas_of_creed_and_tawhid #Fatwas_of_unseen_matters ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23665 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 54 ) 📩 Question: Evidence has come establishing the attribute of eyes for Allah (جل وعلا) in the singular form: ﴿وَلِتُصْنَعَ عَلَىٰ عَيْنِي﴾ (*"that you may be raised under My Eye"*), and in the plural form: ﴿تَجْرِي بِأَعْيُنِنَا﴾ (*"Sailing under Our Eyes"*). From where, then, did *Ahl al-Sunnah wal-Jama'ah* establish that Allah has two eyes? 📝 The answer: Analysis of Narration Texts: A hadith was narrated—which is recorded in *Silsilat al-Ahadith al-Da'ifah* under No. (1024)—with the text: *"When a servant stands in prayer, he is between the eyes of the Most Merciful. If he turns away, the Lord says to him: 'O son of Adam, to whom are you turning? To someone who is better for you than Me? O son of Adam, attend to your prayer, for I am better for you than the one you turn to.'"* This hadith is very weak (*Da'if Jiddan*). It was recorded by Al-'Uqayli and Al-Bazzar from Abu Hurairah (رضي الله عنه), and its chain of transmission contains Ibrahim bin Yazid Al-Khuzi, who is abandoned (*Matruk*). The phrasing belong to Al-'Uqayli, whereas Al-Bazzar's phrasing is: *"between the hands of the Most Merciful."* ### Primary Proof Used by Ahl al-Sunnah: *Ahl al-Sunnah* relied instead on the Hadith of the Dajjal (the False Messiah), specifically the saying of the Prophet (ﷺ): > «إِنَّ الدَّجَّالَ أَعْوَرُ، وَإِنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ» *"Indeed, the Dajjal is one-eyed, and your Lord is not one-eyed."* This is the clearest and most explicit proof they used. One-eyedness (*Al-'Awar*) in the Arabic language refers to a defect in one who naturally possesses two eyes, where one eye is blind or defective while the other sees. The Prophet (ﷺ) negated one-eyedness from Allah (عز وجل), whereas the Dajjal is described as being one-eyed. Therefore, the stance of *Ahl al-Sunnah wal-Jama'ah* is the affirmation of two eyes for Allah (جل وعلا). This was affirmed by the righteous predecessors (*Al-Salaf*, may Allah be pleased with them), without resemblance to the eyes of created beings; Allah knows best about the reality of His attributes: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾ [الشورى: 11] *"There is nothing like unto Him, and He is the Hearing, the Seeing."* [Al-Shura: 11] Reconciliation of Linguistic Usage in the Quran: 1. Singular Usage: The singular form in Allah's saying: ﴿وَلِتُصْنَعَ عَلَىٰ عَيْنِي﴾ (*"that you may be raised under My Eye"*) does not negate having two eyes, just as a person saying: *"You are in my eye"* means *"under my care and protection."* It does not negate that the person has two eyes, for an attached possessive noun (*Al-'Ayn Al-Mudafah*) does not necessitate singularity in count. This is similar to Allah's saying: ﴿تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ﴾ (*"Blessed is He in whose hand is dominion"*), which does not negate that He has two hands, as He also says: ﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾ [المائدة: 64] (*"Rather, both His hands are extended"*). 2. Plural Usage: The plural form ﴿بِأَعْيُنِنَا﴾ (*"under Our Eyes"*) is used due to the pronoun of majesty/magnification attached to it (نَا - "Our"). Since the possessive pronoun is in the plural of majesty (نَا), it was linguistically appropriate for the possessed noun (أَعْيُن) to also take the plural form. Conversely, when the attached pronoun was singular (ي - "My"), as in ﴿بِيَدِهِ الْمُلْكُ﴾ and ﴿وَلِتُصْنَعَ عَلَىٰ عَيْنِي﴾, it was linguistically appropriate for the possessed noun to also be singular (يَد, عَيْن). This is a well-known feature of the Arabic language. Cautionary Note: It is not permissible for a Muslim to imagine Allah's two eyes as being like their own eyes or like the eyes of any created being. A Muslim must never visualize or imagine this in their mind, for Allah Almighty says: ﴿وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ﴾ [الإخلاص: 4] *"And there is nor is there to Him any equivalent."* [Al-Ikhlas: 4]

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 53 ) 📩 Question: Is it true that Iblis was given the title "The Peacock of the Angels" (*Tawus al-Mala'ikah*)? 📝 The answer: This is not correct. There is no evidence for this from the Prophet (ﷺ), nor is there any authentic narration (*Athar*) from the Companions of the Messenger of Allah (ﷺ). This statement is incorrect. How could he be given such a title when he was created from fire and harbored in his heart the malice that Allah revealed when he was commanded to prostrate? #Fatwas_of_creed_and_tawhid #Fatwas_of_unseen_matters ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23664 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 52 ) 📩 Question: Is it obligatory upon the Jinn to convey the religion (*Dawah*) that they learn? 📝 The answer: Yes, and conveying the message (*Al-Tabligh*) is a communal obligation (*Fard Kifayah*). The religion of Islam, with its commands and laws, encompasses them, and all the rulings of Islam apply to them as well. Proofs from the Sunnah and the Quran: 1. **Forbidding Evil Included in this is the statement of the Prophet (ﷺ): «مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الإِيمَانِ» *"Whoever among you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart—and that is the weakest of faith."* *(Recorded by Muslim from Abu Sa'id al-Khudri, may Allah be pleased with him).* 2. Commanding Good and Calling to Truth: Allah Almighty says: ﴿وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ﴾ [آل عمران: 104] "And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful."* [Aal 'Imran: 104] 3. Conveying the Message: Also included is the saying of the Prophet (ﷺ): «بَلِّغُوا عَنِّي وَلَوْ آيَةً» "Convey from me, even if it is a single verse."* And his saying (ﷺ): «لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ» "Let the present convey to the absent." ### Quranic Proof Regarding the Jinn Conveying Islam: Therefore, it is obligatory upon them to convey what they learn of Tawhid and Islam according to their capacity. Allah Almighty says: ﴿وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنصِتُوا ۖ فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِم مُّنذِرِينَ﴾ [الأحقاف: 29] *"And [remember] when We directed to you a party of the jinn, listening to the Qur'an. And when they attended it, they said, 'Listen quietly.' And when it was concluded, they went back to their people as warners."* [Al-Ahqaf: 29] Look at how they went back as warners, saying: > ﴿قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَىٰ طَرِيقٍ مُّسْتَقِيمٍ * يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ * وَمَن لَّا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِن دُونِهِ أَوْلِيَاءُ ۚ أُولَٰئِكَ فِي ضَلَالٍ مُّبِينٍ﴾ [الأحقاف: 30-32] "They said, 'O our people, indeed we have heard a [recited] Book revealed after Moses confirming what was before it which guides to the truth and to a straight path. O our people, respond to the Caller of Allah and believe in Him; Allah will forgive for you your sins and protect you from a painful punishment. But he who does not respond to the Caller of Allah will not cause failure [to Him] upon earth, and he will not have besides Him any protectors. Those are in manifest error.'" [Al-Ahqaf: 30–32] Thus, what is obligatory upon humans is also obligatory upon the Jinn. They must embrace the entire religion of Islam—including Tawhid, all Islamic obligations, and its rituals. #Fatwas_of_creed_and_tawhid #Fatwas_of_unseen_matters ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23663 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 51 ) 📩 Question: Are the *Jaan* (الجان) different from the *Jinn* (الجن)? 📝 The answer: They are one and the same thing. Both *Al-Jaan* and *Al-Jinn* are descriptions referring to the offspring of Iblis. The correct view is that the Jinn are from the offspring of Iblis, just as humans are from the offspring of Adam (peace be upon him). Allah Almighty says: ﴿أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِن دُونِي وَهُمْ لَكُمْ عَدُوٌّ ۚ بِئْسَ لِلظَّالِمِينَ بَدَلًا﴾** [الكهف: 50] *"Will you then take him and his offspring as allies other than Me while they are enemies to you? Wretched is the exchange for the wrongdoers."* [Al-Kahf: 50] And Allah Almighty says: > ﴿إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ﴾ [الأعراف: 27] *"Indeed, he sees you, he and his tribe, from where you do not see them."* [Al-A'raf: 27] Therefore, *Al-Jaan* and *Al-Jinn* are two names for one reality—which is Iblis and those who are from his lineage: * Whoever among them responds and accepts Islam is among the people of Paradise. * Whoever rebels and persists in disbelief is a rebellious devil (*Shaytan Mared*) among the people of Hellfire. #Fatwas_of_creed_and_tawhid #Fatwas_of_unseen_matters ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23662 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 50 ) 📩 Question: The questioner asks: Was Iblis (may Allah curse him) one of the angels? 📝 The answer: It has been explicitly stated in the Noble Quran that he is from among the Jinn. Allah Almighty says: "And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except for Iblis. He was of the jinn and departed from the command of his Lord."* [Al-Kahf: 50] This is an explicit text indicating that Iblis is from the Jinn. Another proof that he was created from fire is His saying: "You created me from fire and created him from clay." [Al-A'raf: 12 / Sad: 76] Meanwhile, angels were created from light, as reported in *Sahih Muslim* from 'A'ishah (رضي الله عنها) that the Prophet (ﷺ) said: "The angels were created from light, the jinn were created from a smokeless flame of fire, and Adam was created from that which has been described to you." Differences in Attributes Between Angels and Iblis: 1. **Obedience vs. Arrogance: Angels do not disobey Allah in what He commands them, as Allah Almighty says: "Rather, they are honored servants. They cannot precede Him in word, and they act by His command."* [Al-Anbiya: 26–27] And He says: "...they do not disobey Allah in what He commands them and do what they are commanded."* [At-Tahrim: 6] And He says: "They fear their Lord above them, and they do what they are commanded."* [An-Nahl: 50] Iblis, however, showed arrogance against the command of Allah Almighty. He deemed the command of Allah Almighty insignificant and saw himself as greater than this command—we seek refuge in Allah from that. Thus, he fell into disbelief, the disbelief of arrogance (*Kufr al-Kibr*). 2. Nature of Creation: Angels do not eat, drink, or marry, as is known from their attributes. Allah Almighty says: "And when he saw their hands not reaching for it, he distrusted them and felt a fear of them."* [Hud: 70] In contrast, Iblis has offspring, eats, drinks, and marries, as is evident in the proofs of the Quran and Sunnah; all their attributes differ. Clarification on Linguistic Exception in the Quran: As for the saying of Allah Almighty: *"And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except for Iblis,"the exception of Iblis from the angels here is called by linguists a Disjointed Exception (*Istithna' Munqati'*)**. * **Connected Exception (*Istithna' Muttasil*): Where the excepted entity belongs to the same species as the group (e.g., *"The people came except Zayd"*). Disjointed Exception (*Istithna' Munqati' *): Where the excepted entity does NOT belong to the same species as the group (e.g., *"The people came except a donkey a donkey is not of the same species as the people). This is well known and established in the Arabic language without any ambiguity. However, the command to prostrate was directed to Iblis because he was worshipping alongside the angels, entering among them, and intermingling with them. And Allah knows best. #Fatwas_of_creed_and_tawhid #Fatwas_of_unseen_matters ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23656 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

**In the name of Allah, the Most Gracious, the Most Merciful* Fatwa No. ( 49 ) 📩 Question: The questioner asks: What is the ruling on using Jinn for service (*Istikhdam al-Jinn fi al-Khidmah*)? 📝 The answer: One must stay away from this, even if some Jinn claim that they serve without human worship toward them; for the devils of the Jinn do not serve except alongside worship directed to them. As Allah Almighty says: "And [mention] the Day when He will gather them all together [and say], 'O company of jinn, you have affectively misled many of mankind.' And their allies among mankind will say, 'Our Lord, some of us made use of others, and we have reached our term which You appointed for us. [Al-An'am: 128] The enjoyment (*Istimta'*) of the Jinn from the human consists of the human venerating and worshipping him, while the enjoyment of the human from the Jinn consists of the Jinn serving him. The devils do not serve except through being worshipped; sorcerers, soothsayers, and fortune-tellers worship the devils, and after that, the devils serve them. Some may ask about someone who claims that a Jinn is from among the righteous (*Salihin*) and serves him without worship—it is obligatory to stay away from this as well. This is a cause for slipping and error (*Mawdi' Mazallah*); the Jinn may claim that initially, and subsequently cause the person to fall into forbidden or polytheistic matters (*Shirkiyyat*) without realizing it. Even if we assume it is free from that, it remains a place of suspicion. Therefore, a Muslim must stay away from places of suspicion. It is well known that these practices belong to soothsayers (*Kuhan*) who use Jinn. As for finding a righteous man accompanied by a righteous Jinn who cooperates with him, these are unacceptable matters and a place of suspicion from which one must stay away. Even if some scholars mentioned that such things might occur—that some righteous Jinn cooperate in righteous matters—nevertheless, as mentioned before, this is a place of suspicion from which distance must be maintained. How can you know that he is a righteous Jinn? Indeed, he might be a rebellious devil (*Shaytan Mared*) leading you astray to make you fall into what angers Allah Glorified and Exalted be He. #Fatwas_of_creed_and_tawhid #Fatwas_of_unseen_matters ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23655 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 48 ) 📩 Question: What is the ruling on someone who denies the demonic possession of a human by a Jinn (*Talabbus al-Jinni bil-Insi*)? 📝 The answer: Such a person is considered astray, deviant, and rejecting of textual proofs (*Dallun Mukhtarifun Yaruddu al-Adillah*). Authentic, clear, and obvious proofs have arrived demonstrating that this occurs. Evidence from the Quran and Sunnah: 1.The Quranic Verse regarding Usury:** Allah Almighty says: "Those who consume usury cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity (*Yatakhabbatuhu ash-Shaytan mina al-Mass*)."* [Al-Baqarah: 275] Allah Almighty mentioned that the person afflicted by touch (*Al-Mass*) is beaten/confused by Satan into insanity. This is also a witnessed physical reality that people see with their own eyes. 2. Seeking Refuge from Satanic Presence: Allah Almighty says: "And say, 'My Lord, I seek refuge in You from the incitements of the devils, and I seek refuge in You, my Lord, lest they be present with me.'"* [Al-Mu'minun: 97–98] This indicates that devils attend human presence and touch/afflict them. 3.The Prophet's Statement on Satan's Flow: The Prophet (ﷺ) said: "Indeed, Satan flows through the human being like the flowing of blood." Empirical and Witnessed Reality: Furthermore, this is an observed and tangible reality; how can tangible matters be denied? * Abdullah, the son of Imam Ahmad, said to his father that some people deny that a Jinn can enter a human body. Imam Ahmad replied: *"O my son, they are lying! Here he is, speaking with his tongue." These are observed occurrences: a person afflicted may speak in pure, eloquent classical Arabic (*Fusha*) when he normally does not speak Arabic well and cannot speak it. Rather, it has even been found that an afflicted person speaks in a completely different language while under the influence of possession. These are clear, obvious, and tangible matters that no one denies except a misguided, abandoned innovator (*Dallun Mubtadi'un Makhdhul*). 4.The Narration of the Woman Afflicted with Epilepsy/Seizures: In the two Sahihs (al-Bukhari and Muslim), from Ibn 'Abbas (رضي الله عنهما), a woman who suffered from epilepsy/seizures (*Tusra'*) came to the Prophet (ﷺ) and said: "O Messenger of Allah, I suffer from seizures and I become uncovered, so supplicate to Allah for me."* The Prophet (ﷺ) said: "If you wish, be patient and you will have Paradise; or if you wish, I will supplicate to Allah to heal you." She said: *"I will be patient." Then she added: "I become uncovered [during seizures], so supplicate to Allah for me that I do not become uncovered." So he (ﷺ) supplicated for her. She remained patient, and one of the Successors (*Tabi'in*) used to say to others: "Shall I not show you a woman from the people of Paradise? It is that woman,"and he would relate her story. #Fatwas_of_creed_and_tawhid #Fatwas_of_unseen_matters ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23654 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 47 ) 📩 Question: Is the world of Jinn a real world? And what is the ruling on someone who denies the existence of Jinn? 📝 The answer: Yes, the world of Jinn is a real world. Allah Almighty created them for great wisdom, which is to worship Him: > *"And I did not create the jinn and mankind except to worship Me. I do not want from them any provision, nor do I want them to feed Me."* [Adh-Dhariyat: 56–57] > Allah Almighty revealed Surah Ar-Rahman, in which the discourse is addressed to both Jinn and mankind from beginning to end: > *"He created man from clay like [that of] pottery. And He created the jinn from a smokeless flame of fire. So which of the favors of your Lord would you deny?"* [Ar-Rahman: 14–16] > And His saying: > *"O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority. So which of the favors of your Lord would you deny?"* [Ar-Rahman: 33–34] > The entire Surah continues addressing both groups, reminding them of favors, promising Paradise to those who fear Allah Almighty among Jinn and mankind, and warning those who do not fear Allah with Hellfire. ### Ruling on Denying the Existence of Jinn: Whoever denies the existence of Jinn is a disbeliever (*Kafir*). The Jinn are a real world; we believe that Allah created them: *"And He created the jinn from a smokeless flame of fire."* * They are created beings commanded to worship, obligated with Tawhid and acts of worship. * Whoever among them obeys Allah and becomes a monotheistic Muslim (*Muslim Muwahhid*) is among the people of Paradise, and Allah will honor him with Paradise. * Whoever turns away and disbelieves is among the people of Hellfire. Among them are those who responded, and among them are disbelievers. Allah Almighty revealed an entire chapter—Surah Al-Jinn—affirming the Jinn and stating matters related to them: > *"Say, [O Muhammad], 'It has been revealed to me that a group of the jinn listened and said, 'Indeed, we have heard an amazing Qur'an. It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone.''"* [Al-Jinn: 1–2] > Among what Allah mentioned in it: > *"And among us are the righteous, and among us are others not so; we were of divided ways."* [Al-Jinn: 11] > Among them are the righteous, those below that, the rebellious sinners (*Fasiq*), the disbelievers, the Sunnis, and the innovators (*Mubtadi'*). In the same verses: > *"And among us are Muslims [in submission to Allah], and among us are the unjust. And whoever has become Muslim - those have sought out the right course. But as for the unjust, they will be, for Hell, firewood."* [Al-Jinn: 14–15] > Therefore, whoever denies the existence of Jinn is considered a disbeliever (*Kafir*), because this constitutes a rejection (*Radd*) of these clear proofs from the Book of Allah, Glorified and Exalted be He. #Fatwas_of_creed_and_tawhid #Fatwas_of_unseen_matters ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23653 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)

In the name of Allah, the Most Gracious, the Most Merciful Fatwa No. ( 46 ) 📩 Question: Is there a standard rule (*Dabit*) for affirming the Beautiful Names of Allah Almighty? And why did disagreement occur among the scholars regarding some of the Names in terms of affirmation and negation? 📝 The answer: The sound method in affirming the Beautiful Names of Allah (*Al-Asma' al-Husna*) is that they must be explicitly textualized (*Al-Tansees*) in the Book of Allah or in the Sunnah of the Messenger of Allah (ﷺ). This explicit textualization must appear in the form of naming (*‘Ala Sabil al-Tasmiyah*), not merely as a description of an action or an attribute. This is because not every attribute yields a name, nor does every action yield a name, as is the established rule regarding the Most Beautiful Names of Allah. Rather, a Name is that from which attributes and actions are derived for Allah, Glorified and Exalted be He. From this angle, disagreement occurred: some scholars did not regulate this principle strictly and derived Beautiful Names even from actions and attributes. If this method were followed consistently, it would require affirming names that no one preceded them in affirming, and whoever affirms some and leaves others will not be settled upon a consistent rule. The sound rule, as established by Ibn al-Qayyim (may Allah have mercy on him) in *Bada'i' al-Fawa'id*, is in meaning: A Name is that from which the attribute and action are derived. Accordingly, a Name is not affirmed among Allah’s Most Beautiful Names unless it appears in the form of naming (*'Ala Sabil al-Tasmiyah*) and in the nominal form (*Sighat al-Ism*) within the texts of the Quran and Sunnah, rather than merely in the context of description or action. This is the distinction. Nevertheless, we do not deny what has been established as an attribute for Him, but we do not affirm nominality (*Al-Ismiyyah*) for it unless the Name itself is established according to the methodology of the Most Beautiful Names. This is because some attributes are not suited to derive a Name from, as Allah describes His Names as being "Most Beautiful" (*Husna*). For example, regarding the attribute of Will (*Al-Iradah*), Allah is not named "The Willer" (*Al-Mureed*), because what is willed can be divided into good and not good (he who wills good and he who wills evil). Likewise, Allah is not named "The Doer" (*Al-Fa'il*) from His attribute of action, nor is He named "The Hater" (*Al-Shani'*) from His attribute of intent, nor is He named "The Speaker" (*Al-Mutakallim*), because what these terms denote can be divided into perfection and deficiency. On this basis, we do not negate the attributes that have been established for Him, nor do we affirm them as Names unless a proof indicates that. Thus, we refrain (*Natawaqqaf*) regarding them except from stating that they are not among the Most Beautiful Names, so they are negated in terms of nominality (*Ismiyyah*) as previously mentioned. And Allah knows best. #Fatwas_of_creed_and_tawhid #Fatwas_of_names_and_attributes ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ To subscribe to the Fatwas of His Eminence Sheikh Muhammad bin Hizam: Telegram (Arabic): https://t.me/ibnhezam Telegram (English): http://t.me/ibnhezamen Website: https://sh-ibnhizam.com Original Link: https://t.me/ibnhezam/23652 ــــــــــــ ❁ ❁ ❁ ❁ ــــــــــــ By His Eminence, the Jurist Sheikh: Abu 'Abdillah Muhammad bin Hizam al-Ba'dani (May Allah preserve and protect him)