1/1668ــ عَنْ عَائِشَةَ رضي الله عنها قَالَتْ: سَأَلَ رَسُولَ الله صلى الله عليه وسلم أناسٌ عَنِ الْكُهَّانِ، فَقَالَ: «لَيْسُوا بِشَيءٍ» فَقَالُوا: يَا رَسُولَ الله، إنَّهُمْ يُحَدِّثُونَا أَحْيَاناً بِشَيءٍ، فَيَكُونُ حَقّاً؟ فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «تِلْكَ الْكَلِمَةُ مِنَ الحَقِّ يَخْطَفُهَا الْجِنِّيُّ، فَيَقُرُّهَا في أُذُنِ وَلِيِّهِ، فَيَخْلِطُونَ مَعَهَا مائَةَ كَذْبَةٍ». مُتفقٌ عليْهِ.
1668/1 - ‘Ā’ishah (may Allah be pleased with her) reported: “Some people asked the Messenger of Allah (may Allah’s peace and blessings be upon him) about soothsayers and he said: ‘They are of no account.’ They said: ‘O Messenger of Allah, but they sometimes make true predictions.’ Thereupon, he said: ‘That is a word pertaining to the truth which a jinn snatches (from the angels) and whispers into the ears of his friend, who will then mix more than a hundred lies with it.’” [Narrated by Al-Bukhāri and Muslim]
وفي رِوايَةٍ للبُخَارِيِّ عَنْ عائِشَةَ رضي الله عنها أَّنها سَمِعَتْ رسُولَ الله صلى الله عليه وسلم يَقُولُ: «إنَّ المَلاَئِكَةَ تَنْزِلُ في العَنَانِ ــ وهو السَّحَابُ ــ فَتَذْكُرُ الأَمْرَ قُضِيَ في السَّمَاءِ، فَيَسْتَرِقُ الشَّيْطَانُ السَّمْعَ، فَيَسْمَعُهُ، فَيُوحِيهِ إلىٰ الْكُهَّانِ، فَيَكْذِبُونَ مَعَها مائَةَ كَذْبَةٍ مِنْ عِنْدِ أَنْفُسِهِمْ».
Another narration by Al-Bukhāri reads: ‘Ā’ishah (may Allah be pleased with her) reported that she heard the Prophet (may Allah’s peace and blessings be upon him) say: “The angels descend to the clouds and mention matters which have been decreed in the heaven. The devil then listens to it stealthily and communicates it to the soothsayers who tell along with it a hundred lies of their own.”
قَوْلُهُ: «فَيَقُرّها» هو بفتحِ الياءِ، وضم القاف والراءِ: أي: يُلْقِيهَا. «وَالْعَنَانُ» بفتح العين.
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1) تحريم إتيان الكهان، وأن «من أتىٰ كاهناً أو عرّافاً، فصدّقه بما يقول، فقد كفر بما أُنزل علىٰ محمد صلى الله عليه وسلم » كما جاء في الحديث الصحيح.
1) It is prohibited to go to soothsayers. In an authentic Hadīth, the Prophet (may Allah’s peace and blessings be upon him) said: “He who goes to a soothsayer or a diviner and believes what he says has disbelieved in what was revealed to Muhammad.”
2) إن الكهان لو صدقوا بكلمة فإنهم يكذبون معها مائة كذبة، فهم كذَّابون بخبر الصادق المصدوق، فَلِمَ يُقبِلُ عليهم كثير من الخلق؟!.
2) If soothsayers say something true, they still mix it with a hundred lies. They are liars, as stated by the truthful Prophet. So, why do many people still go to them?!
2/1669 ــ وعَنْ صَفِيَّةَ بِنْتِ أبي عُبَيْدٍ عَنْ بَعْضِ أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم وَرضي الله عنها عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: «مَنْ أَتَىٰ عَرَّافاً فَسَألَهُ عَنْ شَيْءٍ، فَصَدَّقَهُ، لَمْ تُقْبَلْ لَهُ صلاةٌ أَرْبَعِينَ يَوْماً». رَواهُ مُسْلِم.
1669/2 - Safiyyah bint Abu ‘Ubayd (may Allah be pleased with her) related that one of the Prophet’s wives reported that he said: “Whoever goes to a soothsayer and asks him about something and then believes him, his prayers will not be accepted for forty days.” [Narrated by Muslim]
1) النهي الشديد، والوعيد الأكيد، عن إتيان الكُهّان والعرّافين، فتصديقهم حرام يوجب عدم قبول الصلاة من العبد عقوبة علىٰ إتيانهم.
1) It gives firm prohibition and stern warning against going to soothsayers and diviners. Believing them is an unlawful act that entails the rejection of one’s prayers for forty days, as a punishment.
2) تحريم إتيان العرافين مطلقاً، سواءٌ صدَّقَهم الشخص أو لم يصدِّقْهم، إلا أن يأتيهم ليفضحهم.
2) It is prohibited to go to soothsayers at all, whether the person believes them or not. An exception is when someone goes to them for the purpose of exposing them.
3/1670ــ وعَنْ قَبِيْصَةَ بنِ المُخَارِقِ رضي الله عنه قَالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «الْعِيَافَةُ، وَالطِّيَرَةُ، وَالطَّرْقُ، مِنَ الجِبْتِ». رَوَاهُ أبو دَاودَ بإسنادٍ حَسَن[1]، وقالَ: الطَّرْقُ، هُوَ الزَّجْرُ، أَيْ: زَجْرُ الطَّيْرِ، وهُوَ أنْ يَتَيَمَنَ أوْ يَتَشَاءم بِطَيَرَانِهِ، فَإنْ طَارَ إلىٰ جِهَةِ الْيَمِينِ، تَيَمَّنَ، وَإنْ طَارَ إلىٰ جهةِ الْيَسَارِ تَشَاءمَ، قَالَ أبو داود: و«الْعِيَافَةُ»: الخَطُّ.
1670/3 - Qabīsah ibn al-Mukhāriq (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “The practice of ‘Iyāfah (drawing lines on the ground), considering the sight of certain things as a bad omen, and the practice of Tarq (taking omen by birds) are all practices of Al-Jibt (idolatry or sorcery).” [Narrated by Abu Dāwūd with a sound Isnād] [1] Tarq: taking omen by making birds fly, and if a bird flies towards the right side, it would be a good omen; and if it goes towards the left it will be a bad one. ‘Iyāfah: drawing lines on the ground as mentioned by Abu Dāwūd.
قالَ الجَوْهَرِيُّ في «الصِّحَاح»: الجِبْتُ: كَلِمَةٌ تَقَعُ عَلىٰ الصَّنَمِ وَالْكَاهِنِ وَالسَّاحِرِ وَنَحْوَ ذلكَ.
In Al-Sihāh, Al-Jawhari said: Jibt is a term that refers to idols, soothsayers, magicians, and the like.
1) نهىٰ رسول الله صلى الله عليه وسلم عن هذه الأمور، لئلا يتعلق العبد بأحد سوىٰ الله _عز وجل_.
1) The Prophet (may Allah’s peace and blessings be upon him) forbade these acts, lest people should get attached to other than Allah Almighty.
2) تحريم هذه الأمور؛ لأنها من أبواب الشرك بالله _عز وجل_، ومنافية لأصول التوحيد.
2) These acts are prohibited for they are means leading to associating partners with Allah Almighty and they run counter to the fundamental principles of monotheism.
حين نهىٰ الشرع عن الأمور المذكورة، أرشد المسلم إلىٰ الهدي المشروع فيما يشكل عليه من الأمور، ومن ذلك صلاة الاستخارة، وهي صلاة ركعتين من غير الفريضة، ثم التوجُّه إلىٰ الله تعالىٰ بالدعاء المأثور: «اللهم إني أستخيركَ بعلمكَ...» إلىٰ آخره.
As the Shariah prohibits the above-mentioned acts, it directs the Muslim to the proper guidance when certain matters become confusing to him. This includes the Istikhārah (guidance-seeking) prayer, which is a non-obligatory prayer that consists of two Rak‘ahs (unit of prayer). After offering this prayer, a person turns to Allah Almighty and recites the reported supplication: “Allāhumma innī astakhīruka bi‘ilmika (O Allah, I consult You by Your knowledge)...” to the end of it.
وأرشده إلىٰ الاستشارة، بأن يستشير أهل الخير والخبرة، وما ندم من استخار الله تعالىٰ، وشاور أهل الرشد والعقل، وتثبت في الأمر.
The Shariah also instructs the Muslim to consult people of piety, wisdom and experience, and to think carefully before making any decision or choice. Whoever does so will be the farthest from regret.
4/1671ــ وَعَنِ ابْنِ عَبَاسٍ رضي الله عنهما قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنِ اقْتبَسَ عِلْماً مِنَ النُّجُومِ اقْتبَسَ شُعْبَةً مِنَ السِّحْرِ، زادَ مَا زَادَ». رَوَاهُ أبو دَاود بإسناد صحيح.
1671/4 - Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever acquires a branch of the knowledge of astrology learns a branch of sorcery of which he acquires more as long as he continues to do so.” [Narrated by Abu Dāwūd with an authentic Isnād]
اقتبس: استفاد وأخذ.
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1) تحريم السحر لأنه من الموبقات المهلكات، ويُوقع في الشرك بالله تعالىٰ.
1) Magic is prohibited because it is one of the grave and destructive sins, and it leads to polytheism.
2) النهي عن التنجيم علىٰ اختلاف أشكاله، والنهي عن تصديق المنجمين لأنهم سحرة مشركون.
2) It is prohibited to practice astrology in all its different forms or to believe astrologers, for they are polytheistic magicians.
التنجيم يختلف عن علم الفَلَك، الذي هو من العلوم النافعة، فبه يُعرف سير الكواكب، وما يترتب عليه من اختلاف الليل والنهار، ومولد الهلال، وكسوف الشمس والقمر، وغير ذلك من الأطوار التي تتعلق بها أحكام شرعية، ومصالح للناس مرعية، في أمور معاشهم.
Astrology differs from astronomy, which is a useful branch of knowledge. Astronomy tells us about the movement of planets and stars, the alternation of day and night, the emergence of the crescent, solar and lunar eclipse, and other phases and phenomena that are of great significance for many Shariah rulings and for people’s interests in everyday life.
أما التنجيم الذي هو ادعاء الغيب، وأثر النجوم علىٰ الأرض، وتعاون بين شياطين الإنس والجن، فهو المنهي عنه في الأحاديث.
Astrology, on the other hand, is claiming to have knowledge of the unseen and the effects of stars on earth. It involves cooperation between devils from the humans and jinn. This is the type of knowledge and practice prohibited in the relevant Hadīths.
5/1672ــ وَعَنْ مُعَاوِيةَ بْنِ الحَكَمِ رضي الله عنه قَالَ: قُلْتُ: يَا رَسُولَ الله، إنِّي حَدِيثُ عَهْدٍ بِجاهِلِيَّةٍ، وَقَدْ جَاءَ اللهُ تَعَالىٰ بِالإسْلامِ، وَإنَّ مِنَّا رِجَالاً يَأْتُونَ الْكُهَّانَ؟ قَالَ: «فَلاَ تَأْتِهِمْ» قُلْتُ: وَمِنَّا رِجَالٌ يَتَطَيَّرُونَ؟ قالَ: «ذلِكَ شَيْءٌ يَجِدُونَهُ في صُدُورِهِمْ، فَلا يَصُدُّهُمْ» قُلْتُ: وَمِنَّا رِجَالٌ يَخُطُّونَ؟ قَالَ: «كَانَ نَبِيٌّ مِنَ الأَنْبِيَاءِ يَخُطُّ، فَمَنْ وَافَقَ خَطَّهُ فَذاكَ». رواه مسلم.
1672/5 - Mu‘āwiyah ibn al-Hakam (may Allah be pleased with him) reported: “I said: ‘O Messenger of Allah, I have recently emerged from ignorance and Allah Almighty has brought Islam. There are still some men among us who go to soothsayers.’ He said: ‘Do not go to them.’ I said: ‘There are some men who seek guidance by omens.’ He said: ‘These are ideas which come up in their minds, but they should not be prevented by them.’ I said: ‘There are some men who practice divination by drawing lines on the ground.’ He said: ‘There was a prophet who used to draw lines. So, the line which agrees with the line drawn by that prophet is correct.’” [Narrated by Muslim]
1) تحريم إتيان الكهان وسؤالهم عن أمور غيبية لا يعلمها إلا الله _عز وجل_.
1) It is prohibited to go to soothsayers and ask them about unseen and future matters that are only known to Allah Almighty.
2) إن الطيرة لا تمنع المسلم من أداء العمل المُقدم عليه، فإذا عزم المسلم علىٰ أمر ــ بعد استخارة واستشارة ــ فَلْيتوكلْ علىٰ الله، ولَيأخذْ بأسباب نجاحه.
2) Omens should not prevent a Muslim from pursuing the work he has intended to do. If he sets out to do something, after offering the Istikhārah prayer and consulting competent people, let him rely upon Allah Almighty and pursue the proper means of success.
6/1673ــ وعَنْ أَبي مَسْعُودٍ البَدْرِيَّ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم نَهَىٰ عَنْ ثَمنِ الْكَلْب، وَمَهْرِ الْبَغِيِّ، وحُلْوَانِ الْكَاهِنِ. متفقٌ عليه.
1673/6 - Abu Mas‘ūd al-Badri (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) prohibited the price of a dog, the earning of a prostitute, and the money paid to a soothsayer.” [Narrated by Al-Bukhāri and Muslim]
مهر البغي: ما تُعطىٰ الزانية علىٰ الزنىٰ.
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حلوان الكاهن: ما يُعطاه الكاهن علىٰ كهانته.
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1) تحريم إعطاء الكاهن الأجر علىٰ كهانته، لأن ما كان حراماً فالتعويض عليه حرام.
1) It is prohibited to give a soothsayer a wage for his soothsaying. Any act that is forbidden, it is also forbidden to pay for it.
2) كل مُفسدٍ في جماعة المسلمين ــ كالكهان المشعوذين ــ فالواجب إهانتهم وعدم إكرامهم.
2) Any person who causes corruption among the Muslim community, such as soothsayers and jugglers, they should be insulted and not treated honorably.
من تاب عن هذه الأعمال فإن المال المكتسب ينظر فيه، إن عُلِم أصحابه فيرد عليهم خلاصاً من أكل أموال الناس بالباطل.
If a person repents from these acts, then the money he has earned therefrom is to be reconsidered. If he still knows those from whom this money was taken, he should give it back to them so as to get rid of such unjustly devoured wealth.
وإن جُهلوا فيتصدق بالمال تخلصاً منه، أو ينفق في مصارف مهينة كالمرافق العامة الممتهنة، أو كإطعامه الدواب مثلاً، كما ورد ذلك في سنن أبي داود، عن مُحيصة عن أبيه: أنه استأذن النبي صلى الله عليه وسلم في إجارة الحجام فنهاه عنها فلم يزل يسأله ويستأذنه، حتىٰ قال: «اعلفه ناضحك، وأطعمه رقيقك». والناضح من الدواب هي التي يُنضح عليها؛ أي يستنبط عليها ويخرج الماء من البئر بواسطتها. وفي رواية للحديث عند أحمد في (المسند): «أنه زجره عن كسبه، فقال: ألا أطعمه أيتاماً لي؟ قال: لا، قال: أفلا نصدَّق به؟ قال: لا، فرخص له أن يعلفه ناضحه».
However, if he does not know them, he should give this money in charity, by way of getting rid of it, or spend it on lowly purposes, like improving degraded public facilities and feeding animals. Muhayyisah reported that his father sought permission from the Prophet (may Allah’s peace and blessings be upon him) to take the wages for cupping but he forbade him from it. He continued asking him and seeking his permission until he said: “Use it to give fodder to your water-carrying camels and to feed your slaves.” [Narrated by Abu Dāwūd] -- In another narration by Ahmad: “He forbade him from that earning. Thereupon, he asked: ‘May I use it to feed orphans I have?’ He replied in the negative. He further asked: ‘May I give it in charity?’ He replied in the negative and allowed him to use it to give fodder to his water-carrying camels.”