camels and jinns

Here are the Hadith from Umar al-ashqars book on the jinn and devil, he uses only sahih hadith.

The devils accompany some animals, such as camels. The Prophet (Peace be upon him) said,

"Verily the camel has been created from devils. And behind every camel is
a devil". For this reason, the Prophet (peace be upon him) has
prohibited us from praying in the pastures of the camels. It is recorded in Musnad Ahmad and Sunan Abu Dawud that the Prophet (peace be upon
him) said,

"Do not pray in the pastures of the camels, for they are from the devils.
But pray in the fields of the sheep, for they are blessed". Ibn Majah
recorded in his with a sahih chain,

"Do not pray in the resting places of the camels [that they go to after
being] watered, for they have been created from the devils. These hadith refute the claims of those who state that the reason it is forbidden
to pray in the places of the camels is that their urine and dung are
impure. Actually, the urine and the dung of any animal that i s
permissible to eat is not considered impure."


Allah Knows best

Do the jinn appear in human form?

2 – Do the jinn have a real form?

With regard to the first question, it may be said:

Firstly: it should be noted that the basic principle concerning the jinn is that they are concealed from mankind, hence they are called jinn, because the Arabic root janna refers to a single original meaning which is to cover and conceal, as Ibn Faaris said in Maqaayees al-Lughah. The jinn are so called because they are concealed from mankind, and the foetus is called janeen in Arabic because he is concealed in his mother’s womb, and a garden is called jannah because it is concealed by trees, and an insane person is called majnoon because his mind is covered, and so on in all derivations from this root.

Allaah has told us of this when He said (interpretation of the meaning):

“O Children of Adam! Let not Shaytaan (Satan) deceive you, as he got your parents [Adam and Hawwaa’ (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them”

[al-A’raaf 7:27]

Secondly: can they appear in human form?
The answer to that is that it is proven in the Sunnah and from real life that the jinn appear in different forms, such as the forms of people and animals, etc. Among the clearest evidence of that from the Sunnah is the story narrated by al-Bukhaari (3275) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) put me in charge of guarding the zakaah of Ramadaan. Someone came to me and started scooping up some of the food, and I said, “By Allaah, I will take you to the Messenger of Allaah (peace and blessings of Allaah be upon him).” He complained of being in need and having dependents, so Abu Hurayrah took pity on him and let him go. This happened three times, and on the third occasion, Abu Hurayrah said: “I will take you to the Messenger of Allaah. This is the third time and each time you say that you will not come back, then you come back.” He said, “Let me go and I will teach you something by means of which Allaah will benefit you.” I said: “What is it?” he said: “When you go to bed, recite Aayat al-Kursi, ‘Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists)…’ [al-Baqarah 2:255] until you complete the verse, then you will always have a protector from Allaah, and no devil will come near you until morning comes. So I let him go, and the next morning I told the Messenger of Allaah (peace and blessings of Allaah be upon him) what had happened. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He told you the truth, although he is a liar. Do you know who you have been speaking to for three nights, O Abu Hurayrah?” He said: “No.” He said: “That was a devil (a shaytaan).”

Al-Haafiz ibn Hajar said in al-Fath: This hadeeth teaches us a number of things… that one of the characteristics of the Shaytaan is lying, and that he may appear in various forms that may be seen, and that the words of Allaah, “Verily, he and Qabeeluhu (his soldiers from the jinn or his tribe) see you from where you cannot see them” [al-A’raaf 7:27], apply to when he is in the form with which he was created.

It was narrated that the Shaytaan appeared to Quraysh in the form of Suraaqah ibn Maalik ibn Ju’sham and encouraged them to fight the Prophet (peace and blessings of Allaah be upon him). That happened during the battle of Badr. Ibn Jareer al-Tabari narrated in his Tafseer (12564) that ‘Urwah ibn al-Zubayr said:

When Quraysh decided to march, mention was made of what was between them and Bani Bakr – i.e., war – and that almost made them change their minds. Then Iblees appeared to them in the form of Suraaqah ibn Ju’sham al-Madlaji, who was one of the nobles of Banu Kinaanah, and said: “I will protect you against Kinaanah so that Kinaanah will not be able to do you any harm.” So they went ahead with their plan. This was also quoted by Ibn Katheer in al-Bidaayah wa’l-Nihaayah, 5/62.

In Saheeh Muslim (2236) it is narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “In Madeenah there is a group of the jinn who have become Muslim, so whoever sees any of these creatures let him give it a warning three times, then if it appears after that he may kill it, for it is a devil.”

The word translated as “creatures” here refers to kinds of snakes that appear in houses; they are not to be killed until they have been given a warning three times, because they may be jinn. See Ghareeb al-Hadeeth by Ibn al-Atheer.

Al-Nawawi said: What this means is that if they do not disappear after being warned, then they are not the kind of creatures that inhabit houses and they are not among the jinn who have become Muslim, rather that is a devil so there is no sin on you if you kill it and Allaah will never give the Shaytaan a way to prevail over you by taking revenge, unlike the creatures (snakes) and jinn who have become Muslim. And Allaah knows best. Sharh Muslim, 14/236.

There have been many such incidents. Shaykh al-Islam (Ibn Taymiyah) said: The jinn may appear in human and animal form, so they may appear as snakes and scorpions etc, or in the form of camels, cattle, sheep, horses, mules and donkeys, or in the form of birds, or in the form of humans, as the Shaytaan came to Quraysh in the form of Suraaqah ibn Maalik ibn Ju’sham when they wanted to set out for Badr. Majmoo’ al-Fataawa, 19/44.

Thirdly: The jinn have led many people astray by appearing in the forms of awliya’ (“saints”) and righteous people etc. Shaykh al-Islam said: The Shaytaan often appears in the form of the person who is being called upon and asked for help, if he is dead or sometimes if he is alive, without the person who called upon him realizing it. Indeed the Shaytaan may appear in his form and the misguided mushrik who is seeking that person’s help may think that the person himself has responded to him when in fact it is the Shaytaan. This also happens to the kuffaar who seek the help of those of whom they think well, whether they are dead or alive, such as the Christians who seek the help of George or others of their saints, and it happens to those so-called Muslims who commit shirk and follow misguidance by seeking the help of those who are dead or absent. The Shaytaan appears to them in the form of the one upon whom they call, without him realizing that… More than one person has told me that they sought my help, and each of them told me a different story. I told each one of them that I did not answer any one of them and I did not know that they were seeking my help. It was said that this was an angel, but I said: Angels do not help mushriks, rather that was a devil who wanted to misguide him.

Majmoo’ al-Fataawa, 19/47-48.

One of the greatest ways in which a Muslim may seek help against the devils is to “fortify” himself with adhkaar and reciting Aayat al-Kursiy, as stated in the hadeeth of Abu Hurayrah quoted above.



With regard to the second part of the question, which is whether the jinn have a true form:

With regard to this matter of photographs of the jinn, which have fascinated many people and become widespread on some websites, it is not possible to verify the authenticity of what is in these websites, especially nowadays when people are highly skilled in producing in all kinds of deceptive pictures. Moreover researching such matters brings no spiritual or worldly benefit and serves no purpose. It is better to occupy oneself with things that will bring spiritual or worldly benefit such as reading and understanding what is in the Qur’aan and the saheeh Sunnah, and what a person needs to know and do of correct belief and worship, and the proper attitude and etiquette which the Muslim should develop, and so on. It should also be noted that publishing pictures of animate beings is haraam according to sharee’ah as is stated in the texts. .

We ask Allaah to protect you and raise you in status and forgive your sins and bless you with knowledge and good deeds, for He is the Best One to be asked.

May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions

erm.... how can that be? That clashes with the hadith in which the Prophet (PBUH) recommended to the bedouin to drink camel urine.

camel urine is halal but praying in their pastures is haram? yeah right!

DEAR SISTER

Dunghills, slaughterhouses, middle of the roads, resting places of the camels near watering holes, bathrooms and on the roof of the "house of Allah"
Ibn 'Umar relates that the Prophet sallallahu alehi wasallam prohibited salah in seven places: "dunghills, slaughterhouses, graveyards, middle of the road, bathhouses, watering places where the camels drink and rest, and on the roof of the house of Allah [the Ka'bah in Makkah]." This is related by Ibn Majah, 'Abd ibn Humaid, and at-Tirmizhi who said its chain is not strong. The reason why it is prohibited to pray on dunghills and in slaughterhouses is the presence of impurities there. It is forbidden to pray at such places without any barrier, and if there is such a barrier one may pray, but it is disliked by the majority of the scholars, while Ahmad and other scholars of zahiri persuasion say it is prohibited. The reason why it is prohibited to pray in the resting places of the camels is the same as in the first two cases (i.e., the presence of impurities). The reason why it is prohibited to pray at the middle of the roads is because there is usually a lot of commotion, which could take one's heart away from the salah. As for praying on the roof of the Ka'bah, this contradicts the order to offer salah facing it. For this reason, many are of the opinion that a salah performed on top of the Ka'bah is invalid. The Hanafi school holds that it is allowed, but disliked as it does not honor the Ka'bah. The reason it is disliked to pray in bath-houses is the presence of impurities there, according to the majority of the scholars. Ahmad, Abu Thaur, and the Zahiriyyah hold that a salah offered in the bath-house is not valid.

Volume 2, Page 76: Prayer in the Ka'bah
Offering salah in the Ka'bah is valid regardless of whether it is an obligatory prayer or a supererogatory prayer. Ibn 'Umar reports: "The Messenger of Allah entered the house [the Ka'bah] with 'Usamah ibn Zaid, Bilal, and 'Uthman ibn Talhah and they closed the door behind themselves. When they opened the door, I was the first to come upon them and I asked Bilal: 'Did the Messenger of Allah pray [while he was inside]?' He said: 'Yes, between the two Yemeni pillars.'" This is related by Ahmad, al-Bukhari, and Muslim.



I SUGGEST THAT U SHOULD READ FIQH AL SUNNAH.IT DEALS WITH FIQH MATTERS .PLEASE.LOOK AT TABLE OF CONTENTS AND READ WHETEVER U WANT TO KNOW
http://www.usc.edu/dept/MSA/law/fiqh.../fusintro.html

what's pastures gotto do with urine?

Question:
Does by eating camels meat breaks ablution( wudoo ).

Answer:

Praise be to Allaah.

The correct view is that the one who eats the meat of a camel – old or young, male or female, cooked or raw – has to do wudoo’. There are several reports which serve as evidence (daleel) for this:

The hadeeth of Jaabir: the Prophet (peace and blessings of Allaah be upon him) was asked, “Should I do wudoo’ after eating camel meat?” He said, “Yes.” The person said: “Should I do wudoo’ after eating mutton?” He said, “If you wish.” (Narrated by Muslim, 360).

The hadeeth of al-Baraa’: the Prophet (peace and blessings of Allaah be upon him) was asked about eating camel meat. He said, “Do wudoo’ after eating it.” He was asked about mutton, and he said, “Do not do wudoo’.” (Narrated by Abu Dawood, 184; al-Tirmidhi, 81. Classed as saheeh by Imaam Ahmad and Ishaaq ibn Raahawayh).

The view of those who do not regard it as obligatory to do wudoo’ after eating camel meat is based on several points, such as:

This ruling is mansookh (abrogated). Their evidence (daleel) is:

The hadeeth of Jaabir; the last of the two commands from the Messenger of Allaah (peace and blessings of Allaah be upon him) was that there was no need to do wudoo’ after eating food that had been touched by fire. (Narrated by Abu Dawood, 192; al-Nisaa’i, 185).

But this does not refute the specific meaning of the hadeeth quoted above from Saheeh Muslim.

Moreover, there is no evidence here of anything being abrogated, because they asked whether they should do wudoo’ after eating mutton, and he said, “If you wish.”

If this hadeeth were abrogated, the ruling on mutton would also be abrogated. The fact that he said, “If you wish” indicates that these ahaadeeth came after the hadeeth of Jaabir.

In cases of abrogation there must be evidence that what is being abrogated came first chronologically, and there is no such evidence here.

Moreover, the hadeeth of abrogation is general in meaning, but this hadeeth (about camel meat) is more specific, and thus excludes (camel meat) from the general ruling.

The fact that he also asked about mutton makes it clear that the issue here is not whether the meat has been touched by fire; if that were the case then camel meat and mutton would be regarded in the same way.

(B) They also take their evidence from the hadeeth, “Wudoo’ has to do with what comes out, not what goes in.”

Response:

This hadeeth was narrated and classed as da’eef (weak) by al-Bayhaqi (1/116) and al-Daaraqutni (p. 55). It a weak hadeeth with three faults (‘ilal); for more information see al-Silsilah al-Da’eefah, 959.

Even if it were saheeh – for the sake of argument – it is general in meaning, and the hadeeth which says that wudoo’ is obligatory (after eating camel meat) is specific.

(C) Some of them said that what is meant by the phrase “do wudoo’ [perform ablution] after eating it” is to wash the hands and mouth, because camel meat has an unpleasant odour and is very greasy, unlike mutton!

Response:

This is unlikely, because the apparent meaning here is wudoo’ as prescribed in sharee’ah, not ablutions in a linguistic sense (i.e., merely washing one's hands and mouth). It is obligatory to interpret the terminology of sharee’ah in accordance with the meanings of sharee’ah.

(D) Some of them take as evidence a story that has no basis; the story in question may be summed up as follows:

The Prophet (peace and blessings of Allaah be upon him) was addressing the people one day, and one of them emitted an odour (i.e., passed wind), but he felt too shy to get up from among the people. He had also eaten camel meat, so the Messenger of Allaah (peace and blessings of Allaah be upon him) said, covering for him, “Whoever has eaten camel meat, let him do wudoo’.” So a group of people who had eaten camel meat got up and went and did wudoo’.

Response:

Shaykh al-Albaani (may Allaah have mercy on him) said:

This story has no basis anywhere in the books of Sunnah or elsewhere in the books of Fiqh and Tafseer, as far as I know.

(al-Silsilah al-Da’eefah, 3/268).

The correct view regarding this matter is that the ruling on doing wudoo’ after eating anything that has been touched by fire has been abrogated, but it is obligatory to do wudoo’ after eating camel meat.

Al-Nawawi said:

Ahmad ibn Hanbal, Ishaaq ibn Raahawayh, Yahyaa ibn Yahyaa, Abu Bakr ibn al-Mundhir and Ibn Khuzaymah thought that it (eating camel meat) breaks wudoo’; this was also the view favoured by al-Haafiz Abu Bakr al-Bayhaqi. It was reported from the scholars of hadeeth and from a group of the Sahaabah.

They took as evidence the hadeeth of Jaabir ibn Samurah which was narrated by Muslim. Ahmad ibn Hanbal and Ishaaq ibn Raahawayh said: “It has been reported from the Messenger of Allaah (peace and blessings of Allaah be upon him) in these two saheeh hadeeths, the hadeeth of Jaabir and the hadeeth of al-Baraa’. This view has stronger evidence even though the majority follow the opposite.”

The majority responded to this with the hadeeth of Jaabir: the last of the two commands from the Messenger of Allaah (peace and blessings of Allaah be upon him) was that there was no need to do wudoo’ after eating meat that had been touched by fire. But this hadeeth is general, whereas the hadeeth about doing wudoo’ after eating camel meat is specific, and a specific ruling takes precedence over a general one. (Sharh Muslim, 4/49).

Among modern scholars, Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh Ibn ‘Uthaymeen and Shaykh al-Albaani also said this.

And Allaah knows best.