Ruling on the Fortune Teller Claims to Know the Unseen and Causes Marital Problems?

All praise is to Allāh. This woman is a fortune teller because she claims to know about the future, and anyone who claims to know about the future is a lying fortune teller. It is not permissible to go to him (i.e., any fortune teller), and it is not permissible to believe him. Rather, believing in him is belying The Qurʾān, for Allāh, The Exalted, says: {Say: None in the heavens and the earth knows the Ghaib (unseen) except Allāh} [27:65]. And Al-Ghaib is what is concealed from man from future matters. So, no one knows it (i.e., Al-Ghaib) except Allāh The Exalted. And this woman who claims [such things] is also belying the Qur’an. So, it is a must that the rulers prevent such matters [from occurring] in their lands so that people don’t fall into that which contradicts their creed and belies the Words of Allāh and His Messenger ﷺ. As for what this woman claims of the knowledge of the unseen, surely, believing it is not permissible at all. And if it happens that some of what she predicts takes place, then this is only coincidence, or it is something which was heard [by the jinn] from the heaven, and she adds several lies to it to make her falsehood seem more credible. As for what she claims about communicating with the nobles from the Jinn, then this too is a false claim. That’s because everything the fortune teller says and mentions regarding the effects of his fortune telling must be denied. And the Jinn do not know Al-Ghaib [as proven] by the text of the Qurʾān, Allāh, The Exalted, says: {Then when We decreed death for him}, Meaning: Sulaymān (Solomon) peace be upon him. {nothing informed them (jinns) of his death except a little worm of the earth, which kept (slowly) gnawing away at Minsatih} Meaning: His stick. {so when he fell down, the jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment} [34:14] So, no one knows the unseen, neither the jinn, angels, nor mankind. {Say: None in the heavens and the earth knows the Ghaib (unseen) except Allāh} [27:65] And He, The Exalted, said (translation of the meaning): {(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to none His Ghaib (unseen) Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) march before him and behind him} [72: 26-27] As for his statement that he made an annulment for his wife three times, then this is the issue of three divorces. If he wants to return to his wife, then this is a matter of disagreement among the scholars. Is he allowed to take her back if he has not previously divorced her twice? Or is he not allowed to take her back? The overweighing view is that it is permissible for him to take her back if he did not divorce her twice prior to this one. In Sahih Muslim from the Hadith of Ibn Abbas may Allah be pleased with him and his father, he said: “The (pronouncement) of three divorces during the lifetime of Allāh's Messenger ﷺ and that of Abu Bakr and two years of the caliphate of Umar (was treated) as one. But Umar ibn Khattab may Allāh be pleased with him said: Verily the people have begun to hasten in the matter in which they are required to observe respite, so if we had imposed this upon them.” This is an explicit text (indicating) that making the three (divorces said at once) a complete separation is a matter of Ijtihaad by the Leader of the Muʾminīn (Believers) ʿUmar may Allāh be pleased with him. Just as this is what the text necessitates, it is also the conclusion reached by consideration. Surely, the case of the three divorces returns to the Sharʿ (Islam), not to the human being. And if a person said at the end of the prayer: “Subhāna Allāh, Alhamdu Lillāh, La Ilaaha Illa Allāh, and Allāhu Akbar.” Then he said after that: “thirty-three times”, it (i.e., The reward) would not be written for him as if he had actually said it thirty-three times. So, if this does not happen in the desirable matters that are beloved to Allāh The Exalted, which is the reward for remembering Him and obeying Him, then how can it be in matters that are, at most, permissible, like divorce? Verily, consideration and sound Qiyas (analogy) lead to the conclusion that the three divorces are counted as one. So, it is supported by text and consideration, just as Allāh, The Exalted, said to His Prophet: {O Prophet (ﷺ)! When you divorce women, divorce them at their 'Iddah (prescribed periods)} [65:1]. And the divorce at the ʿIddah (prescribed period) is only when the woman is with her husband, i.e., she is not divorced. That’s because if she is divorced after she was divorced in the same ʿIddah, she would not be divorced at the ʿIddah. Therefore, the scholars, may Allāh have mercy on them, say: If a man divorces his wife today, then after she has menstruated twice, divorces her a second time, she does not repeat the ʿIddah with this second divorce. This indicates that it is a divorce that is not at the ʿIddah. And if it is a divorce that is not at the ʿIddah, it is not prescribed, because Allāh says: {divorce them at their ʿIddah (prescribed periods)} It has been established from the Prophet ﷺ: “He who does something contrary to our way (i.e., Islam) will have it rejected.” Shaykhul-Islam Ibn Taymiyyah, may Allāh have mercy on him, went to the (conclusion) that the divorce of three, even if it is in separate words, does not take effect except as one divorce only. Unless they got back together during it or a new marriage contract.