Question

My question is about listening to azkar recommended by Pakistani Horoscope/Astrologers on TV. Eg. Recite Ya Shaheed from Monday to Sunday from May 18th etc.

Do they fall under this category:

Narrated from Safiyah bint Abi ‘Ubayd from one of the wives of the Prophet (peace and blessings of Allaah be upon him), who narrated that he said: “Whoever goes to a soothsayer and asks him about something and believes him, his prayer will not be accepted for forty days.”
(Sahih Muslim).

Is this hadith talking about astrologers/palmists? Not sure whats a soothsayer..

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

There are two aspects to your question. Allow me to address the second part first.

The hadeeth you have mentioned is in Sahih Muslim Sahreef. [1]

عن النبي صلى الله عليه وسلم قال: «من أتى عرافا فسأله عن شيء، لم تقبل له صلاة أربعين ليلة»

The term used in the Hadeeth of Muslim Shareef is “arraf” (عراف).

Ibn al-Atheer rh. has mentioned that `arraf is term that includes someone who uses knowledge of stars towrds the knowledge of unseen. [2]

Imam al-Nawawi rahimahullah has mentioned that an `arraf specifically refers to someone who assists in help to find lost item using means and indications of signs. [3]

Obviously the the `arraf does not have knowledge of the unseen, so him using arbitrary signs to postulate lost items gives credence to him having access to knowledge of unseen. Hence the ahadeeth have explicitly prohibited from coming to such individuals.

However there is another hadeeth in Muslim Shareef, last portion of which states:

۔۔۔قلت: يا رسول الله، إني حديث عهد بجاهلية، وقد جاء الله بالإسلام، وإن منا رجالا يأتون الكهان، قال: «فلا تأتهم» ۔۔ (صحيح مسلم (1/ 381))

I said, O Rasulullah, I was recently in time of paganism, and Allah has brought us Islam. Among us are people who go to fortunetellers. So he (Rasulullah ﷺ) said “So, do not go to them”

Under these wordings Imam al-Nawawi rahimahullah says,

والحديث يشتمل على النهي عن إتيان هؤلاء كلهم والرجوع إلى قولهم وتصديقهم فيما يدعونه هذا كلام الخطابي وهو نفيس قوله (شرح النووي على مسلم (5/ 22))

“This hadith is inclusive of prohibition of approaching all these fortunetellers (i.e. soothsayers, those who take omen, those who astrologers, employers of jinnat over ghayb etc.) and taking their guidance from their statements and believing in that which they call towards. This is al-Khataabi’s statement and indeed a profound statement from him” [4]

The second aspect of your query is specific to astrology & astronomy and their boundaries:

Knowledge of celestial object (stars as well as planets) can be utilized in two different manners.

a. Astronomy
b. Astrology

Astronomy is when you use the physical calculations of Stars, Moon, and other celestial objects to understand the realities of nature. These astronomical calculations can provide us insight into how Allah Ta’ala have structured the natural occurrences.

Utilization of these physical properties and calculations of astronomy for religious decision making is Mustahsin (desirable). Eg. using these observations to establish calculations for setting up Salah times, using these calculations to assist in understanding visibility criterion for the moon etc.

However, using the movements, positions and constellation of these celestial objects to postulate realities based on these movements, i.e. the science of Astrology is destructive to the belief of individuals.

People who usually listen to these astrological guidance tend to start changing their life-style and habits in accordance of these astrologer’s statements. They start to deem these stars and their constellations or movements inherently effective of the physical outcome in their lives. Whereas these celestial objects and they movements have no inherent effect in them. This is such a corruption of one’s belief, that can lead to associating of power to these created objects (Makhluq) and put it on par with Allah Ta’ala. This is Shirk. Hence Shariah has made this impermissible.

Allama ibn Abideen rh. mentions under (utilizing of f stars):
“That is the knowledge of deducting the constellations and their connection to other natural occurrences. In Mukhtarat al-Nawazil from the author of al-Hidaya, it mentions that knowledge of celestial stars in itself is good and not rebuked. Thereafter it is of two types. Mathematical Calculation, and this is right. Even Qur’an spoke about it , “and the Sun and the moon are by their own calculations” i.e. they follow their own orbital patterns.

Using the movement of celestial objects and their pattern on horizon to establish the natural phenomenons is by the decree of Allah and his might. And this is permissible just as a doctor would listen to heartbeat to diagnose health or illness.

If someone believes that this is not by the decree of Allah, or claims something of unseen [i.e. the indications of these natural phenomenon being brought about by decree of Allah] then such a person has committed kufr.

Hereupon, also know that using this science to calculate times of Salah, or finding direction for Qibla etc. , there is nothing wrong with it. This tells us that the problem lies in the reliance upon this knowledge beyond this permissible level. Rather, in al-Fusool there is explicitness about it (astrology) being haram, and this is what commentators have accepted.

What is obvious is that this (hurmah) is about the second type (Astrology) and not the first. This is why in al-Ihyaa a-Uloom (of Imam al-Ghazali rh) mentions that knowledge of stars in itself is not rebuked…but (the second type specifically) is blameworthy. And Sayiduna Umar radi allahu anhu is reported to have said, “Learn from sciences of stars that which will help you navigate upon land and oceans, and thereafter hold yourself.” (Haashiya ala al-Dur al-Mukhtar 1/43) [5]

As a principle, any act which inherently may be acceptable, but has potential to lead to corruption of I’tiqaad (belief) among general masses, is automatically shunned. And here in our case astrology is a tool utilized to detach people from Khaliq al Haqiqi.

It becomes more detrimental when you give it an appearance of islamic guidance and start prescribing Adhkar which outwards are all permissible shar’i adhkar. But in reality they have never in the entire history of Islam been prescribed dependent on the movement and constellations of celestial objects. Hence this procedure is not part of Islam, and to consider it as such will be an innovation which goes against the direct prohibitions of Rasulullah ﷺ.

Since your father is involved in this, it is my humble suggestion to approach the matter with extreme delicacy. Slowly but surely encourage your father to seek adhkar from ahadeeth. Inculcate love of Rasulullah ﷺ and implore him to take the divinely inspired adhkar to be more beneficial than such baseless concoctions. Do not come out as disrespectful at all. Maintain this, and beseech Allah Ta’ala to change your father’s heart away from these misguided TV Channels.

May Allah assist you in your rightful endeavor, Ameen

And Allah Ta’āla Knows Best

Mufti Faisal bin Abdul Hameed al-Mahmudi

1. صحيح مسلم (4/ 1751)
عن صفية، عن بعض أزواج النبي صلى الله عليه وسلم عن النبي صلى الله عليه وسلم قال: «من أتى عرافا فسأله عن شيء، لم تقبل له صلاة أربعين ليلة»

2. فی نسخة (صحيح مسلم (4/ 1751)) نقل شارح محمد فواد عبد الباقی
قال ابن الأثير العراف المنجم أو الحازي الذي يدعي علم الغيب وقد استأثر الله تعالى به

3. شرح النووي على مسلم (10/ 232)
وكان منهم من يسمى عرافا وهو الذي يزعم أنه يعرف الأمور بمقدمات أسباب يستدل بها على مواقعها كالشئ يسرق فيعرف المظنون به السرقة وتتهم المرأة بالريبة فيعرف من صاحبها ونحو ذلك من الأمور

4. شرح النووي على مسلم (5/ 22)
والحديث يشتمل على النهي عن إتيان هؤلاء كلهم والرجوع إلى قولهم وتصديقهم فيما يدعونه هذا كلام الخطابي وهو نفيس قوله

5. الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 43)
(قوله: والتنجيم) هو علم يعرف به الاستدلال بالتشكلات الفلكية على الحوادث السفلية. اهـ. ح. وفي مختارات النوازل لصاحب الهداية أن علم النجوم في نفسه حسن غير مذموم، إذ هو قسمان: حسابي وإنه حق، وقد نطق به الكتاب. قال الله تعالى – {الشمس والقمر بحسبان} [الرحمن: 5]- أي سيرهما بحساب. واستدلالي بسير النجوم وحركة الأفلاك على الحوادث بقضاء الله تعالى وقدره، وهو جائز كاستدلال الطبيب بالنبض من الصحة والمرض ولو لم يعتقد بقضاء الله تعالى أو ادعى الغيب بنفسه يكفر، ثم تعلم مقدار ما يعرف به مواقيت الصلاة والقبلة لا بأس به. اهـ. وأفاد أن تعلم الزائد على هذا المقدار فيه بأس بل صرح في الفصول بحرمته وهو ما مشى عليه الشارح. والظاهر أن المراد به القسم الثاني دون الأول؛ ولذا قال في الإحياء: إن علم النجوم في نفسه غير مذموم لذاته إذ هو قسمان إلخ ثم قال ولكنه مذموم في الشرع. وقال عمر: تعلموا من النجوم ما تهتدوا به في البر والبحر ثم امسكوا، وإنما زجر عنه من ثلاثة أوجه:
أحدها: أنه مضر بأكثر الخلق، فإنه إذا ألقى إليهم أن هذه الآثار تحدث عقيب سير الكواكب وقع في نفوسهم أنها المؤثرة،
وثانيها: أن أحكام النجوم تخمين محض، ولقد كان معجزة لإدريس – عليه السلام – فيما يحكى وقد اندرس.
وثالثها: أنه لا فائدة فيه، فإن ما قدر كائن والاحتراز منه غير ممكن اهـ ملخصا.