The verbal nullifiers
Lying about the Messenger of Allah ?
On the authority of Aboo Hurayrah (may Allah be pleased with him) he said: The Messenger of Allah ? said, “Whoever lies about me intentionally, let him take his seat in Hell.” [605] Narrated by Al-Bukhaaree (110) at length, and Muslim (3).
Al-Thahabee says, “Ibn al-Jawzee mentioned in his interpretation: ‘A group of scholars have gone to the view that lying about Allah and His Messenger is infidelity that moves one away from religion, and there is no doubt that lying about Allah and His Messenger in terms of permitting what is forbidden and forbidding what is permissible is plain infidelity.” [606] Al-Kabair, (p.: 70).
Ibn Hajar said, “Scholars have agreed on the harshness of lying about the Messenger of ? and that it is one of the major sins, to an extent that Sheikh Aboo Muhammad al-Juwaynee went to extremes and declared the infidelity of the one from whom this has occurred, and the words of Aal-Qaadee (the judge) Aboo Bakr (Ibn al-Arabee) leans towards it.” [607] See: Fath Al-Baaree, (6/499).
Ibn Baaz said, “In this sense, there have been many frequently narrated hadeeths from the Prophet ? indicating the severity of the threat against the one who lied about the Prophet ? and that lying about him is a major sin. Some of the people of knowledge have gone to designate the unbelief of those who deliberately lie about the Prophet ?, but most of the scholars are to the contrary unless he (the doer) deems it permissible; If he deemed it lawful, unanimously, he has committed disbelief; and by all accounts, lying about him ? is one of the biggest sins due to the greatness of the many evils that ensue from it, and it is not that distant from unbelief.” [608] Majmoo’ Fataawaa Ibn Baaz, (26/316).

Insulting the Companions, may Allah be pleased with them
Insulting the Companions, may Allah be pleased with them, is not on the same level, but in fact it has different ranks. Insulting the Companions is of different types. Some of them are an insult that demands criticism in their being just, and some of them are an insult that does not necessitate criticism in their justice, and the insult may be for all or most of them, and it may be for some of them. And there is an insult levelled to those whose virtues have been frequently and abundantly narrated by the sacred texts, and there are those who are below that, and the ruling differs in different cases, as is explained below:
1-   If he deems it permissible to insult the Companions, may Allah be pleased with them, then he is an infidel [609] Al-Saarim Al-Maslool, by Ibn Taymiyyah (3/1061). ; it is well known that all the Companions, may Allah be pleased with them, were just, and the scholars unanimously agreed on their justice because of what is mentioned in the Book and the Sunnah concerning the kindly praise and veneration for them.  A group of scholars transmitted the consensus on their being just. [610] Saheeh Muslim bi Sharh an-Nawawee, (15/149).
Ibn Katheer said, “All the Companions are just in the eyes of Ahl as-Sunnah wa al-Jamaa’ah because Allah praised them in His Mighty Book, and because what the Prophetic Sunnah spoke of concerning them.” [611] Ikhtisar ‘Ulum al-Hadeeth, (p.: 181).
Insulting the Companions, may Allah be pleased with them, is forbidden by the Quran and the Sunnah.
Allah, Glory be to Him, said, “So pardon them and ask forgiveness for them.” Aal ‘Imraan: 159.
Ibn Jareer said, “The Almighty Whose remembrance is exalted means by His saying: “Pardon them,” ‘so overlook - O Muhammad – the mistakes of your followers and your companions who believe in you and what you brought from Me and overlook what harm and displeasure you have received inside yourself.’ “And seek forgiveness for them,” ‘and supplicate to your Lord for their forgiveness for the sins they committed, and for which they deserved a punishment from Him.”
Ibn Taymiyyah says, “Loving a thing entails hatred of its opposite, so Allah, the Glorified and Exalted, hates their insult, which is the opposite of seeking forgiveness, and disliking them, which is the opposite of purity.” [612] Tafseer of Ibn Jareer, (6/188).
Cursing the Companions, may Allah be pleased with them, is a major sin, because of the threat of damnation that ensues from it and deeming their insult as lawful is a denial of what is known to be forbidden in religion by necessity. Hence, it is a departure from the religion.
Muhammad ibn Abdul Wahab said, “If you know that the ayaat of the Quran proliferated in their virtues, and frequently and abundantly narrated (Mutawaatir) hadeeths as a collection are textually evident about their perfection, … if he believes that insulting them is valid or permissible, then he has disbelieved because he denies what is definitely proven from the Messenger of Allah ? and whoever denies him is an unbeliever.” [613] Al-Saarim Al-Maslool, (3/1071).  
2- That one insults all the Companions or their general laity that dispraise them in their religion and their justice, such as accusing them of unbelief, disobedience, or misguidance.” [614] Ar-Radd ‘ala ar-Raafidah, (p. 18).
‘Iyaad states, “We declare with definiteness the kufr of everyone who makes a statement that leads to misleading the nation (Ummah) and declares all the companions as disbelievers.” [615] Ash-Shifaa, (2/286).
Ibn Hajar Al-Haytamee states, “Declaring all the Companions as disbelievers is blasphemy, because it is explicit in denying all the necessary branches of Sharee’a, let alone others.” [616] Al-‘Ilaam bi Qawaati’ al-Islam, (p.: 170).
Muhammad ibn ‘Abd al-Wahhaab says, “The Quran is full of praise of the Companions, may Allah be pleased with them, so whoever insults them has violated what Allah has commanded in terms of honouring them, and whoever believes in them all or their masses, then he has denied Allah, the Most High, concerning what He has told of their perfection and virtues, and whoever denies Him is an unbeliever.” [617] Ar-Radd ‘ala ar-Raafidah, p.17.
It is possible to attach to this type of insult - even if it is worse than the above - insulting the Companions, may Allah be pleased with them, for the sake of their companionship and support for the religion of Allah Almighty, even if it was directed to one.
Ibn Hazm states, “Whoever hates the Ansar (Helpers) because of their support for the Prophet ? is an infidel because he found embarrassment in himself from what Allah Almighty and His Messenger ? have decreed in exposing the faith through their efforts, and one who harbours enmity against ‘‘Alee for this same reason, then he is a disbeliever.” [618] Al-Fasl, (3/143).
3- That he insults a Companion whose virtues have been textually narrated in abundance and frequency, thus, he vilifies his religion and his justice; that is because of the denial of these abundant and frequent texts, and the rejection and violation of a known ruling of the religion by necessity.
Maalik stated, “Whoever insults one of the Companions of the Prophet ?, be he Aboo Bakr or Umar, or Uthman or Mu’awiyah, or ‘Amr ibn al-Aas, if he says, ‘They are in error and infidelity,’ then he will be killed.” [619] Ash-Shifaa, by Iyad (2/308).
Al-Khurshee said, “Whoever accuses ‘Aishaah of what Allah has absolved her of, by saying: ‘She committed adultery, or he denies the companionship of Aboo Bakr, or the Islam of the ten people who were given the glad tidings of entering Paradise, or the Islam of all the companions, or declares the four guided caliphs as disbelievers, or one of them, then he has disbelieved.” [620] “Sharh Mukhtasar Khaleel” (8/74), and Al-Adawi justified it in his “Hashiyah” on Al-Kharshi (8/74): “Because the Islam of the Companions and their faith became known by necessity as part the religion of Allah.”
This issue has differences of opinions. There are those who do not consider this insult to be blasphemy but rather consider it an act of disobedience that requires discipline and punishment.
Undoubtedly, this reviling is sinful, by agreement, in fact, those who say that the insulting of the Companions is not considered apostasy are unanimous on that.
As-Subkee says, “The unanimous opinion of those who say that insulting the Companions is not apostasy is that they are sinful people.” [621] Fataawaa Al-Subkee, (2/580).
Ibn Taymiyyah mentioned that the least that is done for the one who insults the Companions is giving him punishment, and he justified that by saying: ‘Because it is prescribed in every sin, wherein there is no punishment or penance for it, and he ? said: “Help your brother whether he is an oppressor or oppressed.” [622] Narrated by Al-Bukhaaree (2443) from the hadeeth of Anas bin Maalik (may Allah be pleased with him). This is about what we know that it contains no dispute between the people of jurisprudence and knowledge from the companions of the Prophet ? and those who followed them in goodness, and all Ahl as-Sunnah wa al-Jamaa’ah, for they are unanimously agreed that it is obligatory to praise them, to seek forgiveness for them, pray for mercy for them and for the divine pleasure for them, and to believe in their love and show loyalty to them, and execute punishment for those who speak ill of them.” [623] Al-Saarim Al-Maslool, (3/1085).
Among those proofs which those who hold the view of the slanderer of the Companions, may Allah be pleased with them, not Takfeer, is that the one who curses other than the prophets do not necessitate acquiring disbelief because some of those who were at the time of the Prophet ? may have insulted each other, and no one was declared a disbeliever for that. [624] Al-Saarim Al-Maslool, by Ibn Taymiyyah (3/1086).
The answer to their reasoning is to say: The insults of the Companions are of two types:
One of them: an insult that defames the religion of the Companions and their justice, such as declaring a Companion a disbeliever concerning whose virtues the texts are frequent and abundant (Mutawaatir). This is blasphemy because it includes a denial of the Quranic ayaat and authentic hadeeths that indicate their purification and virtue, and because this insult is a rejection of what is necessarily known from the religion.
And the other: to insult a companion – even if he is among those whose virtues have been frequently and abundantly narrated - by such an insult that does not vilify his Islam and his religion, such as describing him with miserliness, cowardice, or lack of knowledge of politics and the like. This is not considered blasphemy, but the one who does it deserves to be disciplined and punished. [625] Al-Saarim Al-Maslool, by Ibn Taymiyyah (3/1065, 1110).
Likewise, if he insults a Companion, whose virtues have not been abundantly and frequently transmitted in such a way that it vilifies his religion, he does not become a disbeliever with this insult, because his denial is not of an item necessarily known as part of the religion. [626] Risaalah Ar-Radd ‘ala ar-the Raafidah, by Muhammad bin ‘Ad al-Wahhaab (p.: 18).
And what happened between some of the Companions concerning insults is not of the first kind. On the authority of Aboo Saeed al-Khudree (may Allah be pleased with him) who said: There was something between Khaalid ibn al-Walid and Abdur Rahmaan ibn Awf, so Khaalid cursed him, so the Messenger of Allah stated, “Do not abuse any of my Companions, for if one of you spent the equivalent of Uhud in gold, he would not have reached the extent of one of them or half of it.” [627] Narrated by Al-Bukhaaree (3673) and Muslim (2541), and the wording is his.
And a narration came to show the truth of this insult. On the authority of Anas ibn Maalik (may Allah be pleased with him) he said, “There was a harsh conversation between Khaalid ibn al-Walid and Abdur Rahmaan ibn ‘Awf, so Khaalid said to Abdur Rahmaan, ‘You are taking us for granted by the days you preceded us! So, we heard that this was mentioned to the Prophet ?, and he said, “Leave my companions alone for my sake, for by Him in Whose hand is my soul...” the hadeeth. [628] Narrated by Ahmad (13812), Ibn Asakir in “History of Damascus” (35/270), and Al-Diya’ in “Al-Ahadeeth al-Mukhtaarah” (2046). Its chain of transmission was authenticated by Al-Albaanee in “Silsilat Al-Ahadeeth Al-Saheehah” (4/556), and he said: According to the conditions of Al-Bukhaaree and Shuayb Al-Arnaa’oot in the takhreej of “Musnad Ahmad” (13812); and Al-Haythamee in “Majma’ Al-Zawaa’id” (10/19), and al-Shawkaanee in “Dur al-Sahabah” (38) said: His men are men of the Saheeh.
With this detail and differentiation between the two types of insults, the two sayings can be combined, and the different sayings can be reconciled. For example, it is narrated from Ahmad ibn Hanbal who said, his statement, “I do not perceive him (the slanderer) but upon Islam.”  It is possible to include it to the other narration from Ahmad, wherein he said, “I do not see him on Islam.” [629] Al-Masaa’il wa ar-Rasaa’il al-Marwiyyah ‘an al-Imaam Ahmad, by Al-Ahmadi (2/363).
Aboo Ya’la said in combining these two contradictory narrations on the authority of Ahmad: “It is possible that his saying, ‘I do not see him on Islam,’ to mean when the slanderer deems their slandering as permissible, in that case, he becomes a disbeliever without disagreement, and it is assumed that killing should be dropped on those who do not make it lawful, rather they did it with their belief that it was forbidden, like someone who commits sins.” He said: “It is possible that his saying, ‘What I see him on Islam,’ is taken to be an insult that criticises their justice, like a person’s saying, ‘They Companions have wronged and transgressed after the Prophet ? and they took the matter without a right. His Ahmad’s statement regarding the dropping of killing on an insult that does not criticise their religion is taken to mean like one’s statement: ‘They had a lack of knowledge, and a lack of knowledge of politics and courage.’” [630] Al-Saarim Al-Maslool, by Ibn Taymiyyah (3/1066).
Ibn Taymiyyah said, “And as for those who insults them with an insult that does not criticise their justice or their religion, such as describing some of them with miserliness, cowardice, lack of knowledge, or lack of asceticism, and the like, then such a person deserves rebuke and punishment, then he will not be declared as a disbeliever just because of that. Based on that, the words of those who have not declared them to be disbelievers will be taken as such.” [631] Al-Saarim Al-Maslool, (3/1110).
It is also possible to reconcile between the different narrations on the authority of Maalik. For the narration on the authority of Maalik that whoever insults the Companions will be disciplined, does not contradict the other narration, “Whoever insults any of the companions of the Prophet ? be that Aboo Bakr, Umar, Uthman, Mu’awiyah, or ‘Amr ibn al-‘Aas, and if he said: ‘They were in error and unbelief,’ he would be killed. And if he insults them with something other than that, with the insults of people, then he we will be severely reprimanded.” [632] Ash-Shifaa, by Iyad (2/308).
This narration shows what was condensed in the first narration, so whoever insults the Companions – concerning whose virtues the texts are frequent and abundant – with an insult that vilifies their religion, then he is an infidel who must be killed. And whoever insults them with other than this is not an infidel, and he must be reprimanded and disciplined for this.
And there are types of insult that cannot be definitively attached to one of the two previous types, but rather it is a matter of hesitation, and this type is what Ibn Taymiyyah said about, “As for those who have absolutely curse and abhor, this is the place for disagreement among them the scholars because the matter vacillates between cursing of anger and cursing of belief creed.” [633] Al-Saarim Al-Maslool, (3/1110).
4- Whoever slanders one of the mothers of the believers, if it was ‘Aishaah, may Allah be pleased with her, then he is an unbeliever by consensus, and whoever slanders other mothers of the believers then he is also an infidel according to the most correct statement.
Slandering ‘Aishaah, may Allah be pleased with her, entails a denial and opposition to the Quran, for the slanderers accused the purified ‘Aishaah of indecency, so Allah cleared her, thus, whoever insults her against what Allah cleared of her, then he disaffirms Allah Almighty.
Allah Almighty states, “Allah admonishes you never to repeat something like this, if you are believers.”   An-Noor: 17.
Ibn Jareer said, “The One Whose mention is exalted says, ‘Allah reminds you and forbids you with the ayaat of His Book; Lest you return to what you did in the matter of ‘Aishaah, who received from you the slander that was narrated to her with your tongues, and your saying with your mouths that of which you have no knowledge at all. “If you are believers,” He says, ‘If you are positively accepting the admonitions of Allah and accomplishing His command and refraining from what He has prohibited you from doing.” [634] Tafseer of Ibn Jareer, (17/218).
Maalik said, “Whoever insults ‘Aishaah will be killed. It was said to him: ‘Why?’ He replied, ‘Whoever hurls abuse at ‘Aishaah has violated the Quran.” [635] Shifaa, (2/309).
Commenting on Maalik’s words, Ibn Hazm said: “Maalik’s statement here is correct, and it is a complete apostasy, and a denial of God Almighty in His definiteness about her innocence.” [636] Al-Muhalla, (11/415).
As-Subkee said, “As for slandering ‘Aishaah, may Allah be pleased with her - Allah forbid - it leads to killing for two reasons:
One of them: The Holy Quran bears witness of her innocence, its denial is Kufr, and the slander concerning her is its denial.
The second: She is the bedfellow of the Prophet ? and slandering her is a belittling of him and belittling him is blasphemy.” [637] Fataawaa Al-Subkee, (2/592).
The scholars have unanimously agreed that whoever slanders her with what Allah Almighty has absolved her of is an infidel.
Ibn Taymiyyah says, “Several scholars have mentioned that the people agreed that whoever slanders her with what Allah Almighty has cleared her of it, then he has disbelieved, because he denies the Quran.” [638] Ar-Radd ‘ala al-Bakree, (2/656).
As for the one who slanders all the mothers of the believers, has the one who slandered them apostatised or not? There are two statements in this regard:
The most correct of them is that he apostatises.
And the other statement: He does not disbelieve because the Quran testified to the innocence of ‘Aishaah, may Allah be pleased with her, so whoever disagrees with that and rejects it, then he is denying the Quran, and therefore he is a disbeliever in Allah Almighty, and this kind of position was not reported in the rest of the mothers of the believers.
Ibn Katheer said in response to that, “The lady who was slandered is the wife of the Messenger of Allah ? and Allah Almighty showed His anger on her behalf because she is the wife of the Messenger of Allah ? and she and others are alike in this regard.” [639] Al-Bidayah wa an-Nihaayah, (14/376).
Likewise, all the mothers of the believers are the bedfellows of the Prophet ? and thus, slandering in their honour is belittling and insulting the Prophet ? and it is known that insulting the Prophet ? is blasphemy and an exit from the religion by consensus. [640] Fataawaa Al-Subkee, (2/592), At-Tathreeb fi Sharh Al-Taqreeb, by Al-Iraqi (8/69).
There are a number of reasons that make insulting the Companions a nullifier of faith. Of which are as follows:
1- Insulting the Companions, may Allah be pleased with them, is a denial of the Noble Quran, and a rejection of the contents of the Quranic ayaat concerning their purification and a noble praise for them.
Ibn Hajar al-Haytamee says concerning the words of Allah Almighty: ““Allah was pleased with the believers when they were pledging allegiance with you (by placing their hands in your hands) under the tree.” Al-Fath: 18. Allah explicitly revealed His please for these Companions, who were a thousand and about four hundred.  And whoever Allah Almighty is pleased with Almighty, his death cannot happen on disbelief because the consideration of death rests with Islam, and contentment from Him, the Exalted, does not fall on except on the one whose death was known to be due to Islam. As for the one who Allah knew of his death to occur in disbelief, it is impossible for Allah Almighty to inform about him that He was pleased with him. Thus, it is known that each of this ayah and the one before it is explicit in refuting what was claimed and fabricated by those ungrateful atheists, the rejectors of the Mighty Quran; it is necessary from believing in it to believe in what is in it, and you know that what is in it is that they described as the best of nations, and that they are just and chosen ones, and that Allah will not disgrace them, and that He is pleased with them. Whoever does not believe that concerning them is denying what is in the Quran, and whoever denies what is in it which cannot be interpreted otherwise is an unbeliever, denier, atheist, and a renegade.” [641] As-Sawaa’iq al-Muhriqah fi ar-Radd ‘ala Ahl al-Bidai; wa az-Zandaqah, 2/605.
2- If someone insults the Companions, may Allah be pleased with them, and accuses them of unbelief or immorality, then he has belittled the Messenger ? has belittled and harmed him; this is because they are his Companions whom he raised up, purified, and taught the Book and wisdom. It is well known that belittling the Messenger ? is blasphemy and departure from the religion. [642] Fataawaa Al-Subkee, (2/575), Ar-Radd ‘ala ar-Raafidah, by Muhammad bin ‘Ad al-Wahhaab (p.: 8).
On the authority of Aboo Zur’ah, he said, “If you see a man degrading any of the companions of the Messenger of Allah ?, then know that he is a heretic because the Messenger ? is true according to us, and the Quran is true. And this Quran and the Sunnah were only given to us by the Companions of the Messenger of Allah ?, and they only want to criticise our witnesses in order to nullify the Book and the Sunnah and criticising them becomes a priority to them, and they are heretics.” [643] Al-Kifayah fi ‘Ilm ar-Riwayah, by Al-Khateeb Al-Baghdaadee (p.: 49).
3- Insulting the Companions, may Allah be pleased with them, and slandering their religion is an affront to the religion, an annulment of the Sharee’a, and a demolition of its foundation, due to unavailability of safe transmission for it.
Ibn ‘Aqil al-Hanbalee says, “It appears that whoever coined the sect of the Rejectionists (ar-Rafidhah) intended thereby to slander the foundation of religion and prophecy. That is because what the Messenger of Allah ? came with is a matter that is unseen from us. We are only confident in that due to the transmission of the righteous predecessors and the good eyesight of those who looked at it among them. So, if someone says: ‘After his death, they are the first ones that began to oppress his family concerning the caliphate, and his daughter concerning her inheritance, and this is due to nothing but a bad belief in the deceased. The correct beliefs, especially in the prophets, necessitate that their laws be preserved after them, especially in their families and their offspring. If the Rafidhah say: ‘The people considered this lawful after him, our hopes for the Sharee’a are dashed because there is nothing between us and him but narrating from them and trusting them.  So, if this were the result of what happened to them after his death, we will be stifled concerning the transmission, and our trust would cease to be what we relied on from following people with intellect. We did not believe that the people did not see what ought to be followed, so they took care of it for the duration of life, and turned away from its law after death, and only the fewest of its people remained on their religion! Beliefs collapsed, and souls weakened from accepting the narrations within the foundation... This is one of the greatest ordeals for the Sharee’a.” [644]Talbis Iblis, by Ibn Al-Jawzee (p. 88)
4-   Insulting the Companions, may Allah be pleased with them, necessitates misleading the Muhammadan nation, and implies that this nation is the evillest of nations, and that the predecessors of this nation’s religion are its worst, and the blasphemy of this person is among what is well-known by necessity as part of the religion of Islam. [645] Al-Saarim Al-Maslool, by Ibn Taymiyyah (3/1111), Al-‘Ilam bi Qawaati’ Al-Islam, by Al-Haytami (p.: 164).  
Ibn Baaz said, “If he insults them, then it means that they are not just, and that what they transmitted from Islam is not true.” [646] Subul as-Salaam Sharh Nawaaqid al-Islam, (p.: 156).
Mocking the scholars and the righteous
The duty towards the scholars and the righteous is to love them and possess in one’s heart their affection, reverence, and respect for them, as what the Sharee’a brought, without going to extremes and without exaggeration. Undoubtedly, mocking the scholars or the righteous is contrary to their love and veneration, so mocking them means poking fun of them and belittling them.
Al-Alusi states, “Mockery: belittling and ridiculing... Hujjatul Islam al-Ghazali mentioned that mocking means belittling and underrating, and alerting one to faults and shortcomings in a way that is laughable, and this may be by imitation in actions and words, and by pointing and gesturing, ... The origin of this material is lightness, it is said: Naqatuhu tahza’u bihi, meaning, his she-camel is fast and light.” [647] Ruh al-Ma’aanee, (1/160).
Additionally, Allah has told in His Book that mocking the people of knowledge and righteousness is one of the characteristics of the unbelievers, and one of the characteristics of the hypocrites.
Allah Almighty said: “Indeed, those who were guilty used to laugh at those who believed, and when they passed by them, they used to wink at one another, and when they went back to their family, they went enjoying their mockery, and when they saw them, they said, “Surely these are the ones who have gone astray”.”   Al-Mutaffifin: 29-32.
Ibn Jareer says, “The Almighty Whose name is exalted says: ‘Those who acquired sins and disbelieved in Allah in this world would mockingly laugh at those who affirmed the Oneness of Allah and believed in Him,... The Almighty Whose mention is exalted says: And those who wronged, when those who believed happened to pass by them, they would wink at each other.  He says, ‘Some would wink at others in respect of the believer in order to mock him and poke fun at him.” [648] Tafseer of Ibn Jareer, (24/225).
Allah Almighty states concerning the hypocrites, “(Among the hypocrites, there are) those who taunt the believers who voluntarily give alms and have nothing but their hard earnings; still, they mock at such people. Allah mocks at them, and for them there is a painful punishment.”  At-Tawbah: 79.
Ibn Katheer said, “This is also one of the characteristics of the hypocrites: No one is safe from their faults and reproaches in all cases, not even the charitable ones are safe from them. If one of them came with a great amount of money, they would say: ‘This is showing off,’ and if he came with a small amount, they would say: Allah is needless of this man’s charity.” [649] Tafseer Ibn Katheer, (4/184).
Mocking the scholars and the righteous is of two types:
(1) Mocking their persons:
Like those who mock their physical or ethical descriptions.
This is forbidden; Allah Almighty says, “O you who believe, let not one set of people ridicule another set of people.” Al-Hujurat: 11.
Ibn Katheer says, “The Most High forbids ridicule of people, which is to despise them and make fun of them, as it was confirmed in an authentic narration on the authority of the Messenger of Allah ? that he said: “Arrogance is the rejection and ridicule of the truth, and belittling of the people,” [650] Narrated by Al-Tirmithee (1999); At-Tahawi in “Sharh Mushkil Al-Athaar” (5558), and Ibn Hibbaan (5466) from the hadeeth of Abdullah bin Mas’ood, may Allahbe pleased with him. Authenticated by Ibn Hibbaan and Al-Albaanee in “Saheeh Sunan Al-Tirmithee” (1999), and its chain of narrators was authenticated according to the conditions of Muslim by Shuayb Al-Arnaa’oot in “Mushkil Al-Athaar” (5558). and it has been narrated as Ghamt an-Naas instead of Ghams an-Naas, [651] Narrated by Muslim (91) from the hadeeth of Abdullah bin Mas’ood (may Allah be pleased with him). which means despising and belittling them, and this is forbidden; for it is possible that the one who is despised is greater in rank in the sight of Allah Almighty, and more beloved to him than his mocker and despiser.” [652] Tafseer of Ibn Katheer, (7/ 376).
(2) Mocking them for what they have of Islamic knowledge or following the Sunnah and adhering to the religion
This is infidelity because it is a mockery of the religion of Allah Almighty.
Commenting on what some of the Hanafee scholars said when he mentioned something that nullifies faith, Ibn Hajar al-Haytamee stated, “Or he says, ‘The science that they learn is myths and tales, or babbling, or vain, or forgery,’ or he says sarcastically, ‘What the gathering of preaching or of knowledge’... or he preaches mockingly, or laughs at the preaching of knowledge..."
What was mentioned in: ‘What is the gathering of preaching … etc, the statement is directed if the utterer intends to ridicule, and likewise if it is kept absolute, there is a strong possibility that it was concerning it being said as sarcasm because this term appears concerning belittling the gathering preaching or knowledge... And what he mentioned concerning preaching mockingly is only directed to it if he intends to mock the preacher and also the preaching as it is a preachment. But if he wants to mock the preacher or his words, not in terms of his being a preacher, then disbelief does not direct to him at that time, and the same is said concerning laughing at the preacher.” [653] Al-‘Ilam bi Qawaati’ al-Islam, (p.: 151).
When the mockery of the scholars and the righteous is possible to mean the aforementioned two types, thus it becomes a subject of disagreement [654] “Rawdat al-Taalibeen” by al-Nawawee (10/67), “Al-‘Ilam bi Qawaati’ al-Islam” by al-Haytami (p. 150-156). , and by this differentiation between them the problem is removed, and the dispute is uplifted.
As for the fact that this mockery contradicts faith, there are a number of reasons for that. Of which are as follows:
1- That Allah, the Mighty and Sublime, made poking fun at the believers a mockery of Allah Almighty, His signs, and His Messenger ?. [655] See: Fataawaa of the Permanent Committee - 1, (2/25).
Allah Almighty says, “Say, ‘Is it Allah and His signs and His Messenger that you were mocking?’  Do not apologize, you have already disbelieved.”  At-Tawbah: 65, 66.
On the authority of Abdullah ibn ‘Umar, may Allah be pleased with them both, he said, “A man said in the Battle of Tabuk in a gathering: ‘We have not seen the like of these scholars of ours who are “Arghab Butunan,” [656] i.e.: with wider belly. See: Al-Faa’iq fi Ghareeb al-Hadeeth, by al-Zamakhshari (2/69). have massive bellies, lying tongues, and are cowards when encountering the enemy. A man in the assembly said, ‘You have lied, but you are a hypocrite,’ I will definitely inform the Messenger of Allah ?, thus, the Prophet ? was informed about that, and the Quran was revealed. Abdullah ibn ‘Umar said: I saw him the man hanging on to the “Haqab” [657] Al-Haqab: a rope that tightens the camel's saddle to its stomach. See: Al-Majmoo’ Al-Mugheeth fi Ghareebi Al-Quran and Hadeeth, by Al-Madini (1/469). (the lower string that holds together the saddle) of camel of the Messenger of Allah ? while stones battered him, saying: ‘O Messenger of Allah, but we are just conversing and playing, and the Messenger of Allah, ? replying with the Quran: “Say, ‘Where you mocking Allah and His signs and His Messenger.  Do not apologise, you have already disbelieved.”” [658] It was narrated by al-Tabaree in “At-Tafseer” (16912), and Ibn Abee Haatim in his “At-Tafseer” (10515) from the hadeeth of Abdullah bin ‘Umar, may Allah be pleased with them.  His chain of narrators was authenticated by Ahmad Shaakir in his Tafseer al-Tabaree (16912), and al-Waadi’ee said in “Saheeh Asbab al-Nuzul” (122): His men are the men of Saheeh except for Hisham bin Sa’d.
Abdur Rahmaan ibn Hassan Aal ash-Sheikh said, “In it is a clarification that a person may disbelieve due to a word he speaks, or an action he performs, ... and from this section is mockery of knowledge and its people, and lack of respect for them.” [659] Qurrat ‘Uyun al-Muwahhidin, (p.: 218).
According to the fatwa of the Permanent Committee, “insulting religion and mocking something of the Quran and the Sunnah, and mocking adherence to them considering what one adheres to; for example, lengthening the beard, and wearing of a hijab a Muslim lady – this amounts to disbelief if this is done by a legally competent person, and he should be explained that this is Kufr, and if he persists after knowing, then he is an infidel. Allah Almighty said, “Say, is it Allah, His signs and His Messenger you were mocking. Do not apologize, you have disbelieved after your faith.”  At-Tawbah: 65-66. [660] Fataawaa of the Permanent Committee - 1, (1/387).
2- Allah, the Mighty and Sublime, has mentioned that mocking and ridiculing the believers is a reason for entering the fire of Hell, and not being able leave it.
When the people of Hell will call out, saying, “Our Lord, expel us from it, for if we return, then we are wrongdoers, Al-Mu’minoon: 107, Allah Almighty answers about them, stating: He (Allah) will say, “Stay in it, humiliated, and do not speak to Me. There was indeed a group of My servants who used to say, ‘Our Lord, we adhere to the (true) faith, so forgive us and have mercy upon us, and you are the best of all the merciful.’ But you made fun of them, so much so that they caused you to forget My remembrance, and you used to laugh at them.”  Al-Mu’minoon: 108 110.
Aboo As-Sa’ood said, “And the Almighty’s saying: (Indeed) is an explanation for the prohibition against supplication that preceded it, i.e., that the matter is…(There was a group of My servants) and they are the believers…(who used to say) in the world (Our Lord, we adhere to the (true) faith, so forgive us and have mercy upon us, and you are the best of all the merciful.’ But you made fun of them), meaning, keep silent about supplication by saying: ‘Our Lord...etc.’ Because you used to mock the callers who said: ‘Our Lord, we have believed...etc,’ and you occupied yourselves with mocking them (so they caused you to forget), that is: mocking them (My remembrance) because of your excessive preoccupation with mocking them, (and you used to laugh at them) and that is the pinnacle of mockery.” [661] Tafseer of Abee As-Sa’ood, (6/152).
3- That mocking the scholars and the righteous for the sake of what they are upon in terms of Islamic knowledge, and their following of the Noble Quran and the authentic Sunnah of the Prophet is in fact mocking the ayaat of Allah Almighty, and there is no mockery of this religion and a ridicule of the religious laws of Allah Almighty, and there is no doubt that this mockery is infidelity that contradicts faith.
Allah Almighty states, “When he learns about something of Our ayaat, he takes it as a laughingstock. For such people, there is a humiliating punishment.” Al-Jathiyah: 9.  The preparation of humiliating torment has been mentioned in the Quran only for the disbelievers. [662] Al-Saarim Al-Maslool, by Ibn Taymiyyah (2/109).
Ibn Hazm said, “It is textually authentic that whoever mocks Allah Almighty, or an angel of the angels, or one of the prophets, peace be upon them, or a ayah from the Quran, or one of the obligations of religion - all of which are the ayaat of Allah Almighty – after the delivery of evidence to him, then he is a disbeliever.” [663] Al-Fasl, (3/142).
Ibn Nujaym says, “Mockery of knowledge and scholars is blasphemy.” [664] Al-Ashbah and Al-Nazhair, (p.: 160).
Ibn Baaz was asked, “What is the ruling on those who mock the believers who adhere to the Sunnah? Especially regarding the issue of the beard,” and the questioner also asked, “regarding those who raise the lower garment up to the ankles?”
He replied, “Mockery is one of the ugliest of major sins, and one of the worst of evils. It is not permissible to mock a Muslim for what he has done of the Sharee’a. And if he mocked religion with the intention that this divine law is nothing, or that he mocked some kind of worship, then he has become an infidel, we seek refuge in Allah; Allah, the Majestic and High, says, “Say, ‘Is it Allah and His signs and His Messenger, you were mocking. Do not apologise, you have already disbelieved after your faith.’” At-Tawbah: 65, 66. Thus, mocking prayers, or beard, or those who do not put their garments below the ankles, or fasting, or Hajj, then that will be disbelief and apostasy from Islam if his intention is to poke fun of the divine law.
However, if his intention was for a person himself, and it is not for the beard, but rather, he mocked his gait or misbehaviour, this is not permissible, however it is not blasphemy. But if his intent is to denounce the beard, to disgrace one’s deed, or to disgrace the prevention of, lowering the garment below the ankles, then this is blasphemy, meaning a mockery of the divine law. It is necessary to beware of this great matter, i.e.: it is dangerous, and one must beware of it. It is not permissible to mock anything of the divine law, not the beards, nor refusal to lower the garment below the ankles, nor prayer, nor fasting, nor anything else.  It is obligatory upon the believer to submit to the law of Allah, to believe in it, to glorify it, and not to mock it. We ask Allah for well-being.” [665] Fataawaa Noor ‘ala ad-Darb, (4/172).



The practical nullifier
Magic
Introduction
Sorcery exists and is known in its various forms in most nations, as indicated by the Almighty’s saying. “In a similar way, no messenger came to those before them, but they said, “(He is) a magician or a madman.””  Adh-Dhariyaat: 52
Ibn Taymiyyah said, “The word magician is known in all nations.” [666] An-Nubuwaat, (2/1049).
Magic was found among the people of Persia, and among the ancient Egyptians, as well as in India and the countries of Greece, just as the Jews, when they deviated and turned away from the Book of Allah Almighty, turned to witchcraft, and followed what the devils used to recite.
Allah Almighty states. “They followed what the devils used to recite in the reign of Sulaim?n (Solomon); and it was not Sulaim?n who became an infidel, but the devils did become disbelievers, teaching people magic.” Al-Baqarah: 101-102
Ibn Taymiyyah says, “Allah, the Sublime clarified that the students of magic know that its doer has no portion in the Hereafter, i.e.: share, but they seek thereby leadership and wealth. “If they believed and feared,” then they would receive reward from Allah in this world and the Hereafter, which is better than what they are seeking. Hence, you will find those who enter the magic and calling the celestial bodies and their glorifications, they address them and bow down to them; the demand of anyone of them thereby is gaining wealth and leadership, thus he commits disbelief and associates partners with Allah.  All that is done for what he assumes to acquire in terms of power and wealth.  He only gets in return what harms him and does not benefit him, as indicated by a close inspection of the conditions of the world.” [667] Majmoo’ Al-Fataawaa, (29/384).
In this era, the phenomenon of magic is increasingly influential and widespread amidst many of the peoples of the world who are materialistically advanced in ritual magic on a large scale and variety of ways. In fact, magic has accompanied this material development. Associations and institutions have been established to teach magic, whether by organisation or affiliation, just as conferences and seminars in this field are organised, the satellite channels specific witches and charlatans have spread, and just as in the Muslim countries, in general, the manifestations of witchcraft and its types are widespread because of the weakness of faith in Allah Almighty, the emergence of ignorance of the injunctions of Sharee’a, and the naivety and ignorance of many Muslims about the state of these tricksters and magicians and the incapacitation of the injunctions of Allah Almighty concerning these magicians. [668] Nawaaqid al-Iman al-Qawliyyah wa al-‘Amaliyyah, by Abdul Azeez Al Abdul Lateef (p.: 499).
Defining magic, linguistically and terminologically
Defining magic linguistically:
Linguistically, in Arabic magic (Sihr) is the removal and diversion of something from its face. The Arabs say: He did not enchant you from such-and-such, i.e., he did not distract you from it, as if the magician, by what he shows falsehood in the form of truth, he has enchanted something from its face reality, i.e., he turned it away, and the magic was called Sihr (sorcery) due to the obscurity of its cause. [669] Maqaayees al-Lughah, by Ibn Faaris (3/138), Al-Tafseer al-Baseet, by Al-Waahidee (3/193
The definition of magic terminologically
Magic is consisted of knots and spells, i.e.: readings and incantations that the magician summons the devils thereby in order to harm the bewitched, but Allah Almighty has stated: “They cannot harm anyone save with the permission of Allah.” Al-Baqarah:  102
Al-Khattaabee says, “Sorcery is from the handiwork of the devil, which he does to a person by blowing on him, breathing on him, insinuating him, and whispering to him. The magician receives it by being trained by him and by helping him with it. Once he receives the training from him, he uses it against others, by incantation and blowing on knots.” [670] “Sharh al-Sunnah” by al-Baghawee (12/188).
The ruling on magic
Witchcraft is blasphemy because it occurs through the devils, so the magician worships them and approaches them to set them on the bewitched.
Allah Almighty states, “They followed what the devils used to recite in the reign of Sulaim?n (Solomon); and it was not Sulaim?n who became an infidel, but the devils did become disbelievers, teaching people magic, and what had been sent down to the two angels, H?r?t and M?r?t, in Babylon. And these two did not teach anyone without first having said (to him), “We are but a trial, so do not go infidel,”” to His statement, “But they were not to bring harm through it to anyone without the will of Allah. They used to learn what harmed them and did no good to them; and they certainly knew that he who buys it has no share in the Hereafter.”  Al-Baqarah: 102.
Ibn al-Arabee says, “Allah Almighty has explicitly said in His book that it magic is an act of disbelief because He says: “They followed what the devils used to recite in the reign of Sulaim?n (Solomon)” of magic, “and it was not Sulaim?n who became an infidel” through the words of magic, “but the devils did become disbelievers” due to it and teaching it, whereas, Harut and Marut would say: “We are only a trial, so do not disbelieve,” and this latter part is a confirmation of the statement.” [671] Ahkaam al-Qur’an, (1/48).
Al-Qurtubee says, “Sorcery is not complete except with disbelief and arrogance, or glorification of Satan, so magic, therefore, indicates disbelief based on this assessment.” [672] Tafseer Al-Qurtubee, (2/48).
Al-Dhahabi states, “The magician must disbelieve; as Allah Almighty said, “But the devils disbelieved, teaching people magic.” Al-Baqarah: 102. The accursed Satan has no purpose in teaching a person magic except to associate partners with Him... So, you see many people who are misguided enter magic and think that it is forbidden only, and they do not feel that it is unbelief.” [673] Al-Kabair, (p.: 101-104).
Al-Dardeer said, “The saying of the Imam Maalik, may Allah be pleased with him: “Learning and teaching magic is unbelief, and if he does not act upon it, it is apparent in the goal, as the veneration of the devils and the attribution of beings, no sane person who believes in Allah can say that this is not unbelief.” [674] (Ash-Sharh al-Kabeer li Ad-Dardeer wa Haashiyat Al-Dasooqee, (4/302).
Muhammad ibn Abdul Wahab says, “Among the greatest things that invalidate Islam are ten: ... Seventh: magic, among it is the witchcraft of Sarf (turning away from the spouse) and ‘Atf  (becoming blindly submissive to the spouse).  Whoever does this or is pleased with it, then he has committed disbelief, and the proof for this is the statement of the Almighty, “And they would not teach anyone until they said, ‘We are only a trial, therefore, do not commit disbelief.’” [675] Ar-Rasaa’il ash-Shaksiyyah, Personal Messages (Printed in the books of Shaykh Muhammad bin ‘Ad al-Wahhaab, Part VI) (p. 213).
Suleiman ibn Abdullah Aal ash-Sheikh says, “Whoever does not declare the magician as an infidel because he thinks that it performs it without polytheism, then that is not the case.  Rather the magic that comes from the devils does not come except through polytheism and the worship of Satan and the celestial bodies. For this reason, Allah named it disbelief in His statement, “We are only a trial, hence, do not disbelieve.” Al-Baqarah: 102 ... As for the ‘magic portions’ of medicines, smoking, and the like, that is not magic, it is only called sorcery by the way of metaphor, such as calling eloquent statement and tale-bearing sorcery, but it is forbidden for its harms and its doer will be severely chastised.” [676] Tayseer Al-Azeez Al-Hameed, (p. 326).
Haafith al-Hakamee said, “The correct view is that all magic learned from the devils is blasphemy; few and many, as is the apparent in the Quran exposing it.” [677] Ma’aarij al-Qabool, (2/554).
Ibn Baaz said, “Sorcery is one of the Kufr-based prohibited acts.” [678] Majmoo’ Fataawaa Ibn Baaz, (3/276).
The reason for the fact that magic is blasphemy is because of several proofs and considerations. Of which are as follows:
1. The Statement of Allah Almighty, “They followed what the devils used to recite in the reign of Sulaim?n (Solomon); and it was not Sulaim?n who became an infidel, but the devils did become disbelievers, teaching people magic, and what had been sent down to the two angels, H?r?t and M?r?t, in Babylon. And these two did not teach anyone without first having said (to him), “We are but a trial, so do not go infidel.” Then, they used to learn from them that with which they could cause separation between a man and his wife. But they were not to bring harm through it to anyone without the will of Allah. They used to learn what harmed them and did no good to them; and they certainly knew that he who buys it has no share in the Hereafter. And, indeed, vile is the thing for which they sold themselves away. If only they knew!  And had they accepted the faith, and been God-fearing, the reward from Allah would have always been far better. If only they knew!”  Al-Baqarah: 102-103.
As can be noted, these ayaat refer to the infidelity of the sorcerer in several ways:
First: Allah Almighty says, “And Sulaymaan did not disbelieve, but the devils disbelieved, teaching people magic.”
What appears to be the case is that they only disbelieved due to their teaching of magic because the order of the judgment on the description reveals its rationalisation, so the ayah declared the blasphemy of the devils based on the teaching of magic to people. [679] Tafseer Al-Qurtubee, (2/43), Fath Al-Baaree, by Ibn Hajar (10/225), Al-Zawadir on Iqtiqat Al-Kabeer, by Al-Haytami (2/168), Ma’aarij Al-Qabool, For Al-Hakamee (2/549).
Second: Allah, Glory be to Him, says, “And they i.e., people learn what harms them and does not benefit them. But they i.e., the Children of Israel certainly knew that whoever purchased it i.e., magic would not have in the Hereafter any share.” Meaning, they will not have any stake and allotment.
Haafith al-Hakamee said, “This threat is only used against that which is considered infidelity with which faith does not remain, for there is no believer who does not enter Paradise, and it is sufficient for him to enter Paradise as a receipt of share, and only believers will enter Paradise.” [680] Ma’aarij al-Qabool, (2/554).
Third: Allah Almighty's saying, “And had they accepted the faith, and been God-fearing, the reward from Allah would have always been far better.”
Al-Jassaas said, “So he made the act of magic against this belief because he made faith as the opposite of the act of magic, and this indicates that the magician is an infidel.” [681] Ahkaam al-Qur’an, (1/63).
Al-Hakamee says, “This is the clearest evidence about the infidelity of the magician, and the negation of faith from him altogether, as it is not said to a believer who fears Allah: ‘had he believed and had he feared.’ Allah only stated this to the one who disbelieved and disobeyed, performed witchcraft, and followed, and contended with His Messenger, and threw the Book behind his back.” [682] Ma’aarij al-Qabool, (2/554).
2- Allah’s saying, Glory be to Him, “And the magician never prospers wherever he goes.”  Taha: 69.
Al-Shanqeetee said, “The verb in the context of the negation is a form of generality, ... The Almighty’s saying in this noble ayah: “And the magician will not succeed,” there is a general negation of all kinds of success for the sorcerer.  He confirmed that by generalizing the places by saying, “Wherever he goes,” and this is evidence of his infidelity because the success is not completely negated in general terms, except for one who has no good in him, and that person is the infidel.
The following is indicative of that ... that it is known through extrapolation from the Quran that often the phrase “will never succeed” therein is intended thereby an infidel, just as His statement in Surah Yunus, “They say, “Allah has got a son.” Pure is He. He is Self-Sufficient. To Him belongs what is in the heavens and what is in the earth. You have no proof for it. Do you allege about Allah what you do not know? (68)  Say: Those who fabricate lies against Allah shall not succeed.” Yunus: 68, 69.
And His saying in Surah Al-An’aam, “And who is more unjust than he who forges a lie against Allah or belies His revelations, surely the unjust will not be successful.” Al-An’aam: 21. [683] Adwaa’’ Al-Bayaan, (4/38).
3- The Prophet ? combined magic with shirk, and in some hadeeths, he called it shirk (polytheism), just as he ? absolved himself of the sorcerer and the bewitched.
On the authority of Aboo Hurayrah (may Allah be pleased with him) narrating from the Prophet ? who said: “Avoid the seven destructive sins.” They said: “O Messenger of Allah, what are they?’ He replied: “Associating partners with Allah and witchcraft...” the hadeeth [684] Narrated by Al-Bukhaaree (2766) at length, and the wording is for him, and Muslim (89). .
4- The Companions, may Allah be pleased with them, commanded the killing of those sorcerers, and it has been legally established that the blood of Muslims is prohibited, except for what is excluded by Sharee’a. He ? said, “It is not permissible for the blood of a Muslim to be shed who testifies that there is no god but Allah and that I am the Messenger of Allah, except in one of three cases: a married man who commits fornication, a soul for a soul, and one who turns away from his religion and abandons the community.” [685] Narrated by Al-Bukhaaree (6878) and Muslim (1676), and the wording is his.
The sorcerer is neither a fornicator who is married nor a murderer, so he must be an apostate and infidel who abandons his religion.
Ibn Taymiyyah said, “Most of the scholars hold that the magician is an infidel and must be killed.  The killing of the magician has been proven on the authority of ‘Umar ibn al-Khattab, Uthman ibn ‘Affan, Hafsah bint Umar, Abdullah ibn Umar, and Jundub ibn Abdullah.” [686] See: Majmoo’ Al-Fataawaa, (29/384).
Ibn Uthaymeen said, “The position of killing them is in accordance with the Sharee’a-based maxims because they are striving for corruption in the land.” [687] Al-Qawl al-Mufeed, (1/510).
5-   The magic includes many kinds of creedal, verbal, and practical nullifiers of faith, such as believing in the benefit given by the devils, and their harm without the permission of Allah Almighty, or believing that the celestial bodies orchestrate the order of the cosmo, or uttering a word of disbelief, such as insulting Allah, or mocking His Messenger ?.
This magic also includes polytheism in the unification of worship, such as invoking other than Allah Almighty in something that only Allah is able to do or seeking refuge in the devils or slaughtering for them or drawing near to them with vows.
Al-Qarraafee cited examples of the types of disbelief that this magic includes, and he said, “These types may occur with a word that is blasphemy, or belief that is infidelity, or an act that is disbelief. The first kind is such as cursing related to the one whose insult is disbelief, and the second kind is such as the belief in the specificity of the planets or some of them with lordship, and the third kind is such as debasing what Allah Almighty has commanded to be exalted from the Mighty Book and other sources. For these three things, whenever something of them falls into witchcraft, then that witchcraft is unbelief in which there is no doubt.” [688]. Al-Furuq, (4/140).
Said Sa’dee, “Magic enters into polytheism in two ways: In terms of the use of demons and attachment to them, and perhaps one draws near to them with what they like, in order to serve him and what is required of him, and in terms of the claim of the knowledge of the unseen, and the claim of the participation of Allah in His knowledge, and the paths that lead to that, and that is from the branches of polytheism and unbelief.” [689] Al-Qawl as-Sadeed, (p. 97).
The claim of knowledge of the unseen
Introduction
Allah Almighty said: “Say, “No one in the heavens and the earth has the knowledge of the Unseen except Allah.” And they do not know when they will be raised again.” An-Naml: 65.
And Allah, Glory be to Him, said, “And with Him are the keys to the unseen, which only He knows.”  Al-An’aam: 59.
Abdullah ibn Umar, may Allah be pleased with them, he said: The Messenger of Allah ? said, “The keys to the unseen are five which are known only to Allah: No one knows what will happen tomorrow, and no one knows what is in the womb, no soul knows what it will earn tomorrow, and no soul knows in which land it will die, and no one knows when the rain will come.” [690] Narrated by Al-Bukhaaree (1039).
Allah Almighty has encompassed His knowledge of the unseen and the witnessed (seen), the outward and the inward things, and He is the only One, Glory be to Him, with knowledge of that. No one in the heavens or on the earth knows the unseen that Allah has reserved with its knowledge, and everyone who claims knowledge of the unseen is an infidel, and everyone who believes him in that is also an infidel.
And Allah may inform some of His servants of many unseen matters, but there are matters that Allah has monopolised, and whose knowledge He has withheld from all creatures. Neither a sent prophet nor a close angel knows it, and these matters are what the Prophet ? made clear in the hadeeth of Ibn Umar, may Allah be pleased with them both, where he says: “The keys to the unseen are five that only Allah knows,” and “the unseen” is that which is hidden and concealed from creation, and this is by way of simile, where things that are hidden from people have been likened to the precious possessions that are stored in storages and safes on which there are locks, so that only the one who holds the keys to them knows what is in them; and the unseen that Allah knows is many.
Specifying the five does not indicate a denial of the excess, but rather an indication that these are the principles of matters; and it was said, ‘it is because he was asked about them’ [691] Zaad al-‘Ibaad, (p.: 50). .
Siddeeq Khan said, “Whoever believes in a prophet or a friend of Allah (wali), or a jinn or an angel, or an imam, or the son of an imam, or a sheikh or a martyr, or an astrologer, or a performer of geomancy, or fortune teller, or a person who reveals omens, or a bRahmaan, or a monk, or a female jinn, or wicked jinn, that he has such knowledge, and he knows the unseen with his knowledge of that dark art - then he is a polytheist associator of partners with Allah, and this belief of his is one of the most void of falsehoods, and the most untrue of falsehoods.” [692] Ad-Deen al-Khalis, (1/425, 426).
Ibn Baaz stated, “Belief in the unseen is one of the pillars of faith and one of the characteristics of the true believers and claiming knowledge of the unseen and telling the unseen are among the characteristics of the fortune tellers who deviate from guidance, and of the characteristics of big liars, charlatans, and fortune-tellers who are misguided from the straight path.” [693] Majmoo’ Fataawaa Ibn Baaz, (3/97).
Evil Omen
Islam came to destroy the beliefs of ignorance and repel illusions and fantasies that mess with the minds, and the superstition is of the ethics of ignorance that Islam obliterated. It signifies a sense of pessimism. What befalls the servants would not have missed them, and what missed them could not have befallen them, so no calamity has befallen the earth; such as drought, the destruction of plants and fruits, or in the soul; such as diseases, aches, poverty, and death - but it is written in the Preserved Tablet before the creation of the souls, as it is stated in the words of Allah Almighty, “No calamity befalls the earth or your own selves, but it is (pre-destined) in a Book before We bring it into being, - Indeed it is easy for Allah.” Al-Haadeed: 22.
Allah Almighty also states: “When good times came to them, they said, “This is our right.” And if an evil touched them, they took it as an ill omen of Moosa and those with him. Listen, their ill omen lies with Allah only, but most of them do not know.” Al-A’raaf: 131.
In this ayah, Allah Almighty tells that the people of Pharaoh would say, if a good situation came to them such as well-being, prosperity, abundant rain, and abundant fruits, “These are many blessings are for us, because we deserve it and are worthy of it,” and they did not thank Allah for it.  Whereas, if a bad situation befalls them at times, like barrenness, drought, lack of livelihood, and the coming of diseases, they will tell Moses and those with him from among the believers that they are bad omens and would say: “This calamity came to us because of Moses and those who believed in his religion!” Allah Almighty made it clear that whatever evil befalls Pharaoh, and his people is only predestined for them from Allah Almighty, as a punishment for them because of their unbelief, and it is not from Moses and the believers with him, but most of the people of Pharaoh did not know that; so, superstition and bad omen are characteristics of the disbelievers, hence the Muslims should avoid it and put their trust in Allah. All matters are in His hand alone, Glory be to Him, and the true misfortune that calls for all harm is to disobey the Lord of the worlds, the Mighty and Sublime.
And on the authority of Aboo Hurayrah (may Allah be pleased with him) on the authority of the Prophet, may Allah’s prayers and peace be upon him, who said: “There is no 'Adwa (no contagious disease is conveyed without Allah's permission, nor is there any bad omen (from birds), nor is there any Haammah (one meaning: bad omen derived from owls and crows), nor is there any bad omen in the month of Safar.” [694] Narrated by Al-Bukhaaree (5757) and the wording is his, and Muslim (2220).
In this hadeeth, the Messenger of Allah ? instils in the believers the certainty in Allah and good reliance on Him, and cuts off the illusions of those who engage in superstitions and those who believe in harm and benefit in other than Allah; the Messenger of Allah ? informed that: there is «no infection» that affects in its nature, but this happens in accordance to the predestination of Allah and predetermination. Infection: is the contagion that is transmitted from the patient to others. They thought that the disease is contagious by itself, the Prophet ? informed that Allah Almighty He is the disposer of the cosmo; He is the one who causes disease and reveals cure, as the Prophet ? also told that “there is no divination by using a bird.” What is meant by it is bad omen. The people of al-Jahilyyah when they set out on journey for some of their needs or trade, if they saw the birds flying from their right, then they rejoiced over it and continued on their journey. And if it flew to their left, they would take that as a bad omen and they would come back, so the divine law forbade that, because it has no truth to be believed or relied upon, but rather it is pure imagination by consuming what has no truth or origin. The bird has no utterance and no discernment to the extent something is inferred from its action.
Also, the Messenger of Allah ? nullified bad omen and haammah superstition based on crows and owls, and that this pre-Islamic belief does not exist under the shadow of Islam. Haammah: is said to be the name of a bird, which is what is meant in the hadeeth. That is, they would take it as a bad omen, and it is a bird of the night. It was said: It is the owl.
Among the pre-Islamic beliefs that Islam abolished, and this hadeeth stipulated it: to hold the month of Safar as bad omen, so Islam forbade that; for it is one of the months of Allah, in which good and evil occur, and nothing happens except by the decree of Allah.
Also, on the authority of Aboo Hurayrah, narrating from the Prophet ? who said, “Divination by using birds (Tiyarah) is polytheism.” [695] It was included by Aboo Dawood (3910), Al-Tirmithee (1614), Ibn Maajah (3538), and Ahmad (3687) at length. Al-Tirmithee said: It is hasan saheeh, and Ibn Hibbaan authenticated it in his Saheeh (6122), Ibn al-Arabi in “Aaridah al-Ahwathee” (4/108), Ibn Daqeeq in “Al-Iqtirah” (125), and al-Albaanee in  Saheeh Sunan Abee Dawood) (3910), Al-Waadi’ee in “Al-Saheeh Al-Musnad” (876), and its chain of narrators was authenticated by Ahmad Shaakir in the takhreej of “Musnad Ahmed” (6/110), and Shuayb Al-Arnaa’oot in the takhreej of “Sunan Abee Dawood” ) (3910).
The Prophet ? judged Tiyarah - which means taking something as a bad omen - that it is polytheism, and it was so, because they believed that it would bring them benefit or repel them harm, if they acted in accordance with it, it is as if they had associated partners with Allah, the Mighty and Sublime; in it, the heart is attached to other than Allah, and because it is from the actions of the polytheists, and if there was nothing in it but a bad thought about Allah, it would suffice for its ugliness. The duty is to think well of Allah Almighty, to rely on Allah alone, and to attach the heart to Him, Glory be to Him, the Highest [696] Zaad al-‘Ibaad, (p.: 82). .
On the authority of Aboo Huraira (may Allah be pleased with him) he said: “I heard the Prophet ? say, ‘There is no superstition based on birds, and the best of it is the good omen.’ It was said: ‘O Messenger of Allah, and what is the good omen?’ He replied, ‘The good word that one of you hears.’” [697] Narrated by Al-Bukhaaree (5754) and Muslim (2223), and the wording is his.
A good, righteous word brings reassurance and comfort to man, especially in times of distress, as it gives him good tidings of the approaching relief. And in this hadeeth, the Prophet ? forbids superstition based on birds. It is the bad omen about something that is seen or heard, and it is imagined that something bad will happen to it, so it is thought that this thing is the reason for what is happening, hence one resorts to superstition and bad omen through it, but everything is as per the decree of Almighty Allah. Then the Prophet ? clarified that the best of those thoughts whose effects appear in reality: it is the good omen, and it is the good word that the believer hears that makes him think well about His Lord and makes his bosom to expand, and it grants comfort to his heart.  A good omen helps a person to strive to fulfil his tasks and complete them. [698] Zaad al-‘Ibaad, (p.: 109).
Here are some of the sayings of the people of knowledge about using birds for superstition and its rulings:
Al-Bayhaqee said, “As for seeking divination by scolding birds and disturbing them from their nests when a person wants to go out for a need, so that if it (bird) passes on the right, he is optimistic about it, and carries on, and if it passes over the left side, he is pessimistic about it and sits. This is the action of the people of the Jaahiliyyah, who used to dictate that, and did not attribute plans to Allah, the Mighty and Sublime. Whoever among the people of Islam does this in this manner deserves to be warned rather than to be praised.” [699] Al-Jaami’ li Shu’ab al-Iman, (2/396).
Ibn Abd al-Barr said: “He who uses birds for divination has sinned, and his sin is upon himself due to in his divination using the birds, due to not relying on Allah and for giving up explicit faith, because what he used for superstition falls on himself in reality, as there is no divination using birds in reality and nothing happens but what Allah wills according to His past knowledge.” What I say in this section is: submitting to the command to Allah Almighty and leaving the severance on Allah by being superstitious in anything.” [700] Al-Tamheed, (9/285).
Al-Qurtubee says, “He, peace be upon him, used to hate divination by using birds, because they are from the actions of polytheists, and because they bring evil thoughts about Allah, the Mighty and Sublime.” [701] Tafseer Al-Qurtubee, (6/60).
Ibn Rajab states, “Divination (deriving bad omen) by using birds is one of the actions of the people of polytheism and unbelief, there is a mention about this in His book about the people of Pharaoh, the people of Salih, and the people of the village to which the messengers came... And the search for the causes of evil from looking at the stars and the like are part of divination and those who search for it are mostly not engaged in the acts of obedience that repel the affliction, rather they are commanded to stay at home and not move, and this does not prevent the enaction of decree and destiny.” [702]Lataa’if  Al-Ma’aarif, (p. 71).
Ibn al-Haafidh at-Taftazaanee says, “Know that whoever believes that these matters are causes for the consequences of them, and does not attribute the plan to Allah Almighty, then he is an unbeliever, and if he knows that Allah Almighty is the influencing force, but he added the sequence of the effects to those things according to the normal experience. If he puts himself in that position, he has done something wrong, and if he is caught by a bad omen, then he should seek refuge in Him, the Exalted, from evil, and he should proceed to do it, what he finds in himself will not harm him. Otherwise, he will take it on board, and perhaps that disliked punishment will happen to him, as punishment for him, as it used to happen often to the people of the pre-Islamic era.” [703] Al-Durr Al-Nadeed, (p. 64)
Al-Munnaawee states in the explanation of the hadeeth, “Divination by suing birds is polytheism (shirk),” [704] Aboo Dawood (3910), al-Tirmithee (1614), Ibn Maajah (3538), and Ahmad (3687) at length from the hadeeth of Aboo Hurairah (may Allah be pleased with him). Al-Tirmithee said: It is hasan saheeh, and Ibn Hibbaan graded it authenticated in his Saheeh (6122), Ibn al-Arabi in “Ardah al-Ahwathee” (4/108), Ibn Daqeeq in “Al-Iqtiraah” (125), and al-Albaanee in  Saheeh Sunan Abee Dawood) (3910), Al-Waadi’ee in “Al-Saheeh Al-Musnad” (876), and his chain of narrators was authenticated by Ahmad Shaakir in the takhreej of “Musnad Ahmed” (6/110), and Shuayb Al-Arnaa’oot in the takhreej of “Sunan Abee Dawood” ) (3910). “i.e.: from polytheism, because the Arabs used to believe that what they perceive as a bad omen is a cause that affects the occurrence of the bad thing. And noting the causes in the whole is a hidden shirk, so how if nasty ignorance and bad belief join them, and whoever believes that other than Allah benefits or harms independently, then he has committed polytheism.” [705] Fayd al-Qadeer, (4/294).
Ibn Uthaymeen says concerning divination using birds, “It is being pessimistically superstitious, whether that is related to a seen or heard thing, and it was said: It is being pessimistically superstitious with a known visual or audible thing, time or place, and this is more comprehensive, and includes what is not seen or heard, such divination related to time.
The origin of at-Tatayyur: is being superstitious, but it was added to using the bird for it; this is because most superstitions among Arabs was related to the birds, so the word got stuck with it. Otherwise, its general definition is being superstitious about that which is visible, audible, or known.
The Arabs were superstitious about birds, time, place, and people, and this is polytheism, as the Prophet ? said. Thus, superstition should not occur to a person at all, because it makes his life difficult for him, so it is obligatory to follow the example of the Prophet ? wherein he liked the good omen [706] As is narrated in the marfoo’ hadeeth of Anas bin Maalik: ..and I like the good omens..,. Narrated by Al-Bukhaaree (5776) and Muslim (2224) at length. , then a person should be optimistic about good and not be superstitious [707] Al-Qawl al-Mufeed ‘ala Kitaab at-Tawheed, (1/515). .
Fortune-telling
The soothsayers or the fortune-tellers: the plural of a fortune-teller, they are a people who are contacted by devils, and they tell them about what was happening in the heavens. They steal by hearing from the sky, and they tell the fortune-teller about it, then the fortune-teller adds to this news what he adds from the fake news, and he informs the whole to the people. If something happens of what he informed of, the people believe him to be aware of the unseen, then they began to take judgements to them, thus they became the reference for the people in judgment. That is why they are called high priests; as they talk about things in the future, they say: ‘This will happen and this and that will happen,’ and it is not from fortune-telling about anything who tells about things that can be perceived by calculation, such as if he talked about a solar or lunar eclipse, then this is not from fortune-telling because it is comprehended by calculation, and such as if he said that the sun sets on the 20th of Libra, for example, at such and such an hour, this is not from the knowledge of the unseen, and as they say, ‘Halley's Comet will come out at the beginning of the year or the year after it. It is a comet with a long tail. This is not from divination in anything and informing about the conditions of the weather is not from divination as well because it is based on tangible matters [708] Al-Qawl al-Mufeed, Ibn Uthaymeen (1/531). .
On the authority of ‘Aishaah, the Mother of the Believers, may Allah be pleased with her, she said: I remarked, “O Messenger of Allah, the soothsayers used to tell us about something, then we would find it true!” He replied, “That is the true word which the jinn snatches it and throws it into the ear of his guardian, adding to it a hundred lies.” [709] Narrated by Al-Bukhaaree (3210) and Muslim (2228), and the wording is his.
In this hadeeth, the Mother of Believers, ‘Aishaah, may Allah be pleased with her, inquired from the Messenger of Allah ? about suspicion that may be presented to those who listen to the soothsayers. That is the soothsayers in the time of ignorance, or before the prohibition of Islam to listen to them, would utter things, and tell the news which would occur according to what they told, which in return would show that their words are true, so the question was, ‘what is the justification for that, and how does it happen?’
The Messenger of Allah ? replied that this is not something of the fact or truth, which one should depend on. The fact of the matter is that the word whose truthfulness is revealed is from the occurrent matter and the established truth heard from the angels, which the jinn happen to snatch from them. Perhaps the jinni survives from the bright flame by the decree of Allah, he makes the high priest hear it, and the high priest adds to it a hundred lies from himself. Therefore, Allah, the Exalted, the Majestic, forbade entry upon soothsayers, for their words, if there is a slight truth in them, however there is full of deception and lies in them.
And Allah, the Exalted and Majestic, forbade entry upon them as well, so that the belief of the believer is safe, it is not tainted by any taint of polytheism and does not cling to other than Allah, thereby seeking benefit and repelling harm from others besides Him, and believing that there are others there who know the unseen besides Allah, the Mighty and Sublime [710] Zaad al-‘Ibaad, (p.: 74). .
Abdur Rahmaan ibn Hasan Aal ash-Sheikh stated, “Fortune-telling and witchcraft are acts of disbelief.” [711] Fath al-Majeed Sharh Kitaab al-Tawhid (p. 297).
Haafith Al-Hakamee says, “As for the blasphemy of the high priest, it is in different ways:
Including: being a guardian of the devil, and the devil did not reveal to him until after he befriended him; Allah Almighty said, “And indeed, the devils reveal to their friends.” Al-An’aam: 121.
And the devil only befriends the disbelievers who befriend him. Allah Almighty states “As for those who disbelieve, their friends are the Rebels. They bring them out from the light into the depths of darkness.” Al-Baqarah: 257, and this is a second aspect.
And the third: The Almighty’s saying, “They will bring them out of the light;” That is: the light of faith and guidance, “into the depth of darkness”, that is: the darkness of unbelief and misguidance.
The fourth: And the Almighty Stated, “Whoever takes the Satan for friend, instead of Allah, incurs an obvious loss.” An-Nisaa’: 119, and this is a fourth aspect.
The fifth: Calling it ‘Taghut’ in the saying of the Almighty, “They want to take their disputes to the T?gh?t, while they were ordered to reject it. Satan wants to mislead them to a remote wrong way.” An-Nisaa’: 60, it was revealed concerning those who took their judgements to the high priest of the tribe of Juhaynah.
The sixth: And His saying: “While they were ordered to reject it,” meaning: of the Taghut. This is a sixth aspect.
And the seventh: The one whom Allah guided to faith from among the soothsayers, such as Sawad ibn Qarib (may Allah be pleased with him) his jinni did not appear to him after he entered Islam; this indicates that he did not descend upon him during the pre-Islamic era except for his disbelief and his befriending of him, to the extent that he (may Allah be pleased with him) would get angry when he used to be asked about him, to the extent that ‘Umar said to him, “What we were engaged in in terms of worshipping the idols was far greater than that!”
The eighth aspect: It is greater than the both: likening Allah Almighty in His qualities, and his disputing with Him, the Exalted, in His Lordship, as the knowledge of the unseen is among the qualities of Lordship, which Allah has kept them exclusively with Him besides others, there is no homonym to Him, no equal to and partner with Him, “With Him are the keys of the Unseen. No one knows them but He.”  Al-An’aam: 59.
The ninth aspect: That his claim includes a denial of the Book and of what Allah sent His Messengers with.
The tenth aspect: The texts indicate the infidelity of the one who asks him (the soothsayer) about something and believes what he says, so how is he himself in what he claims to be?!” [712] Ma’aarij Al-Qabool bi Sharh Sullam al-WUsool, (2/570-571).
Among the people of knowledge are those who gave the name of fortune-teller to the high priest/soothsayer:
Ibn Taymiyyah said, “The fortune-teller: a name for the soothsayer, the astrologer, the performer of geomancy, and the like, who speaks concerning knowing the things in these ways.” [713] Majmoo’ Al-Fataawaa, (35/137).
Al-Tibee said, “The fortune-teller is one of the types of soothsayers.” [714] Sharh Al-Mishkaat li At-Tibi Al-Kashif ‘an Haqaiq Sunan, (9/2989).
It was said that there is a difference between a soothsayer (Kahin) and a fortune-teller (‘Arraf):
Al-Khattaabee said, “The difference between a soothsayer and a fortune-teller is that the soothsayer only deals with the knowledge of the things that will happen in the future time, and claims to know the secrets, and the fortune-teller (‘Arraf) is the one who deals with the knowledge of the stolen thing places and the places of the things that are lost.” [715] Ma’aalim as-Sunan,(3/104).
Al-Nafrawi al-Maalikee said, “It is not permissible for anyone to believe the soothsayer, who is the one who informs about what will happen in the future, nor the fortune-teller, and he is the one who informs about what has happened, such as extracting hidden caches and pinpointing a thief, because that is a claim of the knowledge of the unseen knowledge which only Allah knows.” [716] Al-Fawakih Aa-Dawani ‘ala Risaalah Ibn Abee Zaid Al-Qayrawani, (2/344).
Ibn Uthaymeen said concerning the words of the Prophet ?, “Whoever goes to a fortune-teller and asks him about something, then his prayer will not be accepted for forty days.” [717] Narrated by Muslim (2230).    The apparent meaning of the hadeeth is that merely asking him necessitates that non-acceptance of his prayer for forty days. However, this is not an absolute pronouncement. Asking the fortune-teller and the like are divided into sections:
The first part: to ask him a simple question, for this is forbidden...
The second category: to ask him and believe in him, and consider his saying: this is blasphemy, because believing him concerning the knowledge of the unseen is a denial of the Quran. Where the Almighty stated, “Say, “None in the heavens and the earth knows the unseen except Allah.””  An-Naml: 65.
The third category: to ask him in order to test him: is he truthful or a liar, not in order to adopt his saying, this is okay...
The fourth category: He asks him to show his inability and lies, so he will test him in matters by which his lying and inability will be evident, and this is required, and it may be obligatory. [718] Al_Qawl al-Mufeed, (1/533).
The third branch: astrology
Some scholars have inserted astrology within the name of soothsaying:
‘Iyaad said: “The soothsaying in the Arabs was of three kinds:
One of them: that a person has a friend from the jinn who will inform him of what he caught by hearing from heaven, and this kind is no longer possible since the time the Prophet ? was sent.
The second: He informs him of what will occur or happen in the regions of the earth and what is hidden from him from near or far. The existence of this kind is not far-fetched.
The third aspect: The astrologers, in this kind, Allah creates in some person some powers, but lying in him is most prevalent, and part of this art is fortune-telling, and its doer is known as a fortune teller. He is the one who infers things from causes and premises to claim knowledge of them. Some of this art may be intertwined with other items such as divination by disturbing the birds on the tree, by hitting the pebbles, by studying the stars (astrology), and usual causes. All of these are known as divination. The divine law has disaffirmed them and has prohibited from affirming them and visiting them.  And Allah knows best.” [719] Sharh Al-Nawawee ‘ala Muslim, (14/223).


Astrology is also known as magic
On the authority of the Prophet ?who he said, “He who acquires knowledge from the stars, he learns a branch of magic of which he gets more as long as he continues to do so.” [720] Aboo Dawood (3905), Ibn Maajah (3726), and the wording is for them, and Ahmad (2480), with slight difference. Al-Thahabee classed it  as Saheeh in Al-Muhath-thab, (6/3233), So did Al-Albaanee in “Saheeh Sunan Ibn Maajah” (3726), Al-Waadi’ee in “Al-Saheeh Al-Musnad” (464), and its chain of transmission was authenticated by Al-Nawawee in “Riyaad As-Saaliheen” (536), Ibn Taymiyyah in “Majmoo’ al-Fataawaa” (35/193), al-Iraqi in “Takhreej al-Ihyaa” (4/144), Ahmad Shaakir in “Musnad Ahmad” (3/312), and Shu’ayb Arnaout In the takhreej of Sunan Abee Dawood, (3905), and his men authenticated Al-Shawkaanee in Nail Al-Awtaar, (7/369).
Ibn Taymiyyah says, “The Messenger of Allah ?, stated that astrology is from magic, whereas Allah Almighty stated: “And the magician does not succeed wherever he comes from.”  Taha: 69 And so is the reality; the inductive process indicates astrologers fail both in this world and in the hereafter.” [721] Majmoo’ Al-Fataawaa, (35/193).
There are different types of astrology. Of which are the following:
1- The worship of the stars, as the Sabaeans used to do, believing that the existent things in the lower world are compounded by the influence of those stars; that is why they built temples for those stars, and worshiped and glorified them, claiming that the spirituality of those stars descends upon them and addresses them and fulfils their needs. Undoubtedly, this is blasphemy by consensus. [722] “Majmoo’ al-Fataawaa” by Ibn Taymiyyah (35/177), “Sharh al-‘Aqeedah al-Tahaawiyyah” by Ibn Abee al-‘Izz (2/775), “Sharh al-Fiqh al-Akbar” by Mulla ‘Alee Qaaree (p.: 223); Tayseer Al-Azeez Al-Hameed, by Sulaymaan Al-Shaykh (p.: 441).
2- To deduce from the motions of the stars and their movements on what will happen in the future in terms of accidents and incidents, one believes that each star of them has effects on all of his movements, individually or coupled with others. [723] Ma’aalim Al-Sunan, by Al-Khattaabee (4/226), Majmoo’ Al-Fataawaa, by Ibn Taymiyyah (35/171), Tayseer Al-Azeez Al-Hameed, by Sulaymaan Aal ash-Shaykh (p. 442; Ma’aarij al-Qabool by Al-Hakamee (1/524), al-Majmoo’ ath-Thameen min Fataawaa Ibn Uthaymeen, (2/143).
In this type, there is a claim for the knowledge of the unseen, and the claim for the knowledge of the unseen is blasphemy that takes one out of religion because through this they claim to share with Allah one of His special attributes, which is the knowledge of the unseen, and also because it is a denial of the Almighty’s saying, “Say, “No one in the heavens and the earth has the knowledge of the Unseen except Allah.” An-Naml: 65 This statement is one of the strongest types of restriction because it entails the negation as well as the exception.
It is also a denial of what the Glorified said, “And with Him are the keys to the unseen, only He knows them.”  Al-An’aam: 59. [724] Tayseer Al-Azeez Al-Hameed, by Sulaymaan Al-Shaykh (p.: 442), al-Qawl as-Sadeed, by Al-Sa’dee (p. 77, 84), Adwaa’’ Al-Bayaan, by Al-Shanqeetee (2/197), Fataawaa Ibn Baaz, (2/120), al-Majmoo’ ath-Thameen min Fataawaa Ibn Uthaymeen, (1/143).
3- What a person does who writes the letters of Aboo Jaad and assigns for each letter a certain amount of a known number and based on that he places the names of humans, times, places and other things, and he keeps a known collection for himself, and subtracts a specific amount from it and establishes a specific number, and he attributes that to the horoscopes known to the mathematicians. Then he passes judgment on those rules about felicity and bad luck, and other things that Satan suggests to him. [725] Ma’aarij Al-Qabool, by Al-Hakamee (1/523), and a detailed hadeeth on the knowledge of these letters can be seen in “Muqaddimah, The Introduction of Ibn Khaldun” (3/1159 - 1196), “Abjad Al-’Uloom” by Muhammad Siddeeq Hasan ( 2/236).
This type also includes the claim of participation with Allah in the knowledge of the unseen, which is unique to Him, Glory be to Him. [726] And what is called arithmetic sentences, to benefit from it in facilitating the memorization of the times of events and facts and the like: it is not of this kind.
Detailing the issue of studying the stars (stargazing), Ibn Battah al-Akbaree said: “The matter of the stars is twofold:
- One of them is obligatory to be known and acted upon. As for what must be known and acted upon: it is to learn from the stars what a person gets guided thereby in the darkness of land and sea, and to know the Qiblah and prayers, and paths. This is the kind of knowledge about the stars which the Quran and Sunnah talked about.
- As for that which it is not permissible to studying and believe in, and which we must withhold from is astrology, it is that the stars should not be judged by an action, nor can it be judged for them for something to happen, as the ignorant claim that astrology is part of the knowledge of the unseen, and there is no power to do good but with Allah.” [727] Al-Ibaanah Al-Kubraa, (3/244).
Ibn Abee al-‘Izz states, “The art of astrology whose content is making judgments and believing in influence, which is to infer ground incidents on earth from astronomical conditions, or believing in a combination between astronomical forces and earthly disasters; it is a prohibited profession by the Book and the Sunnah, but in fact it has been forbidden on the lips of all sent messengers; the Almighty states, “A magician does not succeed wherever he comes from.” Taha: 69, and the Almighty also states, “Have you not seen those who have been given a share from the Book? They believe in Jibt (superstition) and Taaghoot (false objects of worship) and say concerning those who disbelieve, “They are better guided in their way than those who believe.””  An-Nisaa’: 51. ‘Umar ibn al-Khattab said, may Allah be pleased with him and others: “Al-Jibt means magic .... They have all agreed i.e.: the people of knowledge that whatever is of the kind of invoking the seven planets, or others, or addressing them, or prostrating to them and drawing close to them with appropriate clothing, rings, incense, and the like, then all this is blasphemy, and it is greatest door to polytheism, it is obligatory to close it and shut it.” [728] Sharh al-‘Aqeedah at-Tahaawiyyah, (2/ 762-765). And see: Majmoo’ al-Fataawaa, by Ibn Taymiyyah (192-1935-195).
Sulaymaan ibn Abdullah ibn Muhammad ibn Abd al-Wahhaab said, “Know that the study of stars is of three types:
One of them: What is blasphemy by the consensus of the Muslims, which is to say that the beings in the lower world are compounded by the influence of the planets and spiritualities, and that the planets are elective agents, and this is blasphemy by the unanimous consent of the Muslims, and this wrong belief is the viewpoint of the Sabaean astrologers to whom the friend of Allah, Ibraaheem, peace be upon him, was sent … .
The second: Inferring earthly accidents by the paths of the planets, their meeting and separation, and the like, however, one says: This is at the end by the decree and will of Allah, so there is no doubt that it is forbidden. The latter scholars have differed as to the declaration of the infidelity of the one who said that, and it should be a definite decision for his infidelity because it is a claim to the knowledge of the unseen, which Allah Almighty reserved for His knowledge which does not indicate it.
The third: What the author i.e.: Muhammad Ibn ‘Abd al-Wahhaab in Kitaab al-Tawheed mentioned concerning learning the phases/positions of the celestial bodies. [729] Tayseer Al-Azeez Al-Hameed in Explanation of the Book of Tawheed, (p. 378).
Ibn Baaz said, “The science of astrology, the so-called foretelling, palm reading, cup reading, and fortune-telling: all of these are from the sciences of the pre-Islamic era, and from the evils that Allah and His Messenger have forbidden. Furthermore, it is from the actions of the Jaahiliyyah and their false sciences that Islam came to nullify and warn against their doing, or approaching someone who performs them and asking him about something of them, or believing him in what he was told of that, because it is from the knowledge of the unseen that Allah has preserved; The Almighty said, “Say: No one in the heavens and the earth knows the unseen but Allah.” An-Naml: 65.” [730] Majmoo’ Fataawaa Ibn Baaz, (2/125).
Ibn Uthaymeen says, “The science concerning stars (both astronomy and astrology) is divided into two parts:
1- The science of influence.
2- The science of movement.
The first is the science of influence. This is divided into three sections:
A: To believe that these stars are active agents, meaning that they are the ones that create accidents and evils; this is a major shirk because whoever claims that there is a creator besides Allah, then he is a polytheist, a committer of major shirk, and this person has made the subjugated creature a creator that is subjecting.
B: To make them a cause for which he claims the knowledge of the unseen, so that he infers from their movements, movements and changes that such and such will occur, because the so-and-so star has become such and such, such as saying: This person's life will be a misery; for he was born during the period of the so-and-so star, whereas that person’s life will be happy, because he was born during the time of the so-and-so star; this individual has taken the knowledge of the stars as a means of claiming the knowledge of the unseen, and claiming the knowledge of the unseen is blasphemy that takes one out of religion, because Allah says, “Say, “None in the heavens and the earth knows the unseen except Allah.”” An-Naml: 65. This is one of the strongest types of rhetorical restriction because it is by negation and affirmation. So, if someone claims to have the knowledge of the unseen, he has denied the Quran.
C: To believe in them as a cause for the occurrence of good and evil, i.e., that if something happens, he attributes it to the stars, and does not attribute anything to the stars but after its occurrence; this is a minor kind of polytheism ... .
The second: the science of motion/movement. This is divided into two parts:
The first: to infer from its movement religious interests; this is legally required, and if it helps in obligatory religious interests, then learning about them is obligatory, such if one wants to calculate using the stars the direction of the Qiblah; for example, the so-and-so star turns one third of the night towards the Qiblah, and the so-and-so star turns the quarter of the night towards the Qiblah. This knowledge is of great benefit.
The second: to infer from their motion worldly interests; there is nothing wrong with this, and it is of two types:
The first type: to infer from them the directions, such as knowing that the Pole is located in the north, and Capricorn, which is close to it, revolves around it in the north, and so on; this is permissible, the Almighty said, “And by signs and by the star they are guided.” An-Nahl: Ayah 16.
The second type: to refer therefrom the seasons, which is known by learning the lunar phases; this is hated by some of the predecessors, whereas it allowed by others.
And those who hated it said, “It is feared that if it is said, ‘The So-and-so star has risen, then it is the time of winter or summer,’ that some of the common people may think that it is it which brings cold, heat, or wind.
The correct view is that it is not makruh (undesirable) to learn it ... . Thus, the correct view is that there is nothing wrong with learning the phases of the moon because there is no shirk (polytheism) in it, unless one learns it to add to it the coming of rain and the occurrence of hail, and that that is the bringer of it; this is a kind of polytheism. As for mere knowledge of the time: whether it is spring, autumn, or winter, this is fine.” [731] Al-Qawl al-Mufeed, (2/5).
As for inferring from the stars earthly accidents that will occur, with the belief that this is by the decree and will of Allah, it is absolutely forbidden.
Ibn Taymiyyah said, “The profession of studying the stars whose content is deducing judgements and influence, which is the inference of terrestrial events from astronomical conditions, and the combination of astronomical forces and earthly variables, this is a forbidden profession in the Book and the Sunnah and the consensus of the ummah, rather it is forbidden on the lips of all the messengers in all the previous heavenly sent religions.” [732] Majmoo’ Al-Fataawaa, (192-1935).
Ibn Rushd al-Jadd said, “There is a difference of opinion regarding the astrologer, who judges through his astrological knowledge, by saying that he knows when so-and-so will come, and he knows the time of rain, what is in the wombs, and what the people are pleased with from the news, and what will happen in terms of sedition, horrors, and the like among those items that are from the unseen. It was said: This is infidelity by which killing of such a person must be carried out without demanding repentance, ... . It was also said: He will be told to repent, and if he repents, then he is safe, otherwise he will be killed ... . And it was stated: He will be rebuked for that and disciplined for it. However, what I state is: This is not a difference of opinion in one context, but rather a difference in the rulings according to different circumstances. If the astrologer claims that the stars and their differences in rising and setting are the cause of all of this, and he had kept this belief secretly, then evidence was brought forward, then he will be killed without demanding repentance, because he is an infidel and heretic. However, if he declares that openly and is not secret about, he reveals it and argues about it, then he will be told to repent, and if he repents, then that is acceptable, otherwise, he will be killed in the same way as an apostate.
And if he is a believer in Allah, the Mighty and Sublime, acknowledging that the stars and their differences in rising and setting have no influence on anything that happens in the world, and that Allah is the Doer of all of that, except that He made them indicators for what he Allah does; then this person will be reprimanded for his creed, and will be continuously disciplined until he gives this up and he retracts his belief and repents of it, because that is an innovation with which he will be criticised, and his imamate and his testimony are invalidated thereby, according to what Sahnoon said in his works concerning newly happened incidents, Kitaab ash-Shahaadaat (the Book of Testimonies).” [733] Al-Bayaan wa Al-Tahseel, (17/407).
Furthermore, Ibn Hajar says, “Disbelief will not be assigned to those who said that, however, only he will apostatise who attributes the creation of incidents to it, and as for the one who makes them only a sign of the occurrence of something on earth, then that is not an apostasy.” [734] Fath Al-Baaree, (6/295).
Suleiman ibn Abdullah Aal Ash-Sheikh says, “Inferring terrestrial events by the paths of the planets, their convergence, their separation, and the like, and then he says: ‘This is by the decree and will of Allah;’ the latter scholars differed as to declaring the infidelity of the one who said that, and his infidelity should be definitely taken into account because it is a claim to the knowledge of the unseen, whose knowledge Allah has reserved for Himself and to which He does point.” [735] Tayseer Al-Azeez Al-Hameed, (p.: 379).
Seeking rain from the stars:
Allah Almighty said, “And take your denial as your livelihood?” Al-Waaqi'ah: 82.
On the authority of Aboo Maalik Al-Ash’aree (may Allah be pleased with him) that the Prophet ? stated, “There are four matters in my Ummah of the pre-Islamic era, which they will not forsake: pride in ancestry, slandering about lineages, seeking rain from the stars, and wailing over the dead.” [736] Narrated by Muslim (934)
On the authority of Zayd ibn Khaalid Al-Juhannee, may Allah be pleased with him who said, “Allah’s Messenger ? led us in the morning prayer at al-Hudaibiyah after rain which had fallen during the night, and when he finished, he turned to the people and asked, “Do you know what your Lord has said?” They replied, “Allah and His Messenger know best.”  He told them that He had said, “This morning there were among My servants those who believe in Me and those who disbelieve in Me.” The one who said, “We have been given rain by Allah’s grace and mercy” is the one who believes in me and disbelieves in the star, but the one who said, “We have been given rain by such and such a rainy star” is the one who disbelieves in me and believes in the star.”” [737] Narrated by Al-Bukhaaree (1038).
What the people of the pre-Islamic era used to do was to attribute rain to the stars, believing that it in itself affects the creation or sending of rain, and this is blasphemy, and thus they make their share of Allah’s sustenance as a means of denying Him instead of thanking Him for His bounty, as Allah Almighty made clear in the noble ayah; it is incumbent upon the servants, if good befalls them, that they see it from Allah, and attribute it to Him, and give thanks to Him for it.
In the hadeeth of Aboo Maalik Al-Ash’aree (may Allah be pleased with him) the Prophet ? mentions four matters of the pre-Islamic era that still occur in this Nation, so he warned us of them, and that whoever adopts one of them has adopted one of the pre-Islamic characteristics.
Among those characteristics are: “Seeking rain from the stars,” and the Arabic word al-Istisqaa means to ask for water, and what is meant by it is to believe that the fall of rain is with the appearance of such a star, and when he thinks that the star has an independent effect in rainfall, then he has committed major polytheism. Allah Almighty states, “Surely, it is Allah with whom rests the knowledge of the Hour; and He sends down the rain, and He knows what is in the wombs. No one knows what he will earn tomorrow, and no one knows in which land he will die. Surely, Allah is All Knowing, All Aware.”  Luqmaan: 34.
Whoever makes these stars a cause while also having his belief that Allah, the Mighty and Sublime, is the Creator and the Doer, which is lesser shirk because whoever makes a cause that Allah did not make a cause, neither by his revelation nor by his decree, then he is a polytheist committing a lesser shirk.
In the hadeeth of Zayd ibn Khaalid al-Juhannee (may Allah be pleased with him) the Messenger of Allah ? states that there is neither one who can benefit nor harm except Allah Almighty, and that it is blasphemy and polytheism to believe in the benefit and harm in the causes distantly from Allah Almighty; it happened that the sky rained at night in “Al-Hudaibiyah” - a village near Makkah that was named after a well in it - so when the Messenger of Allah ? prayed the prayer of the dawn (Fajr) on that night, he turned to the people with his honourable face, and asked them: “Do you know what your Lord, the Mighty and Sublime, said?” They answered him: “Allah and His Messenger know best.” Then the Messenger of Allah ? informed them that Allah, the Exalted, the Majestic, said: “People fall in relation to rain in two categories:
A kind that believes in Allah Almighty, does not associate anything with Him, and knows that Allah is in control of the matter and Sender of this rain.
A kind that disbelieves in the Oneness of Allah Almighty, and associates others with Him.
As for those who said: We received rain due to the grace of Allah and His mercy, he assigned the rainfall in reality to Allah, thus, that is a believer and believer in the Oneness of Allah, the disbeliever in the planetary influence, but whoever said: We were rained due to such and such a star, then, that is an infidel in Allah, a believer in the planetary influence. Hence, whoever associates rainfalls and other ground accidents to the movements of the planets in their rise and fall, believing that they are the real doers, then he is an unbeliever and a polytheist in his oneness of His Lord.
And if he does not believe so, then it is from the lesser shirk because he ascribed the grace of Allah to someone else, and because Allah did not make the star a reason for rain to fall on him, but rather it is a grace and mercy from Allah. He withholds it whenever He wills and sends it down whenever He wills.
Additionally, it is Sunnah for every believer to say as the Prophet ? directed: “It has rained on us with the grace and mercy of Allah.” [738] Zaad al-‘Ibaad, (p. 77).
Ash-Shaafi’ee said, “Whoever says: ‘We have been granted rain by the grace and mercy of Allah,’ then this is faith in Allah, because he knows that only Allah Almighty sends down and gives rain. As for the one who says, ‘We received rain because of such-and-such star,’ based on what some polytheist used to mean in terms of attributing the rainfall to a particular condition, then that is disbelief, as the Messenger of Allah ? said so, because the condition is encapsulated within a time, and time is a creature that does not possess anything for itself or for anyone else, and it does not make rain and does not make anything.
As for the one who said: It rained in such-and-such a condition, meaning: It rained at such-and-such a time, then that is the same as his saying: It rained in such-and-such a month, and this is not unbelief, however other words are more beloved to me than it. I like that he clearly expresses, ‘We received rain at such-and-such time.’” [739] Al-Umm, (2/551).
Ibn Abd al-Barr states, “As for what he (the Prophet) said, quoting from Allah, the Mighty and Sublime: “Some of my servants have become believers in me and disbelievers,” it means to me in two ways: As for one of them: the planetary condition is the cause of the descending of water, and it is the originator of the clouds besides Allah, then that is an infidel of expressive infidelity, and he must be told to repent and killed, due to the rejection of Islam and denial of the Quran. The other aspect: to believe that Allah caused the water to fall through the condition/star, and that it is the cause of the rainfall according to what Allah has ordained and preceded in His knowledge. This, even though, is a permissible aspect, however, it also contains disbelief in the bounty of Allah, the Mighty and Sublime, and ignorance of His subtle wisdom, because he sends water down whenever he wants, once through such-and-such a condition/star and other times without any condition, and often the condition/star is empty and nothing of water descends with it, and that is again from Allah, and not due to the condition.” [740] At-Tamheed, (16/286).
Ibn Rajab said, “Blessings should never be added to the causes, but rather to their causer and determiner, as in the authentic hadeeth of the Prophet, ?: ‘Allah’s Messenger ? led us in the morning prayer after rain which had fallen during the night, then he asked, “Do you know what your Lord has said?” They replied, “Allah and His Messenger know best.” He told them that He had said, “This morning there were among my servants believers in me and disbelievers.” The one who said, “We have been given rain by Allah’s grace and mercy” is the one who believes in me and disbelieves in the star, but the one who said, “We have been given rain by such and such a rainy star” is the one who disbelieves in me and believes in the star … .” [741] Lataa’if  Al-Ma’aarif (p. 71). This indicates that the intent is to negate the effect of these causes by themselves without believing that they are by the decree and decree of Allah. Whoever attributes something of the bounties to others than Allah with his belief that it is not from Allah, then he is a polytheist in reality, and if it is with the belief that it is from Allah, then it is a kind of hidden polytheism.”
Burhaan ad-Deen Ibraaheem ibn Muflih said, “It is desirable to say: It has rained on us by the grace and mercy of Allah, and it is forbidden say that it is due to the influence of such-and-such condition/star, based on the narration of Zayd ibn Khaalid, and it is in Saheeh al-Bukhaaree and Saheeh Muslim, and adding rain to the condition besides Allah is unbelief by consensus.” [742] Al-Mubdi’ Sharh Al-Muqni’ (2/193).
Ibn Uthaymeen said, “Informing what happens in the constellations or stars if it is just news, by saying: It is customary to say that in the so-and-so star or the so-and-so constellation, it happens so and so. This is fine as it is only news. But if he believes that the Zodiacal signs have an effect on accidents, then this is forbidden, and it is a kind of polytheism, and likewise if he believes that the stars that are not the Zodiacal signs have an influence on accidents, then this is a kind of polytheism that is not permissible and should not be believed in. This is the rule: if he informs about what usually happens; for example, to say: If such-and-such a constellation enters, then there is a lot of rain; there is nothing wrong with it. This is an occurring reality. However, if he believes that the constellation has an influence, then this is a kind of shirk.” [743] Al-Liqaa’ ash-Shahree, (The meeting number: 58).
Science of Horoscopes
Among the modern applied scenarios of astrology and fortune-telling is what is falsely called the science of horoscopes, which has spread in some newspapers, magazines, satellite channels and others under the title: horoscopes, or luck and horoscopes, your luck and stars, or your luck today, and so on.
Its people claim that they infer by means of the horoscopes, the knowledge of the nature of people and the characteristics of the new-born in each of the months, and they claim that such-and-such will happen to you, and beware of such-and-such things, and other things from fortune-telling and claims of the knowledge of the unseen.
What indicates that they are false inferences and false assumptions is that astrologers themselves differ in the number of constellations, their names, and their duration, and differ in their indications of the nature of creation, and their characteristics and differ in the period that is assigned to each constellation.
The ruling on learning that and spreading it is like the ruling on astrology and fortune-telling. Whoever believes that the constellations have a control in the cosmo and an influence on accidents and creatures, then this is a major disbelief. However, whoever believes that they are only signs that can be used as evidence for earthly events - and that the whole matter belongs to Allah - then this is part of polytheism related to causes, and it is forbidden, and is a minor blasphemy that may lead him - and Allah forbid - to a greater disbelief and claim to the very knowledge of the unseen and quarrel with Allah concerning what He is specific with.
The ruling on the one who follows that and the one who reads it is the ruling on the one who comes to the soothsayer and asks him; If he asks him and believes in him, then his prayer will not be accepted for forty days, and if he believes that the high priest himself knows the unseen, then he has fallen into major disbelief, Allah forbid.
Ibn Baaz said in an answer to the ruling on Zodiac signs and coming to their practitioners, “All of this is false and has no basis, rather it is from the reprehensible and rebuked superstition, and forbidden bad omen. The result is that there is no specialty for such-and-such a Zodiac sign or a star because to say that whoever is born due the period of the such-and-such a star or constellation, then this will happen to him; all of this is false.” [744] Fataawaa Noor ‘ala ad-Darb, (3/394).
He also said, “All beliefs in the stars, zodiac signs, months, days, and places: all of them are invalid except what is proven in the purified Sharee’a... . Attachment to the stars and the zodiac signs and other things which are parts of creation, is of several kinds:
Including: What is major blasphemy without any suspicion or disagreement among the people of knowledge, which is: to believe that these stars and constellations - which are twelve constellations - or the sun, or the moon, or any of the people; that he/it has control over the cosmo, or that he/it manages part of the cosmo; this is major polytheism, and greater infidelity, we ask Allah for well-being.” [745] Majmoo’ Fataawaa Ibn Baaz, (8/120).
It has been mentioned in the fatwas of the Permanent Committee, “Attaching fortune and misfortune to the cosmo and constellations: one of the polytheism of the first people among the Magians, and Sabaean philosophers, and others like them from the communities of disbelief and polytheism, and claiming to know that is apparently claiming to have knowledge of the unseen, and this is a dispute with Allah in His reign, and this is a great act of polytheism. Then it is in reality a falsehood, lying, manipulating people's minds, consuming their money unjustly, introducing corruption into their beliefs, and deceiving them. Accordingly, the (the Zodiac signs of luck) are forbidden to publish, look at and spread them among people, and it is not permissible to believe them. Rather, this is one of the branches of unbelief and an insult to monotheism, and one must beware of that, and it is recommended to leave it, to rely on Allah, glory be to Him, and to rely on Him in all matters.” [746] Fatwas of the Permanent Committee - 2, (1/203).

Astronomy and astronomical science
Astronomy is a science based on inspections and organised observations, which studies the cosmo, including celestial bodies and cosmic phenomena, and naming it with this name is a modern coinage, which replaced the old name, which is cosmology or astronomie. [747] Abjad Al-Uloom, by Siddeeq Hassan Khan (p. 556); [al-Mawsu’ah al-‘Arabiyyah al-‘Aalamiyyah],The International Arabic Encyclopaedia, (17/482).
It is not the forbidden science of astrology with its divisions and forms.
Ibn Battah al-‘Akbaree says, “The matter of the stars is of two kinds: one of them is obligatory to be known and to be acted upon.
As for what must be known and acted upon: it is to learn from the stars that which guides them in the darkness of land and sea, and by it one knows the Qiblah, prayers and the roads.  Concerning this kind of knowledge, the Quran and the Sunnah have mentioned.
As for that which it is not permissible to investigate and believe in, and which we must withhold from is astrology, it is that an action should not be judged for the stars, nor is an incident should be judged to occur due to them, as the ignorant claim astrology as being part of the knowledge of the unseen. There is no power to do good except with Allah.” [748] Al-Ibaanah Al-Kubraa, (3/244).
Ibn Rushd said, “A man’s saying: The sun will eclipse tomorrow, and the moon will eclipse on such-and-such a night, from the point of view of studying the stars and astronomy, is not the same as what he says in this aspect that so-and-so will come tomorrow, in all aspects … .  Knowing the time of the eclipse with what we have mentioned in terms of the stars and the method of calculation is not a claim to the knowledge of the unseen, nor misguidance and blasphemy in any way, but it is disliked engaging in it, because it is among those things that do not concern.” [749] Al-Bayaan wa Al-Tahseel, (17/405-406).
Ibn Taymiyyah said about the science of astronomical arithmetic, “It is the knowledge of the sizes of the celestial bodies and the planets, their characteristics and the magnitudes of their movements, and what follows that. This is originally a correct science without doubt, such as the knowledge of the earth and its description and so on.” [750] Majmoo’ Al-Fataawaa, (35/181-182).
Ibn Baaz said about the ruling on forecasting weather conditions and the blowing of winds and the coming of rain, “Observations have evidence, if they say in them: Allah willing or by Allah’s permission, and they are on a followed method that they know; it is not from the claim of the knowledge of the unseen, if it is on a method that they know of the winds that drive, and the clouds and the like… .  It is not permissible to firmly definitely forecast, rather one should say, ‘By Allah’s permission, or Allah willing, or by Allah’s will.’ As for the assertion of this, then that is not correct, one cannot be certain of it, only one who sees it can be certain of this.” [751] Miscellaneous Issues concerning the Creed, (the official website of Shaykh Ibn Baaz).
Ibn Uthaymeen says, “‘Is it part of fortune-telling what is now reported about weather conditions within twenty-four hours, or the like?’ The answer: ‘No, because it is also based on sensory matters, which is the behaviour of the weather.” [752] Al-Qawl al-Mufeed, (1/531).
In the fatwas of the Permanent Committee it mentions, “The knowledge of cosmological arithmetic and the knowledge of the rising positions of the stars is not from fortune-telling and it is not forbidden to use it, but it is not permissible to take it in a religio-legal matter, such as fasting, pilgrimage and the like. It is not part of learning the science of astrology that is forbidden.” [753] Fatwas of the Permanent Committee - 1, (1/633).
Spying for the benefit of the disbelievers
Allah Almighty states, “The believers must not take the disbelievers as friends instead of the believers. And whoever does that, has no relation with Allah whatsoever, unless you (do so) as a protective measure (in order to) save yourself from them.”  Al-Imraan: 28.
Ibn Jareer says, “The meaning of this is: O believers, do not take the disbelievers as backers and supporters, taking them friends for the benefit of their religion, and assisting them against the Muslims rather than doing this with the believers, and directing them to their faults. And whoever does that, then he has no relation with Allah whatsoever, meaning: He is absolved of the relation with Allah and Allah is absolved of him by his apostasy from his religion and his entry into disbelief.” [754] Tafseer of Ibn Jareer, (5/315).
Among the forbidden actions that have been disputed about the infidelity of the perpetrator is spying, revealing secrets, and pointing out the faults of Muslims for the benefit of the warring disbelievers.
A group of scholars said, “It is blasphemy, and it is attached to assistance and loyalty that makes one a disbeliever.” Another group of scholars said, “It is a major sin, and it is not part of assistance and that friendship that makes one a disbeliever.”
The reason for the disagreement in that is the disagreement concerning the ruling on the action of Haatib ibn Abee Balta’ah (may Allah be pleased with him) when he revealed the secret of the Prophet ? to the polytheists, and none of the scholars held the view of Haatib’s unbelief, may Allah be pleased with him. [755] Whoever said: The action is blasphemy, he said: Haatib did not commit blasphemy because of the impediment of interpretation, and whoever said: It is a major sin, then it is clear.
On the authority of ‘Alee (may Allah be pleased with him) he said: “The Messenger of Allah ? sent me, as well as al-Zubayr, and al-Miqdaad ibn al-Aswad somewhere saying, ‘Proceed till you reach Rawdat Khaakh. There you will find a lady with a letter. Take the letter from her.’  So, we set out and our horses ran at full pace till we got at Ar-Rawda where we found the lady and said (to her). ‘Take out the letter. She replied, ‘I have no letter with me.’ We said, ‘Either you take out the letter or else we will take off your clothes.’ So, she took it out of her braid. We brought the letter to Allah's Messenger ?, and it contained: a statement from Haatib ibn Abee Balta’ah to some of the pagans of Makkah informing them of some of the intentions of Allah's Messenger ?. Then Allah's Messenger ? said, ‘O Haatib! What is this?’ Haatib replied, ‘O Allah's Messenger ?! Do not hasten to give your judgment about me. I was a man closely connected with the Quraish, but I did not belong to themselves, while the other emigrants with you, had their relatives in Makkah who would protect their dependents and property. So, I wanted to recompense for my lacking blood relation to them by doing them a favour so that they might protect my dependents. I did this neither out of disbelief nor apostasy nor out of preferring Kufr (disbelief) to Islam.’ Allah's Messenger ?, said, ‘Haatib has told you the truth.’ ‘Umar said, ‘O Allah's Apostle! Allow me to chop off the head of this hypocrite.’ Allah's Messenger ? replied, ‘Haatib participated in the battle of Badr, and who knows! Perhaps Allah has already looked at the warriors of Badr and said, ‘Do whatever you like, for I have forgiven you.’” [756] Narrated by Al-Bukhaaree (3007) and the wording is for him, and Muslim (2494).
Al-Bukhaaree included in his Saheeh Collection the story of Haatib (may Allah be pleased with him) in the book demanding repentance from Apostates and Rebels and fighting them, in the chapter on what was mentioned concerning the interpreters.
Here are some of the sayings of the scholars regarding the ruling on a spy:
Muhammad ibn al-Hassan al-Shaybaanee said, “If the Muslims find a man who claims Islam is a spying eye for the polytheists against the Muslims, he writes to them their faults, and he voluntarily admits that, then he will not be killed, but the imam will punish him severely.” [757] Sharh As-Siyr Al-Kabeer, by Al-Sarakhsee (p. 2040).
Ash-Shaafi’ee was asked, “What is your view about a Muslim writing to the polytheists from among the people of war that the Muslims want to invade them, or informing them of a fault of their faults, does that allow his blood to be permissible, and in that is there an indication of the loyalty to the polytheists?” Ash-Shaafi’ee, may Allah have mercy on him, replied, “The blood of a person for whom the sanctity of Islam is established is not permissible unless he has killed someone, or fornicated marriage, or he commits clear disbelief after belief. Then he remains firm in unbelief. An indication of the fault of a Muslim, or a support of an infidel wherein he warns that the Muslims want to attack him off guard, so that he alerts him in advance or that he advances to annoy the Muslims is not clear blasphemy.” [758] Al-Umm, (5/609).
Al-Jassaas said: “The apparent meaning of what Haatib did does not necessitate apostasy, because he thought that it was permissible for him, to defend thereby his children and his wealth, just as he would repel himself in the same manner by using Taqiyyah (precautionary dissimulation), and he deems uttering the statement of disbelief at that time permissible. In the same kind of thought, if the letter that he wrote is issued by him, then it does not necessitate declaring blasphemy, and if that necessitated declaring blasphemy, then the Prophet ? would have demanded repentance from him. When the Prophet did not demand repentance from him and affirmed his statement, then it became known that he was not an apostate thereby. ‘Umar only said, ‘Permit me to strike his neck,’ because he thought that he (Haatib) did it without interpretation, ... and in this ayah there is an indication that fear for wealth and children does not make Taqiyyah (precautionary dissimulation) permissible in showing disbelief, and that it is not in the same way as fear for oneself, because Allah forbade the believers to do the same as Haatib did when he was afraid for his family and wealth.” [759] Ahkaam al-Qur’an, (3/582).
Ibn Hajar said, “At-Tahaawee transmitted the consensus that the blood of a Muslim spy is not permissible, and ash-Shaafi’ees and most scholars said, ‘He will be punished,’ and if he is one of the people of the authorities he will be forgiven, as Al-Awza’i stated and Aboo Hanifah said, ‘He will be punished severely and imprisoned for a long time.’” [760] Fath Al-Baaree, (12/310). The transmission of consensus is not accepted; The dispute occurred before al-Tahawi.
Al-Kharshi said, “It is well-known that if a Muslim turns out to be an eye spy for the enemy, then his ruling at that time will be that of a heretic, i.e., he will be killed if he is overpowered.” [761] Sharh Mukhtasar Khaleel, (3/119).
Ibn Baaz states, “The apparent reason is that the doubt prevented him from being declared as a disbeliever and from being killed; the doubt is that he was one of the people of Badr, and that he had interpreted, so the interpretation and the authentic hadeeth both gathered in his favour, the hadeeth is, “Do what you want, I have forgiven you,” [762] Narrated by Al-Bukhaaree (3007) and Muslim (2494) at length from the hadeeth of ‘Alee bin Abee Talib (may Allah be pleased with him). and thus, it became a matter of doubt in terms of both his being killed and his blasphemy. Otherwise, there is no doubt that espionage is a loyal affinity to the polytheists, and an apostasy that necessitates killing.” [763] Subul as-Salaam Sharh Nawaaqid al-Islam, (p.: 218).
Ibn Uthaymeen said, “The correct opinion is that it is permissible to kill a spy who transmits news of Muslims to their enemies, even if he is a Muslim, because his crime is great, and his action entails mostly sincere loyalty to the disbelievers, and the evidence for that is the story of Haatib ibn Abee Balta’ah, which indicates that killing the spy is permissible, and that had it not been for the impediment in the story of Haatib, he would have killed him. As for his repentance, then if he repents, Allah will accept his repentance, as is the sin of non-espionage, ... . Then, if his repentance is before he is arrested, it will prevent him from killing, and if the leader sees an interest in not killing him, then he should not kill him, because killing him is in order to eradicate his corruption. And if killing him is a greater corruption than keeping him alive, then he should not kill him. The objective is the attainment of interests and warding off harms.” [764] Majmoo’ Fataawaa wa Rasaa’il Al-Uthaymeen, (25/389).