Category: Akidah

Praise be to Allah.I put this question to our shaykh, ‘Abd ar-Rahman al-Barrak (may Allah preserve him) and he said:
If the speaker means the Qur’an which is the word of Allah, and not recitation, then this comes under the heading of idle speech, because the virtue that results from the words of Allah is by the grace of Allah, such as if one said: By the grace of Allah then by virtue of His beautiful names. That does not make sense, so it is better not to say it.
But if he meant recitation which is a person’s action, then it may mean something, but it is better to attribute the blessing to Allah alone.
And Allah knows best.

Praise be to Allah.Is Islamic `Aqidah Theoretical?
Islamic `Aqidah is not a theoretical and philosophical method; action is an essential part of this `Aqidah. Hence the Ahl As-Sunnah agreed that faith consists of words and deeds, or speaking with the tongue, believing in the heart and acting with the physical faculties. 
Whoever believes in Allah as his Lord and God, will worship Him and obey Him by praying, giving Zakah and so on. 
Whoever believes in the Last Day and its reckoning and reward or punishment, will be motivated thereby to do that which Allah has commanded and abstain from that which He has forbidden. 
Whoever believes that Muhammad (peace and blessings of Allah be upon him) is the Messenger of Allah will therefore obey him, follow his Sunnah and propagate his religion.  
Thus the principles in which a person believes are translated into actions and words and efforts. The stronger that faith grows in his heart, the more its effects will be seen outwardly. 
Hence the Prophet (peace and blessings of Allah be upon him) said: “In the body there is a piece of flesh which, if it is sound, the entire body will be sound, and if it is corrupt, the entire body will be corrupt. It is the heart.” Narrated by Al-Bukhari, 52; Muslim, 1599)
Al-Hasan Al-Basri (may Allah have mercy on him) said: “Faith is not the matter of wishes or outward appearances, rather it is that which settles in the heart and is confirmed by one’s actions.” 
Shaykh Al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 
“If the heart is sound in terms of faith, knowledge and feelings, then this will inevitably lead to the soundness of physical actions, such as verbal statements and deeds. As the leading scholars of Hadith said: Words and deeds, both inward and outward. What is outward must follow what is inward, so if what is inward is sound then what is outward will also be sound, and if it (the former) is corrupt, (the latter) will also be corrupt. Hence one of the Companions said concerning the one who prayed carelessly: If his heart had been humble and focused, his body would have been humble and focused.” (Majmu` Al-Fatawa, 7/187)
Books on `Aqidah
With regard to books which one may read about `Aqidah , there are many, the greatest of which are the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him), in which there is protection and salvation for those who adhere closely to them. The scholars were concerned with explaining and propagating sound `Aqidah , and they wrote innumerable books on this topic. Among the most famous of these books are the following: 

As-Sunnah by `Abdullah ibn Ahmad ibn Hanbal
At-Tawhid by Ibn Khuzaymah
Sharh Usul I`tiqad Ahl As-Sunnah by Al-Lalka’i
`Aqidat As-Salaf wa As-hab Al-Hadith by Al-Sabuni
Al-`Aqidah Al-Wasitiyyah by Ibn Taymiyah [available in English translation]
Al-`Aqidah Al-Tahhawiyyah wa Sharhuha by Ibn Abu Al-`Izz Al-Hanafi
Lawami` Al-Anwar Al-Bahiyyah by Al-Safarini
Ma`arij Al-Qubul by Hafiz Hakami
Al-Irshad ila Sahih Al-I`tiqad by Shaykh Salih Al-Fawzan – this is an easy and useful book. 

How to apply `Aqidah in real life
With regard to applying this `Aqidah in real life, this is done by learning it, propagating it, calling others to it, and refuting those who go against it with wisdom and beautiful preaching. This is how `Aqidah is spread and its effects made manifest so that all people may benefit from it. 
How to learn `Aqidah
The way in which `Aqidah may be learned is to learn it directly from those who believe in it and act accordingly. This is the soundest and best way for those who are able to do it. For those who are far away from scholars, they should refer to their commentaries, writings and tapes, as well as asking about confusing matters and anything they do not understand. 
If a person follows some of the teachings of Islam and neglects others, by failing to do some of the obligatory duties or by committing some of the acts that are forbidden, this is a shortcoming in his faith and a weakness in his belief and his love for his Lord and His religion. This is undoubtedly a fault in his `Aqidah. 
Hence one of the basic principles of Ahl As-Sunnah wal-Jama`ah is that faith increases by doing acts of worship and decreases by doing acts of sin. These shortcomings and faults may erase faith altogether, so that the person becomes an apostate from Islam, such as if he stops praying. Please see question no. 5208  and 2182 . 
With regard to sins that do not reach the level of disbelief, such as withholding obligatory Zakah or looking at prohibited things and so on, these are things which cause faith to decrease. 
What is the correct `Aqidah?
The Muslims need people to explain pure, correct `Aqidah to them, that is based on the Quran and Sunnah according to the understanding of the righteous Salaf. That is because of the widespread existence of ignorance, innovations (Bid’ah), myths and deviant schools of thought. 
Every Muslim must be sincere towards himself first of all, by learning correct `Aqidah from trustworthy sources, then by propagating it and teaching it to the people, by means of lessons and lectures, books, publications and magazines, thus fulfilling the duty to convey the message as Allah says (interpretation of the meaning): 
“(And remember) when Allah took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad and the religious knowledge) known and clear to mankind, and not to hide it.” [Al-`Imran 3:187] 
“Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful.” [Al `Imran 3:104] 
“Say (O Muhammad): ‘This is my way; I invite unto Allah (i.e. to the Oneness of Allah — Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allah, i.e. to the Oneness of Allah — Islamic Monotheism with sure knowledge). And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allah; those who worship others along with Allah or set up rivals or partners to Allah.)’” [Yusuf 12:108]
And Allah knows best.

Praise be to Allah.Mockery – which may also imply showing disrespect or making fun of something – in some cases constitutes major disbelief (kufr akbar) which puts a person beyond the bounds of Islam. In other cases, it comes under the heading of evildoing, and in some cases it may come under both headings.
1. If it is mocking Allah, may He be exalted, or the Quran, or the Prophet (blessings and peace of Allah be upon him), then it is disbelief (kufr) that puts a person beyond the bounds of Islam. This is indicated by the verses in which Allah, may He be exalted, says (interpretation of the meaning):
{And if you ask them, they will surely say, “We were only conversing and playing.” Say, “Is it Allah and His verses and His Messenger that you were mocking?”
Make no excuse; you have disbelieved after your belief} [At-Tawbah 9:65-66].
The scholars are unanimously agreed on that.
2. If it is mocking people themselves and their worldly actions that have nothing to do with religion, then it comes under the heading of evildoing (fisq), concerning which Allah, may He be exalted, said (interpretation of the meaning):
{O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them} [Al-Hujurat 49:11].
3. As for the possibility that it may be both disbelief (kufr) that puts a person beyond the bounds of Islam and evildoing (fisq), this refers to mocking the Muslim for his religious commitment and his appearance that is in accordance with the Sunnah. If the mockery is because of the religious teaching that the Muslim is adhering to, then it constitutes disbelief that puts a person beyond the bounds of Islam. If it is mocking the Muslim himself because, for example, he is not religious enough to show that he is a committed Muslim, or because he goes to extremes or is very strict in implementing the Sunnah in a manner that is not supported by the religious texts, then this comes under the heading of evildoing, because it is mocking a person and is not mocking the religion.
Shaykh ‘Abd al-Aziz ibn Baz (may Allah have mercy on him) was asked:
If someone mocks the religion by mocking the beard or shortening of the thobe, is that regarded as disbelief (kufr)?
He replied:
It depends. If his aim is to mock the religion, then it constitutes apostasy, as Allah, may He be exalted, says (interpretation of the meaning):
{Say, “Is it Allah and His verses and His Messenger that you were mocking?”
Make no excuse; you have disbelieved after your belief} [At-Tawbah 9:65-66].
But if it is mocking the person himself for other reasons, such as if it has to do with his beard or his shortening of his thobe, and what is meant by mocking him is that he is too strict, or it is mocking other things, such as his strictness in this regard and his lenience regarding other issues that he knows are part of religious teachings, and his aim is not to mock the religion, rather the intention is to mock the person for shortening his thobe or for other reasons, if his intention is to mock the religion and show disrespect to the religion, then this constitutes apostasy. We ask Allah to keep us safe and sound.
After that, he was asked:
What if he says: I say that to people to make them laugh, by way of joking?
He replied:
This is not permissible; it is an evil deed and the one who does it is taking a risk, and if his aim is to mock the religion, then it constitutes disbelief (kufr).”(Fatawa ash-Shaykh Ibn Baz 28/365, 366).
Based on that, we may say regarding the topic of the question:
If the speaker’s aim is to mock the ruqyah itself, then it constitutes disbelief which puts him beyond the bounds of Islam, because he is mocking the Quran.
If his aim is to mock the person himself, because he is not qualified to recite ruqyah, or because he is claiming to treat the problem by means of the Quran, but in reality that is not the case, so the mockery is directed at the person himself, it does not constitute disbelief; rather it is evildoing and is haram.
If he claims that he did not intend to mock anyone, rather he wanted to joke and make people laugh, then he is taking a risk, because there is no room for joking about such matters.
And Allah knows best.

Praise be to Allah.Shaykh `Abd Al-`Aziz ibn `Abdullah ibn Baz (may Allah have mercy on him) said: 
“Note that Allah has commanded all people to enter Islam and to adhere to it and to beware of whatever is contrary to it. He sent His Prophet Muhammad (peace and blessings of Allah be upon him) to call mankind to that. He tells us that those who follow him will be guided and that those who turn away from him have gone astray.
In many verses He warns against the means that lead to apostasy and all forms of polytheism and disbelief .
The scholars (may Allah have mercy on them) have said, when discussing apostasy, that a Muslim may apostatize from his religion by doing many acts that nullify Islam, which makes it permissible to shed his blood and seize his wealth, and which will put him beyond the pale of Islam. 
Among the most serious and most common of these things are ten which were mentioned by Shaykh Muhammad ibn `Abd Al-Wahhaab and other scholars (may Allah have mercy on them all). 
We will mention them in brief here, so that you and others can beware of them, in the hope that you will be safe and sound. We will also explain a little about them after mentioning each one.  

Shirk or associating others in worship with Allah . Allah says (interpretation of the meaning): 

“Verily, Allah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away.” [An-Nisa’ 4:116] 
“Verily, whosoever sets up partners (in worship) with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode.” [Al-Ma’idah 5:72]
That includes praying to the dead, seeking their help, making vows and offering sacrifices to them or to the jinn or to the grave. 

Whoever sets up intermediaries between himself and Allah and calls upon them, asks them to intercede, and puts his trust in them, is a disbeliever according to scholarly consensus. 
Whoever does not regard the polytheists as disbelievers, or doubts that they are disbelievers, or regards their way as correct, is a disbeliever. 
Whoever believes that anything other than the teaching of the Prophet (peace and blessings of Allah be upon him) is more complete than his teachings , or that the rulings of anyone else are better than his rulings – such as those who prefer the rule of false laws to his rulings – is a disbeliever. 
Whoever hates any part of that which the Prophet (peace and blessings of Allah be upon him) brought, even if he acts in accordance with it, is a disbeliever, because Allah says (interpretation of the meaning): 

“That is because they hate that which Allah has sent down (this Quran and Islamic laws); so He has made their deeds fruitless.” [Muhammad 47:9]

Whoever makes fun of anything in the religion of the Prophet (peace and blessings of Allah be upon him), or makes fun of any texts that refer to rewards or punishments, is a disbeliever. The evidence for that is the verse (interpretation of the meaning): 

“Say: Was it at Allah, and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?
Make no excuse; you disbelieved after you had believed.” [At-Tawbah 9:65-66]

Witchcraft – including spells to turn one person against another or to make someone love another. Whoever does this or approves of it is a disbeliever. The evidence for that is the verse (interpretation of the meaning): 

“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).’” [Al-Baqarah 2:102]

Supporting the polytheists and helping them against the Muslims. The evidence for that is the verse in which Allah says (interpretation of the meaning): 

“O you who believe! Take not the Jews and the Christians as Awliya’ (friends, protectors, helpers), they are but Awliyaa’ of each other. And if any amongst you takes them (as Awliya’), then surely, he is one of them. Verily, Allah guides not those people who are the Dhalimun (polytheists and wrongdoers and unjust)” [Al-Ma’idah 5:51]

Whoever believes that some people are allowed to operate outside the law of Muhammad (peace and blessings of Allah be upon him) just as Al-Khidr operated outside the law of Musa (peace be upon him) is a disbeliever, because Allah says (interpretation of the meaning): 

“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Al `Imran 3:85]

Turning away from the religion of Allah, not learning it and not acting in accordance with it. The evidence for that is the verse (interpretation of the meaning): 

“And who does more wrong than he who is reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from the Mujrimon (criminals, disbelievers, polytheists, sinners).” [As-Sajdah 32:22]
With regard to all of these acts that nullify Islam, it makes no difference whether a person is joking, serious or afraid, unless he is forced to do it. All of them are very serious, and they all happen a great deal. 
The Muslim should beware of them and fear falling into them. We seek refuge with Allah from the things that may incur His wrath and painful punishment. May Allah send blessings and peace upon the best of His creation, Muhammad, and upon his family and companions. 

The fourth category includes those who believe that the systems and laws devised by men are better than the Shari`ah of Islam, or equal to it; or that it is permissible to refer to them for judgements and rulings, even if he believes that referring to Shari`ah is better; or that the Islamic system is not fit to be applied in the twentieth century; or that it was the cause of the Muslims’ backwardness; or that it should be limited to a person’s relationship with his Lord and not have anything to do with the other affairs of life 
The fourth category also includes those who think that carrying out the ruling of Allah by cutting off the hand of the thief or stoning the married adulterer is not appropriate in the modern age. 
That also includes: everyone who believes that it is permissible to rule according to something other than the laws of Allah with regard to interactions, hudud punishments or other matters, even if he does not believe that that is better than the ruling of Shari`ah, because by doing so he is regarding as permissible something that Allah has forbidden according to consensus, and everyone who regards as permissible something that Allah has forbidden and is well known to be forbidden in Islam, such that no Muslim has any excuse for not knowing that it is forbidden, such as adultery , alcohol and Riba , and ruling by something other than the Shari`ah of Allah, is a disbeliever according to the consensus of the Muslims. 

We ask Allah to help us all to do that which pleases Him, and to guide us and all the Muslims to His Straight Path, for He is All Hearing, Ever-Responsive. May Allah send blessings and peace upon our Prophet Muhammad and his family and companions.

Praise be to Allah.Swearing that one will be a disbeliever in order to make oneself do something or refrain from something is reprehensible speech, and it is not permissible.
Al-Bukhari (1363) and Muslim (110) narrated from Thabit ibn ad-Dahhak (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: Whoever swears deliberately and falsely that he belongs to a religion other than Islam is as he said.”
Abu Dawud (3258) and Ahmad (23006) narrated that Buraydah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever swears an oath and says ‘I have nothing to do with Islam’, if he is lying it will be as he said, and if he is telling the truth he will not return to Islam soundly.” Classed as sahih by al-Albani in Sahih Abi Dawud.
If he swore that he would become a disbeliever, intending it literally and meaning what he said, then he is a disbeliever, because he meant it.
But if he swore that he would become a disbeliever if he did something, so as to stop himself from doing it and make that thing off-putting to himself, then he did it, he does not become a disbeliever as a result of doing it, but he must offer expiation for breaking an oath (kaffarat yamin).
If he said that he would become a Jew, or a Christian, or a Zoroastrian, or that he would have nothing to do with Islam, or that he would become a communist if he did such and such; or he swore by Allah that he would stop doing something, and that if he went back to it then he would die as a disbeliever, and the like, then this is an oath, and he must offer expiation if he breaks his oath, but he does not become a disbeliever thereby, according to scholarly consensus, as was narrated by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), who said:
If he said that he would become a Jew or a Christian if he did such and such, or that if he did such and such he would become a disbeliever, and the like, then the leading scholars are agreed that if he breaks his oath, he does not become a disbeliever; rather he must offer expiation for breaking an oath according to Abu Hanifah and Ahmad, according to the well-known view narrated from him. According to Malik and ash-Shafa‘i, he does not have to do anything, unlike the case if he said, “If you give me the money, I will become a disbeliever.” In this case, he becomes a disbeliever on that basis; in fact he became a disbeliever immediately [as soon as he said these words], because he meant it and intended that he would become a disbeliever if that condition was fulfilled [and his oath was broken].”(Majmu‘ al-Fatawa  33/199).
Ibn ‘Allan (may Allah have mercy on him) said:
“then he is as he said” means: if he wanted to change his religion and was determined that he would do that if he did that thing [concerning which he swore that oath], then he becomes a disbeliever immediately, because deciding to disbelieve constitutes disbelief. But if his intention was to make sure that he would not do that thing, and he intended never to do the thing mentioned in his oath, then it is a sin and he must ask Allah for forgiveness for it.”(Dalil al-Falihin (8/394); see also: al-Mawsu‘ah al-Fiqhiyyah  7/300-303).
See also the answer to question no. 174658 .
If he said that and then died:

If he did not do the thing concerning which he swore that oath, then there is no blame on him and nothing is required of his heirs.
If he did do it, and died before he could offer expiation for his oath, then his heirs must offer expiation on his behalf from his wealth (the estate).

It says in Mughni al-Muhtaj (6/192):
If someone dies owing expiation, then the least expensive option must be given from his estate. End quote.
And Allah knows best.

Praise be to Allah.If a person says “So and so is going to cause us to become disbelievers”, what he means is that that person will push us to do that because of his bad attitude or raising doubts and the like.
That person does not become a disbeliever because of saying that, because he is speaking about something in the future that has not happened.
But saying such a thing is abhorrent in all circumstances, because disbelief (kufr) is not a matter to be taken so lightly that a person could fall into it because of some annoyance he is faced with. Using this phrase is indicative of a lack of religious commitment, and demonstrates that the issue of falling into disbelief is something that the speaker takes lightly.
What we must do is be wary of slips of the tongue. Allah, may He be exalted, says (interpretation of the meaning):
{Man does not utter any word except that with him is an observer prepared [to record]} [Qaf 50:18].
And the Prophet (blessings and peace of Allah be upon him) said: “A person may say a word which displeases Allah, thinking little of it, for which he will be thrown down into Hell.” Narrated by al-Bukhari (6478) and Muslim (2988).
And Allah knows best.

Praise be to Allah.There is no such thing as the third eye, which they say is on the forehead, between the eyes. This is a concept that originally stems from idolatrous religions.
See: https://bit.ly/3vnLwQY
There is no mention in the Qur’an or Sunnah, or in the words of the Sahaabah or the leading scholars who came after them, of this so-called invisible eye.
But there is insight (baseerah), intuition (faraasah) and inspiration (ilhaam), all of which cannot be acquired by one’s efforts; rather they are gifts from Allah to some of His slaves.
With regard to insight, al-Jarjaani said in at-Ta‘reefaat (p. 46): Insight (baseerah) is an ability in the heart that is illuminated by divine light, by which a person may see the true nature of things and what lies beyond their physical appearance. It is similar to eyesight with which he sees the physical appearance of things. End quote.
With regard to intuition (faraasah), Ibn al-Qayyim (may Allah have mercy on him) said, discussing its cause, its true nature and its origin:
It is light that Allah shines into the heart of His slave, by means of which he distinguishes between truth and falsehood, good and bad, the one who tells the truth and the one who tells lies.
Its true nature is that it is an idea that springs to mind and rules out its opposite; it overwhelms the heart like a lion overwhelms the prey.… This intuition is commensurate with the strength of the person’s faith: whoever is stronger in faith, his intuition will be sharper.
The origin of this type of intuition is life and light that Allah, may He be exalted, grants to whomever He wills of His slaves, and the heart is revived and illuminated by that, so that his intuition is hardly ever wrong. Allah says (interpretation of the meaning):
{And is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge therefrom?} [al-An‘aam 6:122].
His heart was deadened by disbelief and ignorance, then Allah revived it with faith and knowledge, and through the Qur’an and faith, He gave him light by means of which he finds the appropriate way of dealing with people, and finds his way in the darkness. And Allah knows best.” (Madaarij as-Saalikeen  2/483-486).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said: Allah, may He be glorified and exalted, gives to many people knowledge through intuition, by means of which they may learn about a person’s circumstances and character, by looking at his facial features and eyes, and also some of what he says, as Allah, may He be glorified and exalted, says (interpretation of the meaning):
{but you will surely know them by the tone of [their] speech} [Muhammad 47:30].
Tafseer Soorat al-Baqarah (3/368).
Be very cautious and avoid becoming attached to notions of chakras, auras and energy, because all of that is connected to idolatry.
See also the answer to question no. 284674 .
And Allah knows best.

Praise be to Allah.What is meant by cursing and what it implies
If it is a disbeliever who is cursed, what is meant by that is being cast away far from Allah’s mercy and paradise, and abiding forever in hell- that is, if the person dies in a state of disbelief.
If it is a Muslim who is cursed, or the curse is for doing something that does not constitute disbelief, then what is meant is that he will initially be prevented from entering Paradise. That applies if Allah does not pardon him, because the one who commits a major sin is subject to the will of Allah, so he may die without repenting, yet despite that Allah will forgive him.
An-Nawawi (may Allah have mercy on him) said in Sharh Sahih Muslim: In linguistic terms, cursing refers to being expelled and cast far away. The scholars said that what is meant by cursing here is the punishment that the individual deserves for his sin, and being prevented initially from entering Paradise. This is not the same as cursing the disbelievers, who will be completely cast far away from the mercy of Allah, may He be exalted. End quote.
Allah, may He be exalted, say (interpretation of the meaning):
{Indeed, Allah has cursed the disbelievers and prepared for them a Blaze.
Abiding therein forever, they will not find a protector or a helper} [Al-Ahzab 33:64, 65].
This applies to the disbeliever if he dies in a state of disbelief.
As for the one who repents before he dies, he is no longer subject to the curse.
Allah, may He be exalted, says (interpretation of the meaning):
{Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture – those are cursed by Allah and cursed by those who curse –
Except for those who repent and correct themselves and make evident [what they concealed]. Those – I will accept their repentance, and I am the Accepting of repentance, the Merciful} [Al-Baqarah 2:159, 160].
Thus the gate of repentance and acceptance is open for them, even if they were subject to the curse, for by means of sincere repentance ,the reason for being subject to the curse will no longer apply.
And Allah, may He be glorified, says (interpretation of the meaning):
{How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allah does not guide the wrongdoing people.
Those – their recompense will be that upon them is the curse of Allah and the angels and the people, all together,
Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved,
Except for those who repent after that and correct themselves. For indeed, Allah is Forgiving and Merciful} [Al ‘Imran 3:86-89].
So the gate of Islam and repentance is open to every disbeliever, even though there may be verses which curse him, because his being cast away from Allah’s mercy does not become confirmed except if he dies as a disbeliever.
And Allah, may He be exalted, says regarding the disbelievers of Quraysh who fought the Prophet (blessings and peace of Allah be upon him) at Badr and persecuted him in Makkah (interpretation of the meaning):
{Say to those who have disbelieved [that] if they cease, what has previously occurred will be forgiven for them. But if they return [to hostility] – then the precedent of the former [rebellious] peoples has already taken place} [Al-Anfal 8:38].
Ruling on cursing a specific individual
Because cursing is like stating that a person will be cast out of Allah’s mercy in the hereafter, the majority of scholars forbade cursing a specific disbeliever, unless it is proven in the religious texts that he is cursed, such as Iblees, or it is known that he died in a state of disbelief. As for the disbeliever who is still alive, he may become Muslim; therefore he should not be cursed by name. Rather it may be said in general terms that Allah cursed the disbelievers, just as it may be said that the disbelievers will abide eternally in the Fire. This can only apply to those who died in a state of disbelief.
Shaykh al-Islam Ibn Taymiyah said in Majmu‘ al-Fatawa (6/511):
Cursing is permissible in general terms, in the case of those whom Allah and His Messenger cursed.
As for cursing a specific individual, if it is known that he died as a disbeliever, it is permissible to curse him.
As for cursing a specific evildoer, it is not appropriate to curse him, because the Prophet (blessings and peace of Allah be upon him) forbade cursing ‘Abdullah ibn Himar, who used to drink alcohol, even though he had cursed the drinkers of alcohol in general terms. However, with regard to cursing a specific individual if he is an evildoer or a promoter of innovation, there is a difference of scholarly opinion. End quote.
Please see the answers to questions no. 36674 and 83390 .
And Allah knows best.

Praise be to Allah.There is nothing in the Quran or the proven Sunnah of the Prophet (blessings and peace of Allah be upon him) to indicate that animals going around in circles is one of the portents of the Hour. If what is meant is that is an indication that the Hour is imminent, then that is even more clearly false, because the revelation has stated that the Hour will only come after its portents have occurred, and that after these portents appear, humans will live for a while during which faith will be taken away, so the Hour will only come upon the worst of people.
Some of that has been explained previously, for example in the answer to question no. 43840 .
As for the view that it is an indication that some event, such as an earthquake or volcanic eruption, is about to occur, this is something for which there is nothing in the religious texts to support it.
As for the idea of zoologists discovering that and finding a connection between a specific movement of birds or other animals and the occurrence of earthquakes and volcanic eruptions, this is something which requires sound research by trustworthy scientists and scholars to confirm it. This is something of which we are not aware up till now. Earthquakes and volcanic eruptions are still happening, and the natural instinct of animals when they sense that something frightening is about to happen, such as earthquakes, is to flee and panic, not to go around in circles in a regular motion that is not indicative of fear or panic.
Moreover, this going around in circles is not something that is consistent in all animals; rather it occurs in isolated cases here and there. Logic would dictate that if it is a sign of some event that is going to happen in some area, then this behaviour would be seen in all animals in that area. The point is that it is not appropriate for the Muslim to try to interpret such animal behaviour without knowledge.
Allah, may He be exalted, says (interpretation of the meaning):
{And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those [one] will be questioned} [Al-Isra’ 17:36].
Shaykh Muhammad al-Amin ash-Shinqiti (may Allah have mercy on him) said:
In this verse, Allah, may He be glorified and exalted, forbids pursuing that of which one has no knowledge. That includes saying ‘I saw’ when you have not seen, or ‘I heard’ when you have not heard, and ‘I know’ when you do not know.
That includes every type of speaking without knowledge and doing actions that are not based on knowledge. And Allah, may He be glorified and exalted, has said something similar in other verses.”(Adwa’ al-Bayan  3/682).
The prohibition on trying to find an interpretation for such things becomes more emphatic if we do not know the reality of these video clips. People on social media compete to get likes by posting weird and strange things, and some of them readily resort to deceit or concealing the true nature of the clips that they are posting.
What the wise person must do is not hasten to believe everything that is posted by such people, who are not known to be honest.
What the Muslim should really be alarmed about is the spread of mischief and corruption, and how people readily commit sin without any feeling of guilt, for calamities only occur because of that.
It was narrated from Zaynab bint Jahsh (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) entered the house in a state of alarm, saying: “La ilaha illa Allah (there is no god worthy of worship except Allah; woe to the Arabs from an evil that has approached! Today a (hole) like this has been opened in the barrier of Ya’jooj and Ma’jooj,” and he made a circle with his thumb and forefinger. Zaynab bint Jahsh said: I said: O Messenger of Allah, will we be destroyed even though there are righteous people among us? He said: “Yes, if evil prevails.” Narrated by al-Bukhari (3346) and Muslim (2880).
What the Muslim must do is strive to reform himself and call others to reform themselves too, so that the numbers of righteous people will increase and the evildoers will be suppressed.
Al-Qurtubi (may Allah have mercy on him) said:
Our scholars (may Allah have mercy on them) said: Her words “Will we be destroyed even though there are righteous people among us?” and the Prophet’s response, “Yes, if evil prevails” indicate that calamity may be warded off from those who are not righteous, if righteous people prevail.”(At-Tadhkirah  3/1062).
And Allah knows best.

Praise be to Allah.Al-Bukhari ((6989) narrated from Abu Sa‘id, and Muslim (2263) narrated from Abu Hurayrah, from the Messenger of Allah (blessings and peace of Allah be upon him), that he said: “Good dreams are one of the forty-six parts of prophethood.”
The parts of prophethood referred to in the hadith are a matter of the unseen, which cannot be known unless there is a text of the Qur’an or hadith to explain it. Some of the scholars said: That is not known, and the hadith was not said to explain them; rather it was said to explain the importance of good dreams.
Al-Qadi Abu Bakr ibn al-‘Arabi al-Maliki said: No one knows what the parts of prophethood really are except an angel or prophet. Rather all that the Prophet (blessings and peace of Allah be upon him) wanted to do was highlight that dreams are one of the parts of prophethood in general, because in the dream one may learn about some matters of the unseen in some respect. As for the details of the other parts, knowledge of that is something that is for the prophets alone.
Al-Maziri said: The scholar is not required to know all things in general terms and in detail. Allah has set a limit for the scholar beyond which he cannot go. Therefore he will know some matters in general terms and in detail, and he will know some matters in general terms only, but not in detail, and this is one of those matters.”(Fath al-Bari  12/364).
In the Sunnah there is some explanation about some parts of prophethood, such as the report narrated by at-Tirmidhi (2010) from ‘Abdullah ibn Sarjis al-Muzani, according to which the Prophet (blessings and peace of Allah be upon him) said: “Carrying oneself in a calm and dignified manner, deliberation and moderation are one of the twenty-four parts of prophethood.” This is a hasan gharib hadith; it was classed as hasan by al-Albani in Sahih at-Tirmidhi. See also: Hashiyat Musnad Ahmad (ar-Risalah edn, 4/432).
This is what we could find about the parts of prophethood.
Whatever the case, what a person needs to know about prophethood and its characteristics, and what it has to do with his religious duties, was conveyed by the Prophet (blessings and peace of Allah be upon him) to his ummah, and Allah preserved this knowledge for the ummah, and the leading scholars strove to study it and explain it.
As for prophethood itself and its status, that cannot be attained by seeking it or striving to attain it, or by researching its characteristics and learning about its parts, and that was the case even at the times when the prophets were still coming and messages were still being revealed. So how about now, when prophethood and the sending of the messages ended with Allah’s Prophet Muhammad (blessings and peace of Allah be upon him), and there is no longer any hope of anyone becoming a prophet, for it is proven that there will be no prophet after him, and nothing remains for the one who cares for himself but to seek and learn the legacy of knowledge brought by the Prophet (blessings and peace of Allah be upon him).
And Allah knows best.