Message has been received and understood.

Can you hear me now? Loud and clear.

Do you copy? Over.

Perception

Perception

New Year's resolutions

I never finish what I start -- So there're no New Year's resolutions this time -- Isn't that a resolution in itself? LOL Ironic, right? I leave things unfinished -- Just the same as always -- I'm Mister Dolittle.

Just one room. Yep. That's your entire world.

Just one room: The people and the objects in it -- You'd interact and manipulate -- That's your entire world -- I've come up with this theory -- One room at a time -- That's all -- Like those problem-solving computer arcade games -- Your life would be much easier -- And quite easy to manage -- If you think like this -- I'm keeping away from my smartphone -- It's too obtrusive -- Internet is cool -- It's less obtrusive or unobtrusive.

That's all for now.

Bye.

identity crisis

a feeling of unhappiness and confusion caused by not being sure about what type of person you really are or what the true purpose of your life is

A period of uncertainty and confusion in which a person's sense of identity becomes insecure, typically due to a change in their expected aims or role in society.

personal psychosocial conflict especially in adolescence that involves confusion about one's social role and often a sense of loss of continuity to one's personality

‘I'm just a person with an identity crisis, filled with self loathing and confusion.’

Cuppa culture of Hyderabad . . . .

A cup of tea -- if that's offered to you in Japan -- then if I haven't got it wrong -- that means that you're a honored guest -- So the other things I love about Japan are Aikido (How many of you know that Sri Rahul Gandhi Ji practices it?) -- By the way, I'm seriously turning apolitical now -- Honor code -- Samurai (the warrior aristocracy of Japan) -- and so on . . . . 

Here in Hyderabad -- if anyone offers me a cup of tea -- I feel honored -- I accept it gladly and with intense humility like of a sage -- This happened just now an hour ago or so -- that's why I'm writing about it -- Wish I really were A Hunchbacked Whirling Dervish and could really do faith healing, exorcise demons, do psychic detective work and all that stuff -- You know, in India -- I always tell this to everyone that -- India is a spiritual country -- People have tremendous respect for saints -- that's why so many charlatans thrive -- but that's okay -- that's not my point -- When people address you as maulvi or sahib etcetera  and offer you a cup of tea -- that really peps you and boosts your morale.

Thank you so much -- My Blog readers -- for your affection and concern. And, for a cup of tea. :-)

That's all.

Bye for now. 

The Hunchbacked Whirling Dervish

How to Win Friends and Influence People

If I remember correctly -- Mister Dale Carnegie in his book How to Win Friends and Influence People -- said don't discuss religion and politics if you wanna make friends. And, never criticize people -- something like that. 

I'd like to add something more to this: Don't try to change the way people do things -- simply put: Don't try to change people -- They'd resent you for doing that.

That's all for now, folks.

A mentor and mentee . . . .

Maybe disciple and discipline come from the same root -- I didn't look up though -- What do you think eh? -- I think apart from close familial relationships -- a mentor and mentee relationship is the most wonderful -- that sort of camaraderie is absent in other relationships -- but of course there're exceptions -- that's all I wanted to share with you denizens today -- before I hit the Publish button I'd like to tell you one more thing -- you know my problem is even when I don't understand something I nod my head in agreement as if I understood . . . . out of courtesy and to be cordial -- I still am a meek kiddo -- I just couldn't become brave -- so don't do that -- be courteous but at the same time be assertive -- say sir / ma'am I didn't get it -- please help me understand -- something like that -- By the way, remember one thing: People behave differently when they're in a group -- even in a nuclear family scenario -- so interact with them one-on-one. Chances are you'd get an affirmative answer.

So we wizards stay up late -- We're night owls -- Night persons -- And, we seldom log off. 

I hardly say good-bye because there's no word for good-bye in Navajo.

Now, just don't shrug indifferently at me . . . . look up 'Navajo'. The keyword is 'understand'. Here're the Six Ws: Who? What? Where? When? Why? and How? In a nutshell: Ask open-ended questions.

Longcase clock from about 1750 in the District Museum in Tarnów in Poland, mounted with use of imported components marked Wiliam Jourdain London and adorned with chinoiserie motifs.

Most of a longcase clock's height is used to hold the long pendulum and weights. The two chains attached to the weights and the lack of winding holes in the dial show this to be a 30-hour clock.

8 day longcase clock. Clock dates back to 1700 and the case to late 19th - early 20th century CE. Original dial of this clock has been replaced by a brass dial with Tamil numerals perhaps during the late 19th or early 20th century CE. Original long-case was also replaced by a mandapa-shaped wooden carved case done in South Indian style. The front and the side panels are done in metal repoussé work with floral meanders. Lower part of the case depicts mythological scenes and the case was manufactured at the Madras School of Arts. Clock on display in The Prince of Wales Museum in Mumbai and was donated by Dorab Tata.

Sura: al-Anfaal -- Sura # 8 -- Verse: 48

And [remember] when Satan made their deeds pleasing to them and said, "No one can overcome you today from among the people, and indeed, I am your protector." But when the two armies sighted each other, he turned on his heels and said, "Indeed, I am disassociated from you. Indeed, I see what you do not see; indeed I fear Allah . And Allah is severe in penalty."

Allah, may He be exalted, says (interpretation of the meaning):

“And (remember) when Shaitan (Satan) made their (evil) deeds seem fair to them and said, ‘No one of mankind can overcome you this Day (of the battle of Badr) and verily, I am your neighbour (for each and every help).’ But when the two forces came in sight of each other, he ran away and said ‘Verily, I have nothing to do with you. Verily! I see what you see not. Verily! I fear Allah for Allah is Severe in punishment’”

[al-Anfaal 8:48].

Sura: Al-Baqarah -- Sura #: 2 -- Verse: 102

And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]." And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah . And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.

Allah says (interpretation of the meaning):

“… but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, “We are for trial, so disbelieve not (by learning this magic from us).” And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not.” [2:102] 

Dua should be made for healing and good health; in particular the du’a which has been narrated from the Prophet (peace and blessings of Allah be upon him):

“Allahumma Rabb al-Nas, adhhib al-bas washfi, anta al-Shafiy, la shifa a illa shifa uka, shifa an la yughadiru saqaman (O Allah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

One may also recite the words used by Jibreel (peace be upon him) when he treated the Prophet (peace and blessings of Allah be upon him) with ruqyah:

“Bismillah urqeek, min kulli shay in yu dheek, wa min sharri kulli nafsin aw ‘aynin hasidin Allah yashfeek, bismillah urqeek (In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).”

The verses from Surat Ta-Ha, which are as follows (interpretation of the meaning):

“They said: ‘O Musa! Either you throw first or we be the first to throw?’

[Musa] said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Musa conceived fear in himself.

We (Allah) said: ‘Fear not! Surely, you will have the upper hand.

And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain’” [20:65-69]

The verses from Surat Yoonus, which are as follows (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’

And when the sorcerers came, Musa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Musa said: ‘What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidoon (corrupters).

And Allah will establish and make apparent the truth by His Words, however much the Mujrimun (criminals) may hate (it).’” [10:79-82]

The verses from Surat al-A’araf, which are as follows (interpretation of the meaning):

“[Pharaoh] said: ‘If you have come with a sign, show it forth, if you are one of those who tell the truth.’

Then [Musa] threw his stick and behold! it was a serpent, manifest!

And he drew out his hand, and behold! It was white (with radiance) for the beholders.

The chiefs of the people of Pharaoh said: ‘This is indeed a well-versed sorcerer;

He wants to get you out of your land, so what do you advise?’

They said: ‘Put him and his brother off (for a time), and send callers to the cities to collect —

That they bring to you all well-versed sorcerers.’

And so the sorcerers came to Pharaoh. They said: ‘Indeed there will be a (good) reward for us if we are the victors.’

He said: ‘Yes, and moreover you will (in that case) be of the nearest (to me).’

They said: ‘O Musa! Either you throw (first), or shall we have the (first) throw?’

He [Musa] said: ‘Throw you (first).’ So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.

And We revealed to Musa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.

Thus truth was confirmed, and all that they did was made of no effect.

So they were defeated there and returned disgraced.

And the sorcerers fell down prostrate.

They said: ‘We believe in the Lord of the ‘Alameen (mankind, jinn and all that exists).

The Lord of Musa and Harun.’”  [7:106-122]

Sator Square, an ancient Roman amulet in the form of a palindromic word square

Back of the Catholic Saint Benedict medal with the Vade Retro Satana abbreviation

A calendar from the Petaluma and Santa Rosa Railroad

A Hindu almanac (pancanga) for the year 1871/2 from Rajasthan (Library of Congress, Asian Division)

Calendar of the Qahal, 5591 (1831)

Midlife crisis

Who am I?

What do I do?

What're my strong points?

What're my weak points?

What do I expect from myself?

What do others expect from me?

This is the beginning of 2018. 2019. 2020. Have I got any plans?

1943 use of an early aerogramme inscribed Air Mail Letter Card. The fact that it has an adhesive stamp, rather than a prepaid imprinted stamp or indicium, means that it is not postal stationery. Instead, it is a formular air letter card

1892 imprinted 1d letter card uprated with 1d and 1/2d postage stamps sent from London to Germany; complete with selvages

Postcard for international correspondence chess

Faded from memory eh?

Verbatim: in exactly the same words

Summer camps are good BUT . . . .

Summer camps are good; I'm not against 'em; but if our kids learn to tend to cows and sheep; I think that'd be awesome; herding 'em; learning to be more humane and gentle; learning to be leaders.

When I was a kid -- a cow used to come to a grocery shop -- and the owner used to offer it something to eat. I'm forty-five years old now but I didn't forget that.

Most Prophets were shepherds. Please correct me if I got it wrong. 

Gharib al-Hadith, by Abu `Ubayd al-Qasim b. Sallam al-Harawi (d. 223/837). The oldest known dated Arabic manuscript on paper in Leiden University Library, (dated 319 (931 AD))

Maths is my bugbear . . . .

So how many trees would make a ton of paper?

Claudia Thompson, in her book Recycled Papers: The Essential Guide (Cambridge, MA: MIT Press, 1992), reports on an estimate calculated by Tom Soder, then a graduate student in the Pulp and Paper Technology Program at the University of Maine. He calculated that, based on a mixture of softwoods and hardwoods 40 feet tall and 6-8 inches in diameter, it would take a rough average of 24 trees to produce a ton of printing and writing paper, using the kraft chemical (freesheet) pulping process.

If we assume that the groundwood process is about twice as efficient in using trees, then we can estimate that it takes about 12 trees to make a ton of groundwood and newsprint. (The number will vary somewhat because there often is more fiber in newsprint than in office paper, and there are several different ways of making this type of paper.)

SOME TYPICAL CALCULATIONS

1 ton of uncoated virgin (non-recycled) printing and office paper uses 24 trees

1 ton of 100% virgin (non-recycled) newsprint uses 12 trees

A "pallet" of copier paper (20-lb. sheet weight, or 20#) contains 40 cartons and weighs 1 ton. Therefore,

1 carton (10 reams) of 100% virgin copier paper uses .6 trees

1 tree makes 16.67 reams of copy paper or 8,333.3 sheets

1 ream (500 sheets) uses 6% of a tree (and those add up quickly!)

1 ton of coated, higher-end virgin magazine paper (used for magazines like National Geographic and many others) uses a little more than 15 trees (15.36)

1 ton of coated, lower-end virgin magazine paper (used for newsmagazines and most catalogs) uses nearly 8 trees (7.68)

How do you calculate how many trees are saved by using recycled paper?

(1) Multiply the number of trees needed to make a ton of the kind of paper you're talking about (groundwood or freesheet), then

(2) multiply by the percent recycled content in the paper.

For example,

1 ton (40 cartons) of 30% postconsumer content copier paper saves 7.2 trees

1 ton of 50% postconsumer content copier paper saves 12 trees.

Brainiac or demented?

I read that a schizophrenic's brain is different from others. I'd like to know how different my brain is from others? 

Grit prevails . . . .

Spiders and their World . . . .

If you--as an experiment--put something on the web of a spider--it immediately gets rid of it. 

Metamorphosis of a shaman . . . .

Sometimes I start believing that my Blog posts have supranatural slant or bent -- Honestly, I don't get these connotations -- if there're any. 

That gives me the jitters.

Someday, like a butterfly or a frog -- my shamanic intuition might go through a series of metamorphoses . . . . and; the occult part of it would sink in.

Remembering Baba Zayed . . . .

My religion is based neither on hope, nor on fear. I worship my God because I love Him.

Islam is a civilising religion that gives mankind dignity. A Muslim is he who does not inflict evil upon others. Islam is the religion of tolerance and forgiveness, and not of war, of dialogue and understanding. It is Islamic social justice which has asked every Muslim to respect the other. To treat every person, no matter what his creed or race, as a special soul is a mark of Islam. It is just that point, embodied in the humanitarian tenets of Islam, that makes us so proud of it.

-- 

If wishes were horses . . . .

Wish I were an exorcist -- a faith healer --  I'd like to help people with demonic possession, witchcraft and evil eye -- alleviate their suffering. 

Orientation in Bats . . . .

Orientation

Bats of the suborder Microchiroptera orient acoustically by echolocation (“sonar”). They emit short high-frequency pulses of sound (usually well above the range of human hearing) and listen to the echoes returning from objects in the vicinity. By interpreting returning echoes, bats may identify the direction, distance, velocity, and some aspects of the size or nature (or both) of objects that draw their attention. Echolocation is used to locate and track flying and terrestrial prey, to avoid obstacles, and possibly to regulate altitude; orientation pulses may also serve as communication signals between bats of the same species. Rousette bats (megachiropteran genus Rousettus) have independently evolved a parallel echolocation system for obstacle avoidance alone. Echolocation pulses are produced by vibrating membranes in the larynx and emitted via the nose or the mouth, depending upon species. Nose leaves in some species may serve to channel the sound.

The echolocation signals spread in three dimensions on emission, the bulk of the energy in the hemisphere in front of the bat or in a cone-shaped region from the nostrils or mouth. When the sound impinges on an intervening surface (an insect or a leaf, for example), some of the energy in the signal is reflected or scattered, some absorbed, and some transmitted and reradiated on the far side of the surface; the proportion of sound energy in each category is a function of wavelength and of the dimensions, characteristics, and orientation of the object. The reflected sound spreads in three dimensions, and some portion of it may impinge on the bat’s ears at perceptible energy levels.

Bats’ external ears are generally large, which probably enhances their value for detecting the direction of incoming signals, and their middle and inner ears are specialized for high-frequency sensitivity. In addition, the bony otic (auditory) complex is often isolated acoustically from the skull, which probably improves signal comparison by both ears. The thresholds and ranges of hearing in several genera of bats have been studied, and in each case the region of maximum sensitivity has been found to coincide with the prominent frequencies of the outgoing echolocation signals.

The characteristics of echolocation pulses vary with family and even with species. Echolocation pulses of a substantial number of bat species have been analyzed in terms of frequency, frequency pattern, duration, repetition rate, intensity, and direction. The prominent frequency or frequencies range from 12 kilohertz (1 kilohertz is equivalent to 1,000 hertz, or cycles per second) to about 150 kilohertz or more. Factors influencing frequency may include bat size, prey size, the energetics of sound production, inefficiency of the propagation of high frequencies, and ambient noise levels.

Orientation pulses may be of several types. The individual pulse may include a frequency drop from beginning to end (frequency modulation [FM]), or the frequency may be constant (CF) during part of the pulse, followed by a brief FM sweep; either FM or CF pulses may have high harmonic content. The pulse duration varies with the species and the situation. During cruising flight the pulses of the greater false vampire bat (Megaderma lyra) are 1.5 milliseconds (0.0015 second), those of Wagner’s mustached bat (Pteronotus personatus) 4 milliseconds, and those of the greater horseshoe bat (Rhinolophus ferrumequinum) 55–65 milliseconds. In goal-oriented flight, such as the pursuit of an insect or the evaluation of an obstacle or a landing perch, the pulse duration is systematically altered (usually shortened) with target distance, sometimes ending with pulses as short as 0.25 millisecond.

During insect pursuit, obstacle avoidance, and landing maneuvers, there are three phases of pulse output design: search, approach, and terminal. The search phase, during which many bats emit about 10 pulses per second, precedes specific attention to a target. In the approach phase, which starts when the bat detects an object to which it subsequently devotes its attention, the bat raises the pulse rate to about 25 to 50 per second, shortens the pulses with decreasing distance, and often alters the frequency pattern. The terminal phase, which often lasts about 100 milliseconds, is characterized by extremely short pulses, repeated as rapidly as 200 or more times per second, and ceases as the bat intercepts the target or passes it (the stimulus being, perhaps, the cessation of echoes); another search phase follows. During the brief terminal phase (a fraction of a second), the bat is engaged in final interception (or avoidance) maneuvers and appears to pay little attention to other objects.

In addition to sensitive ears, the use of echolocation to gain sensory information requires integration of the vocal and auditory centres of the brain. Not only must the nervous system of the bat analyze in a few thousandths of a second the reflected, and thus altered, form of its own pulse, but it must separate this echo from those of other individuals and from others of its own pulses. All of this must be done while the animal (and often the target) is moving in space. In the laboratory, bats have been found to be able to identify, pursue, and capture as many as two fruit flies (Drosophila, about 3 mm [0.12 inch] long) per second and to locate and avoid wires as fine as 0.1 or even 0.08 mm (0.004 or 0.003 inch) in diameter.

Research has provided some information on the mechanisms of bat sonar. There is evidence that the multiple frequencies of FM or harmonic patterns serve in determining target direction. The relative intensities of the various frequencies are different at each ear, which allows the animal to determine the target’s direction when three or more frequencies are received. Target velocity may be measured by CF bats through the use of the Doppler shift, a change in perceived frequency due to the relative motion of the bat and its target. Changes in pulse-echo timing may provide information on target distance and velocity. The ratio of useful signal to background noise is increased by several mechanisms, including specializations of the middle ear and its ossicles (tiny bones), isolation of the cochlea (the area where sound energy is converted into nerve impulses), and adaptations of the central nervous system.

Bats . . . .

This ability, coupled with the ability to navigate at night by using a system of acoustic orientation (echolocation), has made the bats a highly diverse and populous order.

Locomotion

Flight is the primary mode of locomotion in all bats, although the flight styles vary. Some groups (the free-tailed bats, for example) are adapted for flight in open spaces and high altitudes. They have long, narrow wings, swift flight, and a large turning radius. Slit-faced bats (Nycteridae), false vampire bats (Megadermatidae), and others are adapted for hovering as they pick prey off vegetation or feed on flowers. These bats have short, broad wings, slow flight, and a small turning radius. Some bats take flight easily from the ground: members of the genus Macrotus do so simply by flapping, while vampire bats (Desmodus) leap into the air and then spread their wings and fly. The free-tails, however, roost well above the ground because, upon takeoff, they fall before becoming airborne.

Though flight speeds in the wild are hard to measure, four vesper bat species, carefully observed, have been timed on average at 18.7 to 33.3 km (11.7 to 20.8 miles) per hour. In flight the posture of each of the four fingers incorporated into the wing is under precise and individual control. Finger and arm postures, which determine the shape, extension, and angle of the wings, govern such actions as turning, diving, landing, and hovering. Except when interrupted by insect catches or obstacles, bat flight paths are straight. Insects may be pursued and captured at a rate of up to two per second; during each catch the flight path is interrupted and thus appears erratic.

In many cases there is little locomotion other than flight. Bats that hang in caves may move across the ceiling by shifting their toehold, one foot at a time. A few genera, especially among the Old World fruit bats (family Pteropodidae), may crawl along branches in a slothlike posture, using their thumb claws as well as their feet. The sheath-tailed bats (family Emballonuridae) and mouse-tailed bats (family Rhinopomatidae) hang on vertical surfaces suspended by their hind claws but with their thumbs and wrists propped against the surface. In this orientation they can scramble rapidly up or down and forward or backward, as well as sideways.

Bats of many families walk or crawl on either horizontal or vertical surfaces, using hind feet, wrists, and thumbs. Many move freely either backward or forward, a convenience for entering and leaving crevices. The vampire bats may also leap from roost to roost. The disk-winged bats (family Thyropteridae) and sucker-footed bat (one species, family Myzopodidae), as well as the bamboo bats (Tylonycteris), have specialized wrist and sole pads for moving along and roosting on the smooth surface of leaves or bamboo stalks. Bats are not known to swim in nature except, perhaps, by accident. When they do fall into water, however, they generally swim competently.

Echolocation

Echolocation, a physiological process for locating distant or invisible objects (such as prey) by means of sound waves reflected back to the emitter (such as a bat) by the objects. Echolocation is used for orientation, obstacle avoidance, food procurement, and social interactions.

Echolocation is known to be employed by most bats (all members of the suborder Microchiroptera and one genus, Rousettus, of the Megachiroptera); most, if not all, toothed whales and porpoises (Odontoceti), but apparently no baleen whales; a few shrews; and two kinds of birds, the oilbird (Steatornis caripensis) of northern South America and certain cave swiftlets (Collocalia) of Southeast Asia.

Echolocation pulses consist of short bursts of sound at frequencies ranging from about 1,000 hertz in birds to at least 200,000 hertz in whales. Bats utilize frequencies from as low as 11,000 hertz (e.g., the European free-tailed bat [Tadarida teniotis]) to as high as 212,000 hertz (e.g., Percival’s trident bat [Cloeotis percivali]). The pulses are repeated at varying rates (often in a single individual, depending upon the situation), beginning at about one per second. The rate may reach several hundred per second (e.g., in a bat close to its target).

In microchiropteran bats and some toothed whales, a mutated form of a protein called prestin increases their sensitivity to high-frequency sounds and thereby facilitates the detection of return echoes. The nearly identical molecular structure of the Prestin gene in these animals, which differs from the structure of the Prestin gene found in all other mammals, is an example of convergent evolution, in which the two groups independently evolved the same form of the echolocating protein in response to similar environmental pressures.

Postscript . . . .

I don't want to miss my calling -- 

Count your blessings . . . .

Am I just a paranoid and schizophrenic patient with grandiose delusions eh? Is it megalomaniacal to start believing that I've shamanic faculties? Grandiose claims of being a hunchbacked whirling dervish? What's my skill set? Could I be a psychic detective? Or, am I good at faith healing? What's my forte? I really need a mentor -- quite badly; to find out answers to all these questions. 

IslamQA.info 21617: “Labbayk Allaahumma labbayk” – what does it mean?

Praise be to Allaah.  

Hajj is the symbol of Tawheed (the Oneness of Allaah) from the first moment the pilgrim enters ihraam. Jaabir ibn ‘Abd-Allaah said, describing the Hajj of the Prophet (peace and blessings of Allaah be upon him): “Then he srated to say the words of Tawheed, ‘“Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak  (Here I am, O Allaah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).’” Narrated by Muslim. 

Anas said, describing how the Messenger of Allaah (peace and blessings of Allaah be upon him) entered ihraam, that he said: “Labbayka ‘Umrata laa riyaa’a fiha wa la sum’ah (Here I am for ‘Umrah in which there is no showing off or seeking reputation).”  

This trains the soul to acknowledge the Oneness of Allaah and to be sincere towards Him. 

The pilgrim starts his Hajj with Tawheed, and continues to recite the Talbiyah with its words of Tawheed, and he moves from one action to the next with Tawheed. 

The Talbiyah has a number of meanings, such as: 

1.     “Labbayka Allaahumma labbayk (Here I am, O Allaah, here I am)” is one response after another, which is repeated to show that the response is lasting and ongoing.

2.     “Labbayka Allaahumma labbayk (Here I am, O Allaah, here I am)” means, I submit and submit again, i.e., ongoing submission.

3.     It may mean staying in one place (labba bi’l-makaan) and clinging to it, which means, I am persisting in obeying You, thus emphasizing the meaning of continuous servitude to Allaah.

4.      One of the meanings of the Talbiyah is confirming love of Allaah. There is an Arabic phrase imra’ah labbah (a loving woman) which refers to a woman who loves her child. One only says “Labbayk (Here I am at your service)” to a person whom one loves and respects.

5.     It implies sincerity, as in the phrase lubb al-shay’ which means the essence of a thing, and lubb al-rajul which means a man’s mind and heart.

6.     It implies drawing close, as in the word ilbaab, which means drawing close, so it emphasizes the meaning of seeking to draw closer and closer to Allaah.

7.     It is a symbol of the Tawheed of the religion of Ibraaheem, which is the spirit and aim of Hajj, indeed the spirit and aim of all the acts of worship. Hence the Talbiyah is the key to this act of worship that the pilgrim is embarking on. 

The Talbiyah also includes: 

Praise of Allaah, which is the dearest thing with which a person may draw close to Allaah. 

It implies recognition of the blessings of Allaah, for He is the source of all blessings and the One Who bestows them. 

And it includes acknowledging that all sovereignty belongs to Allaah alone, and no one else has any true dominion.  

See Mukhtasar Tahdheeb al-Sunan, by Ibn al-Qayyim, 2/335-339 

When the pilgrim is reciting the Talbiyah, he feels a connection with all other created beings, as they all join with him in submission to Allaah alone and echo his Talbiyah. The Messenger (peace and blessings of Allaah be upon him) said: “There is no Muslim who recites the Talbiyah but whatever is to his right and to his left of stones, rocks and clods recites it with him, to the furthest point to the east and the west” – meaning from his right and his left. Narrated by al-Tirmidhi, 828; also by Ibn Khuzaymah and al-Bayhaqi  with a saheeh isnaad.

Islam Q&A

IslamQA.info 11114: Asking the help of the jinn to find out about a sickness

Praise be to Allaah. 

It is not permissible to seek the help of the jinn in finding about what the problem is and how to treat it, because seeking the help of the jinn is shirk. Allaah says (interpretation of the meaning):

“And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”

[al-Jinn 72:6]

 “And on the Day when He will gather them (all) together (and say): ‘O you assembly of jinn! Many did you mislead of men,’ and their Awliyaa’ (friends and helpers) amongst men will say: ‘Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us.’ He will say: ‘The Fire be your dwelling place, you will dwell therein forever, except as Allaah may will. Certainly your Lord is All-Wise, All-Knowing’”

[al-An’aam 6:128]

 The meaning of the phrase ‘We benefited one from the other’ is that the men venerated the jinn and submitted to them and sought help from them, and the jinn served them by doing what they wanted and bringing them what they asked for. That includes informing them of the type of sickness and its causes, because the jinn can come to know of things that humans cannot; but they may tell lies, because they cannot be trusted, and it is not permissible to believe them. And Allaah knows best.

 Al-Lajnah  al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’

IslamQA.info 10518: Ruling on seeking the help of the jinn

Praise be to Allaah. 

This is shirk, and is a type of seeking the help of the jinn. Some people do this because they have fear of the jinn in their hearts and they are afraid of their power, and because their hearts are devoid of sincere faith and trust in Allaah. So they are content with these illusions and they seek the help of created beings which are not able to bring benefit or ward off harm for themselves, let alone for anyone else.

 When Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked about this matter, he said:

“This is even more abhorrent than associating others in worship with Allaah. We must not do this, we must beware of it, we must advise others not to do it and we must denounce those who do it. If a person is known to commit such actions of shirk, it is not permissible to let him marry a Muslim woman, to eat meat slaughtered by him, to pray over him [the funeral prayer] or to pray behind him, until he announces his repentance to Allaah, which includes devoting his du’aa’ and worship sincerely and purely to Allaah alone.”

(Iqaamat al-Baraaheen ‘ala Hukm man istaghaatha bi ghayr Allaah, p. 30)

 The Standing Committee for Academic Research and Issuing Fatwas has issued a fatwa stating that:

“seeking the help of the jinn and turning to them to meet one’s needs by harming someone or benefitting him is shirk, because it is a kind of worship directed to someone other than Allaah. It is a kind of benefitting from the jinn to fulfil one’s needs, in return for which the jinn benefits by having the human’s veneration and trust, and being called upon by him to fulfil his desires. Allaah says (interpretation of the meaning):

‘And on the Day when He will gather them (all) together (and say): “O you assembly of jinn! Many did you mislead of men,” and their Awliyaa’ (friends and helpers) amongst men will say: “Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us.” He will say: “The Fire be your dwelling place, you will dwell therein forever, except as Allaah may will. Certainly your Lord is All-Wise, All-Knowing.”

And thus We do make the Zaalimoon (polytheists and wrongdoers) Awliyaa’ (supporters and helpers) of one another (in committing crimes), because of that which they used to earn’ [al-An’aam 6:128-129]

And Allaah says (interpretation of the meaning):

‘And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression’ [al-Jinn 72:6]

When a human seeks the help of the jinn, to cause harm to another or to protect him from the evil of one whose evil he fears, all of this is shirk, and whoever is in this state, his prayer and fasting mean nothing. Allaah says (interpretation of the meaning):

“If you join others in worship with Allaah, (then) surely, (all) your deeds will be in vain, and you will certainly be among the losers” [al-Zumar 39:65]

Whoever is known to do such things, cannot be prayed over if he dies, his funeral cannot be attended, and he cannot be buried in the Muslim graveyard.” 

(Fataawa al-Lajnah al-Daa’imah, 1/407-408)

 The jaahili (ignorant) nature of their seeking the help of the jinn and putting their trust in them is highlighted in the words of shirk that they utter, such as:

“By the help of Allaah and you; I am under Allaah’s care and yours; I have no one except Allaah and you; I am Allaah’s slave and yours; I put my trust in Allaah and in you; this is from Allaah and from you; I have Allaah in heaven and you on earth,” etc.

 Undoubtedly these phrases are expressions of shirk, because they make a created being the rival of the Creator. Exalted be our Lord far above that.

 They even call upon Jibreel (peace be upon him) and Muhammad (peace and blessings of Allaah be upon him) instead of Allaah, by uttering words of ignorance such as, “O Jibreel, help me,” and “O Muhammad, intercede for me.” And Allaah is the One Whose help we seek.

Aadaat wa alfaaz tukhaalif Deen Allaah by Dr. Muhammad ibn Sa’eed al-Qahtaani

IslamQA.info 102843: He found out that his Shaykh deals with jinn

Praise be to Allaah.
Firstly:

Dealing with the jinn is a serious issue, and is a door that leads to evil and mischief; how often have people are affected by this evil? It is sufficient for you to know that shirk only came to mankind through them. The Prophet (peace and blessings of Allaah be upon him) said, telling us how Allaah taught His slaves: “ ‘I have created all My slaves with the inclination to worship Me alone, but the devils come to them and turn them away from their religion. They forbid to them that which I have permitted to them, and they tell them to associate others with Me for which I have not sent down any authority.’” Narrated by Muslim (2865).

There are believers and Muslims among the jinn, and also kaafirs and evildoers. But the fact that they are concealed from man means that we cannot be sure about any one of them, and gives us cause for concern about their tricks and treachery, especially with the spread of ignorance and bid’ah (innovation), which is the harbinger of shirk. Usually these creatures make man fall into that which is haraam, and bring only a little benefit.

Allaah says (interpretation of the meaning):

“And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”

[al-Jinn 72:6]

Hence the fatwas of the scholars state that it is haraam to deal with the jinn at all – whether with the believers or the kaafirs among them – and it is essential not to take this matter lightly, so as to close the door to fitnah and confusion, and out of concern for those who have faith in Allaah. 

It says in al-Insaaf by al-Mardaawi (10/351):

“As for the one who claims to have power over the jinn and claims that he can summon them and they obey him, he should not be denounced as a kaafir or executed, but he should be given a ta’zeer punishment.” He should be given a severe ta’zeer punishment that should not reach the extent of execution, according to the correct view of our madhhab; and it was said that his ta’zeer punishment may reach the extent of execution. End quote.

It says in al-Mawsoo’ah al-Fiqhiyyah (14/18):

As for seeking help from anyone other than Allaah, it is either from humans or from the jinn. If it is seeking help from the jinn, then this is forbidden and it may be shirk and kufr. “And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression” [al-Jinn 72:6].

Shaykh al-Albaani said in al-Silsilah al-Saheehah (hadeeth no. 2760):

This also includes some who appear outwardly to be righteous treating people by means of that which they call “spiritual medicine (al-tibb al-roohaani)”, whether that is in the ancient manner by contacting his qareen  or jinn companion – as they used to do during the Jaahiliyyah – or it is done by means of what they call “summoning the spirits”. Similar to that in my opinion is hypnotism. All of these are means that are not acceptable in sharee’ah, because they all boil down to seeking the help of the jinn who were the cause of the mushrikeen going astray as it says in the Holy Qur’aan (interpretation of the meaning):

“And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”

[al-Jinn 72:6]

The claims of some of those who seek their help, that they only seek the help of the righteous among them, are false claims, because they usually cannot mix with them and live with them in ways that will show whether they are righteous or not. We know from experience that most of the humans with whom you keep company turn out not to be good friends. Allaah says (interpretation of the meaning): 

“O you who believe! Verily, among your wives and your children there are enemies for you (who may stop you from the obedience of Allaah); therefore beware of them!”

[al-Taghaabun 64:14]

This has to do with people who can be seen, so what do you think about the jinn, concerning whom Allaah says (interpretation of the meaning):

“Verily, he [Shaytaan] and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them” [al-A’raaf 7:27]? End quote.

We have previously quoted fatwas from the scholars on this topic, in the answers to the following questions: 10518, 11114 and 78546.

Secondly:

The first thing that the seeker of knowledge must do is to choose trustworthy scholars, people who are religiously-committed, trustworthy and pious. He should only acquire knowledge from those who are qualified, and those who are truly qualified are those who have the knowledge and act upon it, by obeying Allaah and adhering to His laws and commands. The teacher has the greatest effect on the student, so he should have the quality of fear of Allaah (taqwa).

It was narrated that Ibraaheem al-Nakha’i said:

When they came to a man to acquire knowledge from him, they would look at his character, his prayer and his situation, then they would take knowledge from him. Al-Jaami’ li Akhlaaq al-Raawi (1/127).

The scholars stated that this is especially important with regard to learning the Qur’aan.

Al-Nawawi (may Allaah have mercy on him) said in al-Tibyaan fi Adaab Hamalat al-Qur’aan (p. 13):

It should not be learned except from one who is fully qualified and whose religious commitment is apparent, whose knowledge is proven to be sound and whose piety is well known. Muhammad ibn Sireen, Maalik ibn Anas and others among the salaf said: This knowledge has to do with religion, so look to whom you take your religion from. End quote.

Al-Zarnooji (may Allaah have mercy on him) said in Ta’leem al-Muta’allim (p. 7):

He should choose the most knowledgeable, the most pious and the oldest, as Abu Haneefah chose Hammaad ibn Abi Sulaymaan after much thinking and consideration, and he said: I found him to be a patient, forbearing and dignified old man. End quote.

Ibn Jamaa’ah al-Kinaani said in his book Tadhkirah al-Saami’ wa’l-Mutakallim (p. 133):

The seeker of knowledge should look and pray istikhaarah, asking Allaah for guidance concerning the one from whom he will take knowledge and learn good attitude and manners; if possible he should be one who is fully qualified, and is proven to be kind, compassionate and chivalrous, and who is well known for his chastity and piety, and who is well versed and has deep understanding.

The student should not continue to learn when there is a shortcoming in (the teacher’s) piety or religious commitment, or his attitude is not good. It was narrated from one of the salaf: This knowledge has to do with religion, so look to whom you take your religion from.

If you explore the lives of the earlier and later generations, you will find that the student usually only benefits and succeeds if the Shaykh is clearly sincere towards his students.

Even if you look at books, you will find that you will benefit from books authored by those who are more pious and have less interest in worldly gains.  End quote.

Thirdly:

Our advice to this seeker of knowledge is to leave this teacher who uses the services of the jinn – if there is certain proof of that – and he should not learn anything from him of knowledge, attitude or religion. That is the most cautious approach, to be on the safe side, if he is able to make up what he has missed and complete his studies with a Shaykh who follows the Sunnah and is righteous.

But if there are no righteous people in his city who can do that for him, then what we think is that he should complete the short time that remains of his studies, if the situation is as described and he only uses the jinn for treating those who are bewitched or sick, and he is not known to practice sihr (witchcraft) or harm the Muslims, or transgress against their wealth or honour. The basic principle according to the scholars is that one may be pardoned for continuing that which one may not be pardoned for starting. Although we would tell a seeker of knowledge not to begin studying with a Shaykh who follows bid’ah, or who is obviously deviant in his knowledge or action, in cases such as this, there is a concession allowing him to continue these studies until he finishes, especially since the remaining time is very short, and especially since he cannot find an alternative teacher in his city who is a righteous follower of the Sunnah.

But what we have said here should also be balanced against the fact that this Shaykh may be following the opinion of those who say that it is permissible to employ the jinn with regard to permissible matters, such as those mentioned in the question; he may be excused for following that (weak) view and in that case we cannot say that he is a follower of bid’ah (innovation) or is misguided.

Although some of Ahl al-Sunnah are of this view, the correct view is that which we mentioned first of all, which is that it is forbidden to employ the services of the jinn at all. But the correct view concerning the issue is one thing, and finding an excuse for those who follow a weaker view is something else.

Fourthly:

Our advice concerning the charity is also to try to do without it, and always look for ways of earning a living by yourself, without falling short in seeking knowledge or spending all your time and effort in seeking a living. Rather you should be moderate and refrain from taking that which is in people’s hands (i.e., by earning your living by your own efforts), and strive to learn about issues of religion, and thus you will attain the pleasure of Allaah.

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever follows a path seeking knowledge, Allaah will make a path to Paradise easy for him.” Narrated by Muslim (2699). 

But if a seeker of knowledge cannot earn enough to live on and he has no choice but to accept charity given by this teacher, there is no sin on him, in sha Allaah, if he takes it.

And Allaah knows best.

Islam Q&A

IslamQA.info 197463

Praise be to Allah.

In the answer to question no. 102843 we stated that seeking the help of the jinn is prohibited according to Islamic teaching.

By the same token, it is not permissible to call upon the angels, seek their help or ask them to meet one’s needs instead of Allah, may He be glorified and exalted; rather that comes under the heading of shirk (associating others with Allah).

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Whoever regards the angels and Prophets as intermediaries, calling upon them, putting his trust in them and asking them to bring benefits and ward off harm is a disbeliever according to the consensus of the Muslims.

End quote from Majmoo‘ al-Fataawa (1/124)

The scholars of the Standing Committee said:

It is not permissible to use the jinn in any manner whatsoever, because that comes under the heading of seeking the help of the jinn and devils, which is haraam and is one of the means that lead to shirk. It is also not permissible to believe in anything that the practitioners of witchcraft say, because of the evil consequences to which that leads.

End quote from Fataawa al-Lajnah ad-Daa’imah (1/102)

The scholars of the Standing Committee also said:

Seeking help from the jinn or angels, or seeking their aid to bring benefit or ward off harm, or to protect oneself from the evil of the jinn, is all major shirk that puts one beyond the pale of Islam – Allah forbid – regardless of whether that is done by means of calling them, writing their names and wearing it as an amulet, or washing (that writing) and drinking the water, and so on, if one believes that the amulet or the water – and not Allah – will bring benefit or ward off harm.

End quote from Fataawa al-Lajnah ad-Daa’imah (1/134-135)

Another of the tricks that the Shaytaan uses against people is to make a person thinks that if he seeks the help of the angels, calls upon them, and asks them for what he needs, then if he is helped and his needs are met, he thinks that it is the angels who helped him. This is one of the tricks and plots of the Shaytaan, for the angels do not help anyone to associate others with Allah. Rather it is his shaytaan who has helped him, in order to confuse him about his religion.

To sum up: it is not permissible to seek the help of the angels or the jinn, whether to fly or to do anything else. Rather in all his affairs the individual should seek the help of Allah, may He be glorified and exalted, because of the general meaning of the words of the Prophet (blessings and peace of Allah be upon him): “If you seek help, then seek help from Allah.” Narrated by Ahmad (2664); narrated and classed as saheeh by at-Tirmidhi (2516); classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.

But with regard to physical, tangible matters, there is nothing wrong with seeking them from a person who owns them or has control over them, or seeking his help with regard to that. In that case this person is one of a number of means and measures that the accountable person may take.

The scholars of the Standing Committee said:

It is not permissible to seek the help of the jinn or those who are absent, because this comes under the heading of associating others with Allah, may He be glorified and exalted. Seeking help is an act of worship and it is not permissible to direct it to anyone other than Allah, whether that is a jinn or a human or an angel or anything else, except in the case of a living human being who is present and is able to do something, such as seeking the help of a living and capable human being to cultivate land, build structures and fight enemies. But in the case of the jinn, the ruling on those who are present is the same as the ruling on those who are absent: it is not permissible to seek their help in anything whatsoever, because Allah, may He be glorified and exalted, says (interpretation of the meaning): “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” [al-Faatihah 1:5]. And the Prophet (blessings and peace of Allah be upon him) said: “When you seek help, then seek the help of Allah.”

End quote from Fataawa al-Lajnah ad-Daa’imah (1/198)

With regard to the possibility of flying by seeking the help of the jinn, this is possible in and of itself.

Shaykh al-Islam (may Allah have mercy on him) said:

The jinn still carry people and fly with them from one place to another.

End quote from an-Nubuwwaat (2/804)

He also said:

Those whom the jinn carry and fly with them from one place to another, in most cases they do not know how they are carried].

End quote from an-Nubuwwaat (2/998)

But not everything that is possible is acceptable in Islam. Most sins, such as associating others with Allah, stealing, zina, murder, and so on are things that it is possible for people to do, but the fact that something is possible on its own is not sufficient to indicate that something is acceptable or permissible. Rather what is acceptable or permissible or prohibited is in accordance with what Allah has prescribed for His slaves.

For more information, please see the answer to question no. 124838

And Allah knows best.

Islam Q&A

IslamQA.info 124838: The difference between mu‘jizah, karaamah (two types of miracles) and witchcraft

Praise be to Allaah.

Firstly: 

The mu‘jizah (miracle) is the extraordinary sign with which Allah supports His Prophets and Messengers, and challenges people. The karaamah is something extraordinary that Allah causes to happen at the hand of one of His close friends. There are many differences between the mu‘jizah and the karaamah, including the following: 

1.     The mu‘jizah is meant to be done openly and be seen and known by many people, and the one for whom it is done (the Prophet) is enjoined to show it openly, whereas the karaamah is based on concealment and the one for whom it is done (the wali or close friend of Allah) is enjoined to conceal it.

2.     The mu‘jizah may be accompanied by a challenge and claim of Prophethood, whereas the karaamah is not accompanied by any challenge or any claim of virtue or high status before Allah.

3.      The fruits of the mu‘jizah bring benefits to others, whereas the karaamah usually only benefits the one to whom it is given.

4.     The mu‘jizah may be any extraordinary event; the karaamah can only be of a few types.

5.     The mu‘jizah is only for the Prophets, whereas the karaamah is for the close friends of Allah.

6.     The Prophets use their miracles (mu‘jizah) to establish proof against the mushrikeen, because their hearts are hard; the close friends of Allah (awliya’) use the karaamah to establish proof for themselves so that they will have peace of mind and certainty of faith, and will not be worried or anxious. 

Quoted from a Master’s thesis entitled al-Wilaayah wa’l-Karaamah fi’l-‘Aqeedah al-Islamiyyah by Muhammad Khayr al-‘Umari. 

There are also a number of other differences between the mu‘jizah and witchcraft, including the following: 

1.     The mu‘jizah is something extraordinary, i.e., it occurs contrary to the laws of nature and comes from Allah, may He be exalted. As for witchcraft, it occurs according to laws that the practitioner of witchcraft may learn.

2.     The mu‘jizah results in nothing but good, whereas no good can come from witchcraft.

3.     The mu‘jizah cannot be cancelled out, whereas witchcraft can be cancelled out or undone. It is well known that witchcraft can only be done by seeking the help of the devils and drawing close to them. 

End quote from Dr. Ahmad al-‘Awaayishah, Muhaadaraat bi’th-Thaqaafah al-Islamiyyah, p. 174 

4.     The mu‘jizah occurs at the hand of the Prophet, who is the best of people in knowledge, deeds and attitude, whereas witchcraft occurs at the hands of the practitioner of witchcraft, who is the worst of people in knowledge, deeds and attitude – people are put off by him and those who keep company with him.

5.     There is no cause for the mu‘jizah, hence no one other than the Prophet can do anything like it. As for witchcraft, it has causes that are well-known, which are incantations that are spoken or written, and he makes use of the jinn in doing it. Anyone who learns that and does it will get what he wants from witchcraft. In the case of the mu‘jizah, it cannot be obtained by learning and experience. 

See: al-Furooq by al-Quraafi, 8/116 

There follow some of the comments of the scholars on the differences between mu‘jizah, karaamah and witchcraft. 

Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said: 

The difference between the mu‘jizah and karaamah, and devilish extraordinary things that happen at the hands of magicians and charlatans is as follows: 

The mu‘jizah is that which Allah causes to happen at the hands of the Messengers and Prophets of extraordinary events with which they challenge the people, so that they will believe in the message with which Allah sent them and by means of which He supported them, such as the splitting of the moon and the sending down of the Qur’aan, which is the greatest mu‘jizah ever bestowed upon a Messenger, as well as the grieving of the palm tree stump (which the Prophet (blessings and peace of Allah be upon him) used as a minbar until a minbar was built for him), the springing up of water from between his fingers, and many other miracles. 

The karaamah is an extraordinary event that Allah causes to occur at the hands of His believing close friends (awliya’), such as knowledge, power, and so on, and such as the shade that used to come upon Usayd ibn al-Hudayr when he recited Qur’aan, and the shining of light for ‘Abbaas ibn Bishr and Usayd ibn Hudayr when they left the Prophet (blessings and peace of Allah be upon him), and when they separated there was light for each of them at the end of his whip. 

In order for it to be regarded as a karaamah, it is stipulated that the one at whose hand this miracle occurs should be adhering strictly to Islam and following sharee‘ah. If that is not the case, then these extraordinary things happen are the result of devilish work. Moreover, it should be noted that the fact that karaamah does not happen for some Muslims does not mean that they are lacking in faith, because karaamah only happens for certain reasons, such as the following: 

-         To strengthen the person’s faith and make him steadfast. Hence many of the Sahaabah did not see any karaamah, because of the strength and absolute certainty of their faith.

-         To establish proof against the enemy, as happened to Khaalid when he ate poison. He was besieging a fortress and they refused to yield until he ate the poison, so he ate it and then he conquered the fortress. A similar thing happened to Abu Idrees al-Khawlaani when he was met by al-Aswad al-‘Ansi in the fire and Allah saved him from that, because he needed that karaamah. We see something similar in the story of Umm Ayman when she set out to migrate to Madinah (Hijrah) and became extremely thirsty. She heard a sound above her and lifted her head, and she saw a bucket of water; she drank from it then it was taken away again. 

The karaamah may be a test or trial; some people may be blessed by it and others may be doomed as a result. The one at whose hands it happens may be blessed if he gives thanks for it, or he may be doomed if he is filled with self-admiration and does not adhere to righteousness.

End quote from at-Tanbeehaat al-Lateefah fima Ahtawiyat ‘alayhi al-Waasitiyyah min al-Mabaahith al-Muneefah, p. 107 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: 

How can we differentiate between mu‘jizah, karaamah and kahaanah (sorcery)? 

He replied: 

The mu‘jizah is for the Prophets, the karaamah is for the close friends of Allah, the awliya’ of ar-Rahmaan, and kahaanah is for the close friends of the Shaytaan (awliya’ ash-shaytaan).  

Nowadays it is impossible for a mu‘jizah to occur, because the Messenger (blessings and peace of Allah be upon him) was the last of the Prophets. Karaamah happened at the time of the Messenger and may occur after his time, until the Day of Resurrection; it may occur at the hands of a righteous close friend of Allah (wali). If we know that the man at whose hand a karaamah occurred is a righteous man who fulfils his duties towards Allah and towards His slaves, then we know that it is indeed a karaamah. 

We should look at the man -- if this “miracle” comes from a kaahin (soothsayer) -- i.e., a man who is not righteous -- then we know that it comes from the devils; the devils sometimes help the sons of Adam to achieve what they want. 

End quote from Liqaa’aat al-Baab al-Maftooh (no. 84; question no. 8) 

And Allah knows best.

Islam Q&A

The Lamp Collector

Come for seance
Meeting and Dance
Ice and cake
Your fire place
Tell me your story
Men and women of glory

Cora Lodencia Veronica Scott

See You, See Me

A modern Ouija board plus planchette

Original Ouija board created in 1894

No way! He wasn't narcissistic or anything like that. I know the story by heart and I still hold your great grandfather reprehensible! :-)