How To Protect Yourself From Jinn and Shaytaan
How To Protect Yourself From Jinn and Shaytaan
How To Protect Yourself From Jinn and Shaytaan
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Table of Contents
Eulogy .........................................................._........................................... 6
Introduction to the Second Edition............ ................................. ........... 7
The Motives to Produce this Research................................................ 10
Chapter One: linn: a Reality, not an lllusion ........................................ 13
Belief in theunseen......................................................................... 13
From what material were the linn created? .................................... 16
Types.of linn ................................................................................... 18
linn's Residences........................... ..................................................... 18
Do Jinn eat and drink?.................................................................... 19
Demo.n s have Ho111S ....................................................................._...... 21
linn take different shapes and forms .............................................. 21
How are Jinn transformed? ............................................................ 24
Are there male and female Jinn? .................................................... 25
Do Jinn have religious obligations? ............................................... 25
The linn's beliefs and religions ...................................................... 26
Will Jinn believers enter Paradise? ............. ........ ........................... 27
linn's fear of humans ......................................................._...... ..........
_
-. 28
linn envy humans................_.............................................._.-............ ... 28
Do Jinn many and reproduce? ....................................................... 29
Jinn are witnesses to the Muadhin on the Day of Resurrection......29
When do demons spread out?........................................................ 3,0
Some animals can see devils .............. ............................................. 31
linn telling of the whereabouts of the Prophet :1 (when be ;I left
. . . .. . . . .
.. .
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Eulogy
Praise be to Allah ~ and peace be upon His Messenger Muhammad ~' his
family and all his Companions
While in the Prophet's Mosque in Madina, the scholar, Wahid AbduSalam Bali, handed me his book entitled ''Protection for Mankind from
Jinn and Satan". He desired that I should read it and give him my opinion;
so I agreed despite being extremely busy. I read the book from beginning
to end, and found it sound and free from error, both semantic and textual.
In the context of what he has written, he has covered most of the n.ecessary
points;. he disproved of the Iilisconceptions of a deviant group of people
who denied - both in the former and modem times - tbe "incarnation" of
Jinn in man, their speaking through his tongue, and their knowledge of his
insights and desires.
The author of this book has shown an authentic Salaf attitude, by providing
authentic and sound Ahadith (Prophetic Ttaditions), with reference to their
sources.
If this book is read from its title - as was said, Shaikh Wahid' s book
provides two great and useful lessons; rarely seen together in such a book.
The first is confirmation -as in the true doctrine - of the existence of Jinn,
aspects of their existence, and the effects of their activities; their lifestyle,
for both good and evil, benefit and harm.
Second, it explains how to seek refuge with Allah in order to treat
possession by Jinn and Satan. This book offers an explanation of the
malady and how to cure it. This is a great distinctive mark, which makes
the book an excellent one for every literate believer (male or female) to
own.
Finally, I pray: "0 Allah, let the author of this book benefit from what he
has written, and make it beneficial to anyone seeking the truth from this
book; who then learns it and remains guided by it. And peace be upon our
Prophet~ Muhammad ~, his family and Companions.
Abu Bakr al-Jaza'iri
Lecturer in the Prophet's Mosque, Madinah 10/01/1309 A.H.
Some scholars say it means a mental healing, others think it means general
healing (mental and physical); for the Qur'an heals both body and spirit.
(2). 'Aishah "' narrated that the Prophet ~ entered the house, while she
was being treated by a woman, saying: "Treat her with the Book of Allah".
The Prophet ~ spoke in general terms, without specifying that any
particular Surah or Verse should be used.
(3). In the Hadith of Ruqya transmitted by al-Bukhari, Abu Sa'id al-Khudri
reported that he performed Ruqya and treated a man with Surat alFatihah; at the end of the incident reported in the Hadith, the Prophet~
smiled and asked him: 'How do you know that Surat al-Fatihah is a
Ruqya?"
I say that in this Hadith, there is clear evidence that a great Companion did
not stop to see whether the Prophet~ did Ruqya using al-Fatihah or not.
(4). Rather, Ruqya with the Qur'an, or any other means such as the Names
and Attributes of Allah ~ or any Supplication, is permitted so long as it
does. not include any type of polytheism. It was reported in Sahih Muslim
that some people told the Prophet :i that they used to practise Ruqya in
Jahi/iyyah. He~ replied: "Show me the way you did Ruqya, there is no
harm in practising it so long as it is not performed as a form of
polytheism".
This is the legal Islamic standard set by the Prophet :i to distinguish
between the permitted and unlawful Ruqya.
This edition is distinguished fr<>m the previons ones by having forty
additional pages, highlighted by examples 6 and 7 of Chapter Two. The
sixth teaches you how to deal with a disbelieving jinni (demon) and the
seventh tells you how to deal with Christian jinni, especially if it is one of
their priests.
Finally, I thank everyone who helped me to produce this edition, especially
our Sheikh Abu Bakr al-Jaza'iri whose books I read before meeting him.
I ask Allah
All Praise is due to Allah ~' we seek His Help, and we seek His Protection
against the eVils of our bad deeds and ourselves. He who is guided by
Allah M, none can lead him astray, and he who goes astray has no guide
(to the right path). I testify that there is no deity, worthy of worship, but
Allah~ alone, and I testify that Muhammad is His servant and Messenger.
( 0 you who believe, fear Allah as He should be feared; and die not
except in a state of Islam (as Muslims))1
( 0 Mankind, be dutiflll to you Lord, Who created you from a single
person, and from him He created his wife, and from them both He
created many men and women. And fear- Allah through Whom you
demand your mutual rights, and do not cut blood relations. Surely
Allah is ever Watchful over you)2
( 0 you who believe, fear Allah, and always speak the truth. lie will
put your actions right for you and forgive you your wrong deeds. All
who obey Allah and Ills Messenger have won a mighty victory) 3
The best speech is that embodied in the Book of Allah, and the best
guidance is the guidance given by Muhammad. The most evil of affairs are
innovations; and every innovation is a Bid'a, and every Bid'a is a
deviation, and every deviation is in Hellfire.
It is an obligation for the scholars to act as protectors of the Faith, and to
chase away the scepticism of those in doubt and any intrusive idea,
because Faith is the foundation of the Deen (religion). I have witnessed
many Muslims leave the Deen of Allah, individually and in groups, by
visiting a fortuneteller or diviner; they believe in them, and even have faith
that they know the unseen. But when you advise them again$t such belief,
they tell you, "Give us an alternative!'' So it was an incentive for me to
rese~ch this subject, asking Allah ~ to provide me with the Islamic
alternative.
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lt is for these reasons and others that I started writing on this subject.
However~ I hesitated a great d~al, because this matter is surrounded by
dangers. So I sought help from Allah , and kept on the straight path,
that of relying on evidence (from the Qur'an and Sunnah) in
everything I write. Whenever I quoted a Hadith, I mentioned the level
of its authenticity or weakness, and its source.
In my research, I have combined both theory, derived from reference
books (of Ahadith) and practical experience; while relying on texts of
the Qur'an and the Sunna to justify everything I have said.
I have divided this study into to two parts:
Book One is exclusively about Jinn and Demons, and ts entitled:
"Protection of Mankind from Jinn and Demons".
Book Two is about sorcery and the way to thwart it, and so I have
called it: "The Sharpest Weapon to Counteract Evil Sorcerers".
Book One comprises six Chapters:
Chapter One: Jinn: a reality, not an illusion.
Chapter Two: Exorcism; a cure for sorcery.
Chapter Three: Satan's attacks on the Prophets.
Chapter Four: Satan's relations with mankind.
Chapter Five: Satan's infiltration in corrupting hearts.
Chapter Six: Man's protection against Satan.
I would like to urge you to accept all that conforms to the Qur' an and
Sunnah in my research, but reject anything you may find that
contradicts them; for my heart is entirely open to any constructive
criticism, based upon the Qur'an and Sunrtah.
11
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any doubt. It contains guidance for those who fear Allah (the piou,s
and righteous people): those who believe in the Unseen and
establish Salat and spend of what We have provided for tbem) 1
Therefore, it is obligatory upon every Muslim to believe in the Unseen,
without any shadow of doubt. The Unseen is that which is not in our
sight; yet Allah ~ and His Prophet ~ have informed us about it, as was
narrated by Ibn Mas'ud :til.
Jinn is part of the Unseen and we must believe in their existence,
following the evidence confmning it in the Qur' an and the Sunnah.
Qur'an)3
2. ( 0 company of Jinn and men, did not Messengers come to you
from among yourselves relating My Signs to you and warning you
of the ~ncounter of this Day ofyours?)4
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sheep or in the wilderness and you want to make Adhan for prayers,
raise your voice in doing so; for whoever hears the Adhan, whether a
human being, Jinn or any other creature, will be a witness for you on
the Day of Resurrection."'
(3 ). Ibn 'Abbas narrated that the Prophet once set out with the
intention ofgoing to Suq 'Ukaz (the market of 'Ukaz) along with some
of his Companions. At the same time, a barrier was established
between the devils and news from heaven. Fire began to be thrown at
them. The devils went to their people, who asked them: 'What is
wrong with you?' They replied: 'A barrier has been placed between us
and news from heaven, and fire has been thrown at us.' They said:
'Whatever has put a barrier between you and news from heaven must
be something which has happened recently. Go eastward and westward
and see what has set a barrier between you and news from heaven.'
Those who went towards Tihama came across the Prophet at a place
called Nakhla, which was on the way to Suq 'Ukaz. The Prophet ~
was offering the Fajr prayer with his companions. When they heard the
Qur'an they listened to it and said: 'By Allah, this is the thing which
has put a barrier between us and news from heaven.' They went to
their people and said: '0 our people, verily we have heard a wonderful
recital (Qur'an) which shows the true path; we believe in it and will
not ascribe partners to our Lord.' Allah then revealed the following
verses to His Prophet (Surah Al-Jinn) (.12}: (Say: It has been
revealed to me), and what was revealed to him was the conversation
of the Jinn. 2
There are many other proofs which you will find later on in this study,
by the Will of Allah ~.
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we would die, yet we still do not know its essence, but believe in its
existence.
wind)3
Iblis said: (I am better than him; You created me from fire but
You created him from clay ) 4 If it be said: "How can you make the
saying of Iblis a proof, knowing that he lies?" We say: ''The proof is
not in the saying.itself but in its confirrnation by Allah ~, and Allah ~
does not confirm falsehood.'~
'Ais~h
If the Jinn were created from fire, then how could the
unbelievers among them be punished with fire?
This question has occured to many people, but if they should reflect
upon it they would find the answer and understand the situation better:
We all know that human beings were created from cl~y, but in their
present form they are not of clay, so it is only their origin which is
1
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from clay. Likewise, Jinn were created from fire; but they are not in
the fonn of fire now. There are many proofs to support this state111ent.
- 'Aishah reported that once the Prophet ;i was performing Salat
when a demon tried to attack him. The Prophet ~ overpowered him
and strangled him, and said: 'I strangled him until I sensed the
coldness of his tongue in my hands' 1 Now it is clear from this Hadith
that J inn, in their actual form, are not fire, otherwise the Prophet .~
would not have sensed any coldness of the tongue of one of them.
- The Prophet~ said in a Hadith: 'Allah's enemy, Iblis, came with a
flame of fire to put it in my face .. ... ' 2
- Yahya related to me from Malik that Y ahya ibn Sa 'id said: "When
the Messenger of Allah ~ was taken on the Night Journey (lsra '), he
saw a demon from the Jinn seeking him with a torch of fire. Whenever
the Messenger of Allah ~ turned, he saw him. Jibril ~~ asked him:
'Shall I teach you some words to say? When you say them, his torch
will be put out and will falJ from him.' The Messenger of Allah ~
replied: 'Yes, indeed.' Jibril ~~ said: 'Say, 'I seek refuge with the
Noble Face of Allah and with the complete words of Allah, which
neither the good person nor the cormpt can exceed, from the evil of
what descends from the sky and the evil of what ascends through it,
and from the evil of what is created on the earth and the evil of what
comes out of it, and from the trials of the night and day, and from the
visitations of the night and day, except for one that appears with good,
0 Merciful One! '" 3
If the Jinn had remained in the original form in which they were flrst
created i.e. ftre, they would not have needed to bring a fiery flame to
attack the Prophet ~The Prophet ~ also said in a Hadith: "Verily, Satan circulates in the
body likeblood'~4
Recorded by al-Nasa'L
Recorded by Muslim, on the authority of Abu Darda' .-.,.
3
Recorded by Imam Malik in his Muwatta".
4
Recorded by al-Bukhari and Muslim.
2
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Types of Jinn
Tha'labah al-Khashani said: ''The Prophet 1i said, 'Jinn are of three
types: One type with wings that fly in the air; one type that are snakes
and scorpions; and another that settles and moves "' 1
Jinn's Residences
Jinn prefer places deserted by mankind, and some of them reside in
refuse areas, but there are some who live with humans.
The Prophet~ used to set out to the desert to call Jinn to Allah, recite
the Qur'an for them, and teach them about Islam. This was repeated
many times as reported by al-Bukhari and Muslim, quoting the Hadith
of Ibn Mas 'ud
The Jinn reside in rubbish areas, because they eat the food left over by
humans, as was stated in the Haditb of Ibn Mas'ud, mentioned earlier.
They also reside in dirty premises (toilets, water closets). For it was
narrated by Zayd bin Arqam that Prophet ci once said: "These privies
arc; frequented by the Jinn and devils. So when anyone amongst you
goes there, he should say: 'I seek refuge in Allah from male and female
devils "'2
l8
drink .
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Abdallah bin 'Umar ~reported that the Prophet -~ said: "When any
one of you intends to eat, he should eat with his right hand, and when
he intends to drink, he should drink with his right hand; for Satan eats
with his left hand and drinks with his left hand." 1
Hudhayfah _. said: "When we attended a dinner with the Messenger of
Allah 11! we did not lay our hands on the food until he ;I had laid his
hand and commenced eating (the food). Once we went with him to a
dinner when a maid girl came rushing in as if someone had been
pursuing her. She was about to-lay her hand on the food, when Allah's
Messenger :1 caught her hand. Then a desert Arab entered (in a hurry)
as if someone had been pursuing him. The Prophet ;I also caught his
hand; and then he ;i. said: "Satan considers that food lawful on which
Allah's name is not mentioned. He had brought this girl so that the
food might be made lawful for him, but l caught her hand. And he had
brought a de.sert Arab so that (the food) might be lawful for him, so I
caught his hand. By Him, iii Whose Hand is my life, it was Satan's
hand that was in my hand along with her hand." Muslim added: ''Then
he said 'In the N arne of Allah' and ate2."
Jabir bin Abdullah reported that tbe Prophet ;i said: "When a
person enters his house and mentions the Name of Allah, at the time of
entering it and while eating the food, Satan says (addressing his demon
brothers): ''You have no place to spend the night and no evening
meal". But when he enters without mentioning the Name of Allah,
Satan says: "You have found a place to spend the night.'' When he
does not mention the N arne of Allah while eating food, he (Satan)
says: "You have found a place to spend the night and evening meal"3
Overall, there are three different opinions as to whether the Jinn eat
and drink or not:
The first is that no Jinn eat or drink; this opinion is invalid, because it
has no proof to support it.
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The second is that there is among them a category that eat and drink,
and another one that neither eat nor drink. Those who hold this
opinion use as evidence the narration of Ibn Abdil-Barr from Wahb bin
Munabbih, who said: There are different types of Jinn:
The pure kind who do not eat or drink or reproduce; and another kind
who do all those things, and there are male and female demons' 1
The third is that all of them eat and drink, and this is the most likely of
~11 three opinions. Indeed, it is referred to and supported by the
Ahadith previously mentioned.
2 Recorded
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Allah'. He said: 'Leave me, for I am very needy and have many
dependants. I promise I will not come back again.' I pitied him and let
him go. In the morning the Prophet ~ asked me: 'What did your
prisoner do?' I replied: '0 Messenger of Allah, he complained of his
great need and of having so many dependants, so I took pity on him
and set him free.' The Prophet~ said: 'Verily, he told you a lie and he
will return.' I waited for him attentively for the third time, and when he
came and started stealing handfuls. of the foodstuff, I caught hold of
him and said: 'I will surely take you to the Messenger of Allah, for it is
the third time you promise not to return, yet you have broken your
promise and come.' He said: 'Forgive me and I will teach you some
words with which Allah would benefit you.' I asked: 'What are they?'
He replied: 'Whenever you go to bed, recite Ayatul-Kursi (Allahu Ia
ilaha ilia buwa-1-Haiy-ul Qaiyyum .. .) until you finish the whole
verse. If you do so, Allah will appoint a guard for you who will stay
With you and no demon will come near you till rooming.' So, I released
him. In the morning, the Prophet ~ asked: 'What did your prisoner do
yesterday?' I replied: 'He claimed that he would teach me some words
by which Allah would benefit me, so I let him go.' The Prophet ~
asked~ 'What are they?' I replied: 'He told me, 'Whenever you go to
bed, recite Ayatul-Kursi from beginning to end (AIIahu Ia ilaha ilia
huwa-ffiaiy-ul-Qaiyyum ... ) He further said to me: 'If you do so,
Allah will appoint a guard for you who will stay with you, and no
demon will come near you till morning.' Abu Hurayrah or another subnarrator added that they (the Companions) were very keen to do good
deeds. The Prophet said: 'He really spoke the truth, although he is a
great liar. Do you know to whom you were talking for these three
nights, 0 Abu Hurayrah?' I replied: 'No.' He ~ said: 'It was Satan. '"1
Al-Hadid used this Hadith as a proof that Satan can take different
forms and shapes, and it is possible to see him. He also said that the
Verse: (He and his tribe see you from where you do not see tbem) 2
refers to when Satan is in his original state. Al-Hadid stated in another
place: "Al-Bayhaqi reported, in Manaqib al-Shafi'i, on the authority of
ar-Rabi' who heard al-Shafi'i say: 'We reject the testimony of anyone
who claims that he has actually seen a Jinn, unless the person is a
prophet''. Al-Hafid said: 'al-Shafi'i's statement concerns those who
claim to see Jinn in the shape in which they were created. But those
1
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who claim to have seen them after they have progressed and asswned a
different fonn as animal should not be criticised, because there are
many narrations that confirm this possibility" 1
The Prophet ~ said: "Jiim can change into snakes, the way the
Children of Israel were transfonned into monkeys and ptgs (as
punishment from Allah ~)"2
Abu Qulabah reported that the Prophet ;i said: "Had dogs not been
a nation, I would have ordered them all to be killed, but I dread to
destroy a whole nation. Therefore, (you may) kill any black dog, for it
is a demon or represents one"3
Abu Dharr reported that the Prophet ~ said: 'When any one of you
stands for prayer and there is a thing before him equal to the back of
the saddle that covers him and unless he has before him (a thing) equal
to the back of the saddle, his prayer would be cut off by (passing of an)
ass, a woman; or a black dog". I asked: '0 Abu Dharr, what feature is
there in a black dog which distinguishes it from a red dog or a yellow
dog?' He said: 'Son of my brother, I asked the Messenger of Allah ;I
as you ate asking me~ and he said: The black dog is a devil ' 4
Ibn Taymiyah has said: HThe black dog is the Devil of the dogs, and
linn transfonn themselves into its shape, and they do the same in the
fonn of the black cat; for blackness gathers the forces of evil. .. " 5
On the day of Badr, Iblis assumed the shape of Suraqah bin Malik, the
leader of Mudlij tribe; he supported the polytheists with his army,
saying: ''Today you are undefeated and I am your support.'' But when
people lined in ranks, the Prophet :1 took a handful of dust and threw it
towards the faces of the unbelievers who retreated immediately. Jibril
~~ came to Iblis, whose hand was helping one of tbe polytheists; he
immediately pulled out and left the scene with his followers. The man
he was helping said: "Suraqah, you claim that you are supporting us."
1
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Iblis replied: ''I see what you do not see; I fear Allah and His
Punishment (as he said when he saw the Angels) 1
According to Ibn Taymiyah: "Jinn take the form of humans and
animals; they may change into snakes, scorpions, camels, cows,_sheep,
horses, mares, asses; and also into the form of birds and humansn2
24
Anas bin Malik said that whenever the Prophet ~ was about to enter
the toilet, he would say: "0 Allah, I seek refuge with You against male
and female devils" 1
Concerning a Hadith from Abu Hurayra .$about the merit of Ayat alKursi, al-Hafid commented on the last part of the Hadith "If you do so,
Allah will appoint a guard for you who will stay with you, and no
demon will come near you till morning''. He stated that another
narration by Abu al-M:utawak.kil includes the words "If you do so ... no
male or female demon will come near you"; a.nd another one by Ibn alDaris: '' ... there will come near you no male or female demon, neither
younger nor elder". In the present writer's view, it is understood that
there are both male and female demons, and Allah knows best.
Surat al-Rab.Iilan.
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Fakhr al-Oin at-Razi said: "All the scholars agree that the Ji.rw have
religious obligations".
Qadi Abd a_l-Jabbar said: "We do not kt;iow of any difference of
opinion among the scholars that Jinn have religious obligations".
According to al-.Subki, in his Fatawa book: "If you say that they are
bound by the Shari'ah of the Prophet ;1, in the aspect of lman (belief)
and everything else - indeed if it is confmned that the Prophet ~ was
sent to them as well as to mankind - then they are compelled to
perform the religious obligations as long as they have the means to,
except when there is a proof that specify certain obligations upon some
but not on the others.
So I say: Therefore, they have to perform Salat, Zakat (if they pos!)ess
any amount of property liable to payment), Siyam, Hajj and other
duties; and anything that is Haram in Shari' ah is prohibited for them 1
Ibn Taymiyya said: "It means that they follow many schools: Muslims,
polytheists, Ahl-al-Sunna and followers ofbid'a (innovation)".
1
26
.JJe, and
Surah al-Rahman.
Tafsir Ibn ~thir (4/171).
27
Ibn Taymiyah said: "The disbelieving Jinn will endure punishment itt
the Hereafter, but the believers among them will enter Paradise." This
is the opinion of the majority of scholars. It was also said that they will
be in the outskirts of Paradise, where humans can see them (but they ca
not see the humans); and this statement was quoted by Malik, alShafi'i, Ahmad bin Hanbal, and Abu Yusuf. According to Abu
Hantfa, their reward is to be saved from the Hell Fire 1
28
Therefore, it is clear that Jinn can possibly envy hurrians, and I will
show in my next book- God Willing - how to be cured of their envy.
to Adam' they prostrated except lblis. He was one of the Jinn and
wantonly deviated from his Lord's command. Do you take him
and his offspring as protectors apart from Me when they are your
enemy? How evil is the exchange the wrongdoers l;liake!) 1
The Qadi Badr al-Oin Muhammad ibn 'Abdullah al-Shibli said: 'And
that is a proof that they marry to have offspring'.
Some scholars support the idea that Jinn do also marry, by refering to
the following verse: (In them are maidens with eyes for them alone,
.I
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sheep or in the wilderness and you want to call for the prayers raise
your voice in doing so, for whoever hears your call for the prayer,
whether a human being, a Jinn or any other creature; will be a witness
for you on the Day ofResurrection" 1
It is for this reason that whenever Satan - Allah's curse upon him hears the Adhan, he runs away as far as possible in order not to hear
the call, because if he bears it, he will have to be a witness for the
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another great man died'. The Prophet ~ said: 'such flames are not
shot because of anyone's birth or death. But when Allah ~ decides on
something, the angels who bear the Throne make tasbih (expressing
praise and glory to Allah ~), followed by every angel in the heavens,
until the news reaches the world sky above us, where the Jinn gain
hearing stealthily and inform their company. They give them the news
that is true, but they add to it"1
'Aishah ~ reported that some people asked the Messenger of Allah :1
about the soothsayers. He ;I said: 'They are nothing.' They said: '0
Messenger of Allah, sometimes they tell us of a thing which turns out
to be true.' The Prophet .~ said: 'A Jinn snatches that true word and
pours it into the ear of his friend (the soothsayer) (as one pours
something into a bottle). The soothsayer then mixes with that word one
hundred lies. ' 2
Recorded by Muslim, irt the Kitab al-Salam, Hadith 124, and by Ahmad in his
"Musnad'' ( 11218).
2
Recorded by al-Bukhari, Muslim, Ahmad and aJ-Bayhaqi
3
A devil (Shaytan) assigned to every human being (this tenn denotes the
individual).
4
"The World of Jinn and Devils",
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It is true that the Muslim might weaken his Qareen by the intensity of
the remembrance of Allah, by the practice of all acts of worship, and
by the recitation of the Qur' an, as understood in this Hadith, narrated
by Abu Hurayra The Prophet ~ said: "The believer controls his
Qareen the way you control your mount in your journeys". According
to al-Haythami, this Hadith was narrated by Ahmad, and the authority
includes Ibn Labi'ah (known for his weak narrations)'.
I (the author) say: The narration also includes Musa ibn Rawdan, who
is not reliable.
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Imam Ahmad took this Hadith at its surface meaning. His son
'Abdullah said: 'I remarked to my father: 'but sometimes we see a man
possessed in the month of Ramadan!' He replied: 'The Hadith was
quoted from the Prophet :1 in this manner, and there should be no
other interpretation for it'. Imam Ahmad did not try to find other
interpretations for the Ahadith, apart from those the Salaf (righteous
ancestors) had made before." 1
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unjustly towards you?' the man said: 'We (Jinn) are the inhabitants of
this land, and by Allah, I am the only Muslim among them; and they
have sent me to tell you, that we will not let you run the course of water
until you fulfil our right'. Khalifah asked him: 'And what is your
right?' he said: 'You take a bull and adorn it with the best ornaments,
and walk it through Makka - with celebrations - as far as this spot,
then slaughter it and throw us its blood, its organs and its head in the
Well of Abd al-Samad, otherwise we will never let the water in this
land. Khalifa replied: 'Yes, I will do so'. Then, the man came around,
wiping his face, saying: 'La ilaha ilia Allah, where am I?'
Ibn al-Qayyim said that in the pre-Islamic era people in Egypt u:sed to
adorn a beautiful maid and throw her in the river Nile, until the nver
rose with water. But Allah~ abolished that Jahili practice by order of
the person feared by the devil, himself: 'Umar ibn al-Khattab So if
that source and its likes had been dug by a man like 'Umar , then the
devils would have run away, and the course of water would have run
without even a bird being slaughtered for the Jinn!
The man who informed me of this story was my neighbour, and I was
his guest. He was one of the most truthful of men; he observed well his
religious obligations and was very trustworthy. All the people of
Makka confirmed his truthfulness, and they had witnessed the incident
themselves 1
I (the author) say that the sacrifice of animals for the Jinn is still
practiced today, by sorcerers who make contact with Jinn.
We see ignorant people consulting sorcerers to undo a spell, or to treat
a person who is possessed. They ask them to provide particular
animals to slaughter and spray the "sick" person with their blood, and
throw the sacrificed animals in certain wells - and the Name of Allah
~ should not be mentioned when animals are thrown in a well. This is
the slaughter of animals for the Jinn which is prohibited in Islam, even
if the person who slaughters the animal does not utter the word "Jitm",
because actions are based on intentions.
36
Anyone who slaughters animals not for Allah is cursed. 'Ali ibn Abi
Talib reported that the Prophet :1 said: "Allah has cursed those who
sacrifice for anyone besides Allah" 1
Recorded by Muslim.
Surat al-Jinn, verse 7.
Tafsir Ibn Kathir (4/429).
37
38
39
40
far and wide, and became a daily topic of discussion. Anyone who
wanted to discover the truth went to the house at night, yet returned
convinced that the house was really inhabited by demons.
People avoided buying the house. The inheritors dreaded the
consequences, especially when a man offen~~d only the quarter of the
selling price. But just before the sale was concluded, a brave young
man heard about the rumours of the house, and since he did not care
about Jinn and was not afraid of demons, he approached the inheritors
and offered to clear the house of any demon for a particular sum of
money. They agreed and handed him half the sum.
At night, the young man took a gun with him in case he needed it, and
headed for the house. He rested for some time, then extinguished the
lamp and went to sleep. After a while, he felt a hand pulling his cover
away. He grabbed hold of the hand powerfully, and said: 'Who is
pulling the cover?' He heard a voice say: "I am a demon, and I need
the cover or else I will have to wear your body." So the young man let
go of the cover, and heard the demon fall, hitting the back of his head.
He leapt forward, stood on the chest of the demon, and pointed the gun
at his head, saying: "Tell me who are you?" The demon was terrified
and replied: "Leave me alone, and I will tell you the truth about my
case."
The young man said: ''You may talk, demon!' He answered: ''I am not
a demon or a devil. I am a human like you; I differ from you only in
the blackness of my skin and my unpleasant appearance.'' The young
man let go of him, and went to tum on the lamp, only to see a black;
naked servant. He said to him: ''Tell me, servant, what is the reason
for your being here?' He replied: "It was necessity that forced me to
come here; lam a poor man, with no income, but with a large family to
look after. I asked a man to find me a job in order to make a living, so
he ordered me to come here every night and pretend to be a demon, to
frighten people away. He told me to keep it a secret.'' When the young
man heard his story, he took him to the inheritors of the house to relate
the story to them. Thereupon, they discovered that the man who had
employed the servant was in fact the same one who had offered to buy
the house at a much reduced price! 1
.t
'ArafunandDajalun
(Fortune~tellers
and Charlatans)(84).
41
three days:
unashedikum bilahdi al-lathi akathahu alaykum Su,laimanu antakhraju wa tah-halu wa tar-halu min baitinah. Wa nashidukum
Allaha an-takraju wala tukthu ahadah.
'1 earnestly appeal to you, with the pledge exacted on you by
Sulayman (the Prophet Solomon) ~, to leave this house. I adjure you
by Allah, to leave and not harm anyone". You repeat this appeal for
three days.
4
(2). If you still feel that something is in the house, then fill a container
with some water, put your finger inside, put your mouth over it, and
say:
Atl u~ .J , ~\....:1 'i J ~'Ji 'i ~JI .111 ij.u ~- tr-1...:. ~ ... ~J A:a4 ~~ . A:al ~"
!JAJ ~IJ ~'il ~~ y.t lJAJ A...J4~1 1JA ~\r. 4lS ~l.(j\..-4J'.'?h i ~I
lY.J t~J
. '-"""""
..:t.:. L.
' L ~n .
.
L.l]U
L. . ,. ,
'
. I .J_ - ~ ..
~J .J"t-"'';' C!~J (.):!. ~...r":!
~ 1,>-J Y- J ~ ~ ~
~.A .1al _y- ~ ~.J w} ~u~ ~ i u.i I ~l.l .~ y.t 0A .J o.l~J (.)11:1~} ~ w.- J
o.l~J ~~L;o!a U..J IY..J l~J ~ U..J ~.c..J l..f"'"''-"" .J ~IY.J ~ ~~ L.-:~ j~l
~. uli\.w:a JI.J ) : ~ )lw~l ()A ~ 1JI ~ Jl .114 ~~I . ~-:! L. ~ JA J
~JJ L..fl:H L..J ~.;'ii.J ut;...J 1 y.; ~1.,1 ~+l! u! t.fos u~ l.;t.J ul~tjl\i
~~ ~ 'i J.)..A c.J~ JS ()A llUa..J ~l,sll ~Jr ~~ .-.~1 ~j U! J.;w...ll
~ U!Wt ~ c.J.- 'i! ~IJ yt~ ~J I~~'+ JS ~ ~ ~'Jt ~~
- ~~y~
Bissmillahi am-saina billahi al-lathi lasa minhu shayun mumtayniah, wa-bi'izthati lahi al-lati la-tiramu wa Ia tudamu, wa
42
1-1 O)
~'Bismillah.
~;
He
.~
has
Then you spray a bit of the water in every comer of the house, and the
Jiim would then leave the house, by the Will of Allah tW 1
Now you have the cure right in front of you; therefore, you only need
to intend sincerly when you start making du'a (supplication) and seek
help from Allah, the Lord of the Heavens and Earth. Beware! Do not
leave this true guidance and go to consult the sorcerers and their
misguidance; they will subject you to more hardship and tribulations.
We ask Allah ~ to keep us always seeking help and relying on Him
alone.
44
them and request their help, they feel both exalted and presutnptuous a state which is not common in their lives - so they serve the humans
and increase them (humans) in wickedness. Allah ~ said: (Certain
men from among mankind used to seek refuge with certain men
from among the Jinn, but they increased them in wickedness).
They feel weakness and baseness before a human believer who
believes in Allah~ and His Messenger, and is faithful in his worship
to the Oneness of Allah ~. As for the person who does none of these,
the righteous Jinn are better than him/her, and are mote dignified than
all the disbelievers of mankjnd"3
45
46
See ..The Wodd of Jinn accQrding to the Qut'an and Sunnah" 252.
Path aJ-Bari{l0/114).
47
48
grandfather once went to the Prophet ~ with his son -or the son of his
sister- who was. ''Possessed by Jinn"; the grandfather said: 'When we
reached the Messenger of Allah in Af..,Madinah, I said: '0 Messenger
of Allah, I brought with me my son - or son of my sister - who is
possessed by the devil, so you can make a supplication for him.' The
Prophet .; i said: 'Bring him to me'. So I went back to the convoy where
I had left him, untied him, dressed him with new clothes, and brought
him to the Prophet ;1. He said: 'Bring him down so I can have access
to his back.' When he :i got hold of him, he ~ started striking him on
his back, yelling: 'Get out, enemy of Allah; get out, enemy of Allah.'
Suddenly, the boy started to look well - a look which was different
from the previous one - then the Prophet ;i seated him near him, made
a supplication for him, and wiped his face. After the supplication of
the Prophet ~' no one in the convoy was preferred more than him".
Al-Haithami said: lt was narrated by al-Tabarani, but Matar never
narrated from Umm Abaan. 1
I (the author) say: ~1\.l-Hafid mentioned about Uttun Abaan as
'acceptable' 2, and al-Bukhari had transmitted her narrations, so she had
passed the standard of authenticity.
We can derive from this Hadith certain issues:
- That the devil can possess a person to a state of m(ldness.
- That Sar' (possession by the devil) can be healed by striking the sick
person with authority from the Sunna.
- That the devil had entered inside the boy and taken over his body;
and this is clear from the Prophet's saying: "Get out, enemy of Allah"
(An exit was certainly preceded by an entrance).
(2). Ya'la ibn Murrah said: "I have seen three things from the Prophet
~, that no one has seen before me or will see after me: We set out on a
journey, and on our way, we met a woman sitting on the ground with
her son. She said: '0 Messenger of Allah, this is a boy who is stricken
1
2
49
by an illness, which harms him and both of us; he gets possessed many
times during the day.' He ~ said: 'Bring him to me.' She handed him
to the Prophet ;I and placed him between him and his mount. He ~
spat three times deep in the boy's mouth, saying: 'Bismillah (In the
Name of Allah) ana 'Abdullah (I am a servant of Allah), ikhsa'
'Aduwullah (I chase you away, enemy of Allah).' Then he~ hand~d
him back to her, and said: 'Meet us on our way back, in this place, and
tell me about his condition.'
He said: 'We went and came back, and found her in the same place,
with three lambs. The Prophet ;I said to her: 'What did your boy do?'
she replied: 'By He Who sent you with the Truth, we have not sensed
anything unusual from him so far. You may take these lambs.' He ji
ordered one of his Companions to take one and return the rest to her."
Al-Haythami said: 'it was transmitted by Ahmad with two chains of
authorities, and by al-Tabarani.; The chain of authority of Ahmad is
authenticl. It was also recorded by al-Hakim in ''al-mustadrak"
(2/617), and authenticated by al-Dhahabi.
(3). In another nauation by Ahmad, he said: "Waki' reported from alA'mash ibn al-Minhal ibn 'Amru, from Ya'la ibn Murrah, from his
father that a woman once came to the Prophet :fi.with her stricken son,
so he 11 said: 'Get out, enemy of Allah; I am the Messenger of Allah.'
So the boy was healed. The woman offered the Prophet t1 two sheep,
some butter and cheese. He :I said to one his Companions: Take the
butter, tbe cheese and one sheep, and give her back the other one". 2
(4). Jabir ibn 'Abdullah narrated: "We set out with the Messenger of
Allah~ in the Mission ofDhat Arriqa', until we reached a place called
'Harrat Waqim', a woman came to the Messenger of Allah ~. and said:
'0 Messenger of Allah, this is my son, and the devil has possessed
him'. He t1 said to her: 'Bring him down to me; she did, and he ~
asked her to make him open his mouth; so he~ spat inside the boy's
mouth and said: 'I am chasing you away, enemy of Allah; I am the
Messenger of Allah', three times. Then he said to her: 'Do not worry
1
50
about your son anymore; he will not be affected from the same thing
again... ' Al-Haythami said: It was transmitted by al-Tabarani in ''alawsat'', and al-Bazzar. The chain of authority included Abd al-Hakim
ibn Sufyan who was mentioned by Abi Hatim, although no one has
examined his narrations; the rest of the chain is authentic.
(5). Ibn 'Abbas _., narrated that a woman brought her son to the
Prophet ~ saying: "0 Messenger of Allah, he has a mental
derangement, which affects him during our diner time, so he ruins our
meal." The Prophet ~ wiped the boy's chest and made a supplication
for him. The boy vomited, and what was inside him came out and went
away (it was in the fortn of a black dog). 1
Al..Haythami said: "The chain of authorities includes Farqad al-Sabkhi
who was authenticated by Ibn Mu'in and al-'Ajli, but was considered
weak by others (for having a weak narration). 2
Al-Hafid said about him: "A pious and trustworthy person, but his
narration is full of mistakes."
(6). 'Ata' ibn Abu Rabah said: "Ibn 'Abbas said to me: 'Shall I show
you a woman of the people of Paradise?' I said: 'Yes.' He said: 'This
black lady came to the Prophet and said: 'I sometimes suffer from fits
and my body becomes uncovered; please invoke Allah for me.' The
Prophet ~ said (to her): 'If you wish, be patient and you will have
entery to Paradise; yet if you wish, I will invoke Allah to cure you.'
She said: 'I will remain patient,' and added, 'but I become uncovered,
so please invoke Allah for me that I may not become uncovered.' So
he invoked Allah for her. " 3
The woman's name was Umm Zifras transmitted by Al-Bukhari, in his
Sahib book, on the authority of 'Ata'; and it is clear that the Sar'
happening to that woman was from Jinn. Al-Hafid said, in the
interpretation of this Hadith: Al-Bazzar has another narration, on the
authority of Ibn 'Abbas, of this story where the woman said: 'I fear
51
that the evil (thing) might uncover my body' 1 The evil is Satan, and
for this reason, Al-Hafid said, after trarismitting the different chains of
this Hadith: ''It could be understood from the chains of authorities that
Umm Zifr was suffering from Sar' (possession) of Jinn~ nothing els~.
(7). Ibn Mas'ud 4Je, said: "When the Messenger of Allah ~ entered
Salat, he would say: '0 Allah, I seek refuge in you from Satan, the
accursed, from hamzih, wa naftih wa nafkhih.'
He added: "hamzih is mawta 'demise or unconsciousness'; naftih is
'the erotic poetry' and najkhih is his 'haughtiness' 3."
1
2
52
refuge in Thee from dying on Thy Path while retreating, and I seek
refuge in Thee from dying of the sting of a poisonous creature'' 1
Shajar said: "Being harmed by Satan (i.e. being affected by the devil
with insanity)2 ."
(9). Safiyyah hint Huyay said: "The Prophet ~ said: 'Satan
circulated in the body of Adam,s offspring as his blood circulates in
it,\
Some scholars have used this Hadith to prove Satan's ability to invade
the body of a person, and thus the possibility of Sar' (possession)
taking place.
Ibn Hajar Al-Haythami said in his book ''Al-Fatawa Al-Hadithiyah",
after mentioning this Hadith: "It is a proof against those who deny
Satan' ability to infiltrate the body of a person, such as AlMu'tazilah4".
(11). Ubay bin Ka'b said: "I was in the company of the Messenger of
Allah, and a desert Arab came and said: '0 Messenger of Allah, I have
a brother who feels a pain' he said: 'What is his pain?' he replied: 'He
Transmitted and authenticated by al-Hakim; agreed by al~Dhahabi, Abu Dawud
(2/92), al-Nasa'i (6/283).
2
Lisiln a/- 'Ar4b (211094).
3
transmitted al-Bukhari and Muslim.
4
Al-Mu'tazilah: the name of a theological school which introduced speculative
dogmatism intO Islam.
5
Transmitted by Ibn Mlijah (2/1175), and he said in "al-zawa 'id": it is authentic.
1
53
54
Righteous scholars have approved of all the texts informing about the
possibility of the entrance of Jinn in the bodies of humans. These texts
are so numerous that they should not be ignored just because of those
who deny them with their senseless talk. Sincere Revelation has
informed us about it, ~nd so we should show submissiveness and
compliance with the texts, without making any absurd interpretations
that distort believers from their Path and from true faith.
There are many real fact incidents of Jinn' s penetration into human
bodies which are countless; therefore, whoever denies this fact clashes
with the real world which invalidates his opinion." 1
55
Allah~
(6). Ibn Hazm said: "It has been confrrmed that Satan touches
(possesses) a person - by the Will of Allah - as said in the Qur' an; he
influences him with his dark habits, and the 'smoke' rising to his brain,
56
(2). Doctor Bell said, in his book 'Analysis of Unusual Cases in the
Treatment of Ailing Minds': ''We have a lot to discover especially that
related to spiritual epilepsy (spiritual possession), as it represents a
factual cause to many psychological and neural illnesses. It has
appeared that spiritual possession is even more complex than inially
thought. The personality of a spiritually possessed person is actually
made up of different ihfluential aspects, which continue to affect
his/her body and soul until he or she completely collapses. Yet, when
the exorcists, excercing some spiritual power, manage astonishingly to
chase away those evil spirits from the sick, they are scoffed off and
ridiculed by some doctors ... " 1
(3). Dr. James Haysslen said in his book about spiritual possession: ''It
is an extraordinary effect by which an external conscious spirit
influences the mind of of a person and his/her body; and so it is
impossible to deny the occurance spiritual possession."2
(4). According to Dr. Carl Wickland, insanity may occur when an evil
spirit possesses a sick person's body and causes his mental
disturbance,"3
(5). Among those who confirmed the existence of epilepsy caused by
spirits are Dr. Barroz and Dr. Alexis Carrel. They stated that medicine
has been unable to cure this phenomenon.
(6). Dr. Ahmed As-Sabahi 'Awad Allah said: "The mental epilepsy or
the spiritual possession is the act of the evil terrestrial spirits; its
treatment is by the confrontation of the high, good and blessed spirits
to those evil spirits, to remove its effects, oppose its acts an abolish
them through the method of the pious people. " 4
57
(2). Dr. Alunad al-Sabahi 'Awad Allah said: "Epilepsy is, generally, a
sudden disturbance and disorder that takes place in the amber side of
the brain. Its function and its fits come in two forms:
a) fits of muscle contraction (spasms) which originate in the movement
centre of the brain, due to physiological changes, whereby the stricken
(person) loses consciousness. He/she should be treated by normal
doctors (psychiatrists).
b) mental fits or contractions, originating in the centre of the senses, in
the form of different degrees of sensitivity. Its principle symptom
would be a mental change whereby, the sick person would not lose
his/her sensitivity completely. This type of fit by possession (by Jinn)
is the one which could be healed only through supplication and
pleading to Allah ~' as doctors would not be able to cure it. 1
you suppose that We created you for amusement and that you
would not return to Us?.. ) 2 until he finished the Surah. The
Messenger of Allah said: 'If a man read it properly on a mountain, it
would descend"3
"Healing with the Qur' an'' (97).
The last Verses of Surat al-Mu'minun.
3
Al-Haytharni said: 'The Hadith includes Ibn Lahee'ah .in its chain of authorities
who has some weakness (in his narrations), but his Hadith is sound and the rest of
the authorities are authentic.
1
58
(3) Al-Imam Ahmad ibn Hanbal had treated Sar' (possession by Jinn).
The Qadi Abu al-Hussayn ibn the Qadi Abu Ya'la ibn al-Fira', the
Hanbali scholar, said in his book "Generations of the Companions of
Imam Ahmed": 'I heard Ahmad ibn 'Ubaydillah saying: 'I heard Abu
al-Hussayn 'Ali ibn Ahmad ibn 'Ali al-'Akbari who came to us from
'Akbara, in Dhi al-Qa'da 352 A.H. say: 'My father narrated to me
quoting my grandfather who said: 'I was in the mosque of Abu
Abdillah Ahmad ibn Hanbal when a messenger from al-Mutawakkil
(the Caliphate) came to inform Imam Ahmad that there was a maid
who suffered from Sar ', and asked him to make a supplication to Allah
~ for her to regain her good health. Imam Ahmad brought out the
wooden sandals he used for Wudu' (Ablution), handed them to the
messenger and :said to him: 'You go to the house of the Emir of the
Faithful, sit by the head of the maid and tell him (i.e. the Jinn who
possesses her): 'Imam Ahmad said to you: 'What is rn.ore cherished to
you? That you get out from this maid or receive seventy slaps with
these sandals'. The messenger went and told the Jinn exactly as Imam
Ahmad had instructed him; thereupon the rebel Jinn spoke through the
maid~ saying: 'I hear and obey. If Ahmad ordered us not to reside in
Iraq, we would leave. He has obeyed Allah; for he who obeys Allah,
everything should obey him.' So he left the maid who became calm,
healthy, and later had children, When lin.am Ahmad died, the rebel
Jinn came back to her; so al-Mutawakkil dispatched his messenger to
Abu Bakr al-Maruzi and informed him of the situation. Al-Maruzi
took the sandals and went to the maid, but the Jinn spoke to him
through her, saying: 'I will not leave this maid. I will not obey or
accept anything from you. Ahmad ibn Hanbal obeyed Allah, and so
we are commanded to obey him~'1
(4). Shaikh al-Islam Ibn Taymiyah had treated Sar' many times, as
reported by his pupil Ibn al-Qayyim who said: "I was present when our
Shaikh once sent a. messenger to the possessed person and addressed
the spirit inside him, saying: 'The shaikh told you to get out and leave,
for this body is not yours', and then a few moments later, the stricken
person came around. Sometimes, the Shaikh would address the spirit
himself, and if the spirit happened to be rebelliouslJ he would chase it
out with bloWs; yet the stricken person would come around, without
.t
feeling any pain. We have witnessed these irlcidents many times, and
the Shaikh often used to read in the ear of the possessed person (Did
you suppose that We created you for amusement and that you
would not return to Us?)
He once told me that he read the verse in the ear of a possessed perso11,,
and the spirit screamed: "Yes". He said: 'Then I took a stick and hit
him on his neck, until my hand was weary. During the hitting, the
witnesses thought he was dying because of the blows. The spirit said:
'I like him.' I told her: 'But he does not like you.' She replied: 'I want
to go to Hajj with him.' I told her: 'He does not want to go to Hajj with
you.' She said: 'I will leave as a mark of honour to you.' I said: 'No,
but as obedience to Allah and His Messenger ;i.' She said: 'I am
leaving him.' The possessed person started to look right and left, then
said: 'What has brought me to the Shaikh?' They asked him: 'What
about all the blows you have received?' He said: 'Why would the
Shaikh hit me when I have done nothing wrong?' Indeed, he did not
feel any blows at all.''
Observing all the principles of Salat, Siyam, Zakat and seeking help from Allah
alone,
60
He heard them once as they were saying: ''Some of our people have
died last night, and others have fallen ill, because of the prayer of the
person who made the supplication," and they would name him. There
was in Caiso a great man, who used to gather with them and check
their situation, as he had an amazing influence upon th~m. He was
asked about the reality of the stricken person's dream and the news
about the supplication. So, he replied that six of the Jinn had died and
many of them had fallen ill. It was repeated about a hundred times, the
fact which convinced the man came to the conclusion that Allah ~ had
defeated them for him. The Jinn submitted and asked for peace, but
the question was: Is it permissible or not (in Islam) for an exorcist (a
man who makes the supplication and proceeds with rnqya) to defend a
unjustly possessed man, knowing that it could harm a group of Jinn in
the process? Is he sinful or not for his act, because despite their attack,
some of the Jinn might be Muslims - and he would be hurting
Muslims? Is it permissible or not for him to leave the possessed man to
his plight, even though he could see him suffering and near
destruction? Is this attack '-- on th~ Jinn - permissible or not in Islam,
and does it have any supporting proof from the traditions of the
Prophet :I or common practices of the Muslims? Does the Shari'ah
acknowledge such facts, as determined by the person who made the
quest and other believers, or is it impossible, as concluded by
philosophers and some innovators?
Is it legal, in Islam, to seek help from the works of astrologists or
others who use amulets, cards, smoke, etc; because they are
responsible for the sins of their practices while the possessed person
and his family just seek a cure, even though it is a form of polytheism
- for it comes under the concept of challenging a corrupt and wrong
act with a similar one?
Recorded by C11-Bukhari and Muslim, on the authority of' Abdullah ibn at-' As
Recorded by Abi Dawud, al-Tirmidhi, al-Nasl'Fi.
62
63
among the Jinn, they would punish the possessed more than he or she
deseiVes; this punishment could take tbe form of mockery or pure evil,
a.s violent humans do among themselves.
The first case is considered a vice act, which bas been forbidden by
Allah ~" as He has forbidden it among humans, even if both the man
and woman consent to it. It is a vice and an unjust act; therefore, the
Jinn should be addressed to understand that it is a vice act and/or an
injustice so that the proof is highlighted against them, and they should
know that the judgment of Allah and His Messenger, who was sent to
both Jinn and humans, should be applied on them.
In the second case, if the human committed an act against the Jinn
unintentionally, then this should be explained to them; that he never
intended to harm them. And if the act took place in his house, then he
is free to act in a way that is permitted.
As for you Jinn, you do not have the permission to take shelter in
human bodies without their authorisation.
So, if the Jinn act unjustly towards a human; they should be infonned
about the judgment of Allah and His Messenger for such an act;
enjoining them to do good and forbidding them .to commit evil; for
Allah ~ said: (We never punish until we have sent a M.essenger) 1
and He said: (Company of Jinn and men! Did not Messengers
come to you from among yourselves relating My Signs to you and
warning you of the encounter of this Day of yoors)2
64
65
a dream
(1). Insomnia: when a person cannot find sleep, except after a long
period of relaxation.
(2). Anxiety: which leads to much waking up during the night.
(3). Nightmares: when a person sees something that worries him, in a
dream, and he wants to seek help, but could not.
(4 ). To see animals in a dream; such as a cat, dog, camel, snake, lion,
fox, mouse.
(5). To bite one's teeth in a dream.
(6). Laughing, crying, or screaming in a dream.
(7). Moaning ina dream.
(8). Sleepwalking.
(9). To see oneself, in a dream; falling from a high position.
(10). To dream o{ being in a cemetery, a refuse place or a deserted
road.
(11). To see people with some strange features; to notice excessive
height or shortness in them; or seeing completely black people.
66
a long period of
67
68
(2). Remove any amulet that the patient may have and burn it.
(3). Rid the place of any type of musical instrument.
(4). The place should not host any (legal) infringement in Islam; such
as a man wearing gold or an unveiled woman.
( 5). Give the patient and his family a lesson in the Islamic faith, by
which you remove any attachment, in their heart, with other than Allah
;,&;,;;.
69
(7). Diagnose the case, by asking the patient some relevant questions,
in order to be sure of the existence of certain symptoms or most of
them. The questions could be as follows:
a) Have you seen animals in your dreams? How many of them? Have
you seen the same animal every time?
b) Have you seen an animal chasing you in a dream?
c) Do you have nightmares, unpleasant dreams, or horrifying
experiences in your dreams?
. d) Have you seen yourself, falling from a high position?
tnahram.
1
70
(12). Ask Allah~ to help you chase this Jinn away from the body of
the patient, and grant you victory over him/her.
71
2. Al-Baqara: 1-5
72
3. Al-Baqara: 163-4
73
4. AI-Baqara:255-256
74
5. Al-Baqara: 285-6
75
Ia
76
77
8. Al-Mu'miniin: 115-118
78
9. As-saftat: 1-.10
. .
zajran, fat-taliyyati c;1ikran, inna 'ilahakum lawat)id, rabbussamawati wal-'ardhi wa rna baynahuma wa rabbul-mashariqi,
~inna zayyannas-sama'ad-dunya bizTnatinil-kawakibi, wa t)i~an
min kulli shaytanin marid, Ia yasmma' una nal-mala,il-a'la, wa
yuqc;1afuna min kulli janibin, dut:mran wa lahum a~abun wa~ib,
,ilia man khatifal-khatfata fa atba' ahu shihabun thaqib.)
79
80
81
12. Al-Hashr
:21-24
.
.
82
83
84
(Bismillahir-rc;~~manir-ra~im,
qui 'a'O<;ju birabbin-nasi malikin-nasi 'ilahin-nasi, min sharrilwaswasil-khannasil-la<;fi yuwaswisu fi ~udurin-nasi minal-jinnati
wan-nas.)
This ruqya affects the Jinn, by driving him/her away, pulling him/her
out or luring him/her and evocating him/her.
Driving him/her out means driving the Jinn out of the body of a person
before he/she even speaks.
Luring and evocating him/her means shaking the Jinn (while still) in
the body of a person, and forcing him/her to speak and communicate
with you. The exorcist should base his ruqya on the intention to expel
the Jinn, following the sayil!g of the Prophet ~: "Do not wish
yourselves to encounter the enemy;,; and Allah ~ said: (Verily, Satan
is an enemy to you).
The following are signs by which you would know that you had
evoked the Jinn within the body of a person:
1- Closing of the patient's eyes, or staring fixedly on something, or
blinking excessively, or placing his/her hands on his/her eyes.
2- A vigorous tremor of the body of the patient, or a weak one in
his/her limbs.
85
3- A strong shiver.
4- Screaming and shouting.
5- Stating his/her name.
Then you start by asking the Jinn the following questions:
a- What is your name? And what is your religion?
b- What is the reason for your entrance into this body?
c.. Is there any one else with you in this body?
d- Do you wotk for a sorcerer?
e- Where do you reside in this body?
a Muslim Jinn?
Reminding him of the Rewards for obeying Allah M (by leaving the body), and
warning him of the Punishment for disobeying Him (by remaining in possession
of the body).
86
If he responds and leaves the body, then all praise be to Allah~; yet
before he leaves, it is necess~ for him/her to make an oath to Allah
~. He should repeat after you the following oath:
~ J ~ I~!~~ iJ~I o->-4 ! J$-1 ~.J .1.w1 +11 I~ ~ l:.~t ul ~~I~~~"
~ .s u! ftlJl ~ ~~ uo-un., ~ J~.u., ~~ tl aJ ~ <~~ c) ~ l w!...t ~ ...
."~ J.Jil L.. ~ ~,, .~ ~.J.6l' ~ 4.JL ~ u!,J V+~ ~ ~ li~~
L'I make my pledge to Allah to leave this body and never come back to
it another time, and not to any other Muslim. And If I break my
pledge, then niay the curse of Allah, His Angels and all people be upon
me. If I am truthful; make my exit easy; and if I am a liar, then make
the believers have power over me. Allah ~ is Witness of my
statement".
Then you say: "From which side will you leave? If he replies that he
will come out from an eye, neck or stomach of the possessed person;
say to him "No, but you have to leave from his/her mouth, nose, ears,
fingers or toes", and then say to him/her, "Before you leave, say:
'Assalamu alaykom "'.
After he leaves, check to confrnn his exit, because Jinn are often
deceptive; so it is necessary that you recite the ruqya once again, and if
the patient shows some signs of effect of the Qur' an - a shiver in some
parts of his/her body - then be certain that the Jinn is still in some part
of the body; otherwise, he/she must have left.
87
3.
4.
5.
6.
7.
88
8.
9.
10. To say the following du'a a hundred times, after Salat al-Fajr:
2.
3.
Kursi.
89
4.
5.
6.
7.
8.
9.
11. In the case of a woman patient, she has to wear the Hijab (as
commanded in Islarr1) and not to go out of the house wearing
perfume.
12. To record the following Surahs in tapes, according to their
order in the Qur'an, and to listen every day of the week to a
tape between 4 - 6 times; the Surahs are:
al-Fatiha, al-Baqara, al-'Imran, al-An'am, Hud, al-Kahf, alHijr, al-Sajda, al-Ahzab, Ya-Sin, al-Saffiit, Fussilat, alDukhan, al~Fath, al-Hujurat, Qaf, al-Dhariyat, al-Rahman, alHashr, al-Saff, al-Jumu'a, al-Munafiqun, al-Mulk, al-Ma'arij,
al-Jinn, at-Takweer, al-Infitar, al-Buruj, al-Tariq, al-A 'Ia, alGhashiya, al-Fajr, al7"Balad, al-Zalzala, al-Qari'a, al-Humaza,
al-Kafmm, al-Masad, al-Ikhlas, al-Falaq, al-Nas.
After a month you should recite the ruqya over him/her again, so either
you would find that the Jinn had been cbased out of the body or is still
present.
Allah~
has spared you the Jinn's evil if the Jinn has left the body.
You would see the evidence in the absence of body pain in the patiept;
90
he/she would cease to have those bad dreams, and any ill effects from
ruqya.
Third: Sometimes when you recite the ruqya over the patient, it only
intensifies his/her crying, even though he/she remains conscious and in
good mental health. When you aSk about tbe reason of his/her crying;
he/she would reply that he/she cannot help Cl)'ing, that he/she is unable
to control himself/herself. This case is probably that of sorcery, and
Allah knows best. If you want to be certain about such a case, then
recite the following verses in his/her ear:
1. Yiinus: 81-82
91
"A'OQu billahi rnina shaytani rajim, (wa 'aw~ ayna 'ila musa 'an
'alqi 'a~aka fa'i<;ta hiyya talqafu rna ya'frkun. Fawaqa' al- ~aqqu
wabatala rna kanu ya'lamGn. Fa ghulibu hunalika wan-qalabG
~aghirln. Wa 'ulqiyyas-sat)aratu s~jidin. QaiO 'arnanna birabbil-'
alamTn, rabbi musa wa harGn.)
3. Ta-Ha:
69
.
.
- -- - -- - -- -- -- - - -- -- -- -- -- --
~A'O<;Ju
her being a victim of sorcery. I will, insha Allah, explain all the
different kinds of sorcery in my next book.
~:' ::: ~--~... "" . " .,.} .} "' "' "' :' .. u.,.Jd'~~~~~\.c:;.il\
..
;
<i'"'..,.,
;"
;io"
,;
..
.,..,
-:;%.""'.~,,.t&.');.:.a:J\Q~
, ~ , """"'"' ., , .....~ /"'
.J. ~ . ~
,..
"' , ;").
\fo'd~ ~~ ,,:,\ \ , J - :-~~
oil!"
'-'~~
...
..~
..
. ,..
"'~ 4.:f!~
-- ,. ..,.,~ "'~~
\J 4-, ~ut),~'L,
~
, ..
-.'J'
Fifth: Sometimes, the Jinn might insult you and irritate you, but do not
show your anger.
Sixth: Sometimes, the Jinn might tell you that you are a pious man,
and he/she will leave the possessed body out ofrespect for you. Say to
him/her that you are only a weak Servant of Allah, and order him/her
to leave in obedience to Allah and His Prophet.
Seventh: Sometimes, you might face a stubborn Jinn; so in this case,
bring a glass of water close to your mouth, recite over it the verses of
ruqya, adding Surat Ya-Sin, al..;Saffiit, al-Dukhan, and al-Jinn, then
give it to the patient to drink. The Jinn will feel a lot of pain, and so
will therefore obey you and leave, by the Will of Allah1
The evidence to support this act is the Hadith, recorded by al-Bukhari and
Muslim, where the Prophet :i, during his illness, he used to blow on his hands and
pass them over his body while reciting the Mu'awidhat (Surat al-Falaq and Surat
al-Nas)
93
Eight: If you want to know the faith of the Jinn without asking him,
then recite the following verses that address the people of the Book:
Surat al-Ma'ida, verse 72:
--l~.
"~J--::~ "'~"C"'J1'
5. '.~~,.,
.c.>/
..>---!~~Jtd
..,. - , ti""
~ ;.u
~
~~.)
- . . . :. ...,
w.J
~
~ ...,.,. _, /
"' ,..J,.,.,
.~-L~'
.l.o..~'=
. .. ~... 'rAJ'_:)....tUI'"u . -;;-r > 1
~
~l
... .,.... t\..,
l-
....
~..r .,...
. . :..r
. . . . ,.,~ "-""- .___...
~.
> > /.r ~!;.;/! ~ r >(""
_, Jt /.,~
_,. ,.,-.,.
1
~ c .:.. 'J~~!Jrc =-~.J},J~0_,t'~<a!
&_
...
. .
11"1
- -
94
Ninth: Sometimes, the Jirtn escapes when he/she has to make a pledge;
in this case; recite in the ear of the patient: (~~'.J ~I~ l:l .... ), four
verses from Surat al-Rahman and then repeat them.
Tenth: Sometimes, the Jinn gives you the impression that he/she has
left, but still remains still inside the body, and may even be the one
talking to you, so how would you know this?
You should place your hand on the patient's head, and you would feel
a slight shivering, and the same effect if you place your band on his/her
knee. Likewise-, if you place your hand on his/her jugular veins, you
would feel an unusual pulse.
Eleventh: Sometimes, the Jinn agrees to leave, but he/she is unable;
either because he/she is still young or is less experienced. He/she
would admit it himsel1herself and ask you to help him/her out. In this
case, you should recite the whole of Surat Ya-Sin over him, and make
Adhan (call to Prayer) in his ear.
95
Fifteenth: If Allah~ sends the Jinn away, by your handS, do no.t say,
"I removed or expelled him/her'', but rather "Allah ~ sent him/her
away, or Allah~ removed him/her''. Do not about boast your success;
it is one of the great ways of letting Satan into your mind.
Sil:teenth: We advice people who undertake this method of healing to
read the following books: "Ighatath al-lahfan", "Talbees Iblis", "alFurqan baina awliya' al-Rahman, wa awliya' al-shaytah'', "Risalat
al-Jinn" by Ibn Taymiyya, "atam al-Jinn wa shayatin'' and "iikiim alMarjiin", noting that, in the last publication, there are many weak
traditions, so one should be careful.
96
I said: "Then listen to this';. So I recited the beginn,i:t;J.g of Surat alSafiat, which hurt him so he cried saying: 'I will leave'.
A sick woman came so I recited Surat al-Fatiha over her (in a ruqya
manner) which evoked the Jinn.
I said: "What is your name?"
He answered: "Muhammad.''
old~'.
98
He said: "I am very happy that he has embraced Islam." Then he made
a pledge to Allah, and left. All Praise to Allah, Alone.
This interview was recorded in a tape.
The third case
Plural ofSurah.
99
She answered: uAfter she carried out your instructions, I felt very
weak, because I was feeling a lot of pain as she recited the Qur' an, I
could not eat with her because she began to say "Bismillah" before she
started her meals; and when she forgot to say that at the beginning of
the meals, she said: 'Bismillah in the beginning and the end', and I
would vomit anything I ate''.
I asked her: "What is the difference between the Jinn and Satan?"
She replied: "Satan is a Jinn but he is a Kajit (polytheist) and is
rebellious.''
Then she asked me to leave her alone, but I asked her: "From which
part of this body are you leaving?"
She replied: "From her mouth'' Then she said: "assalamu alaykum,"
and left. All Praise to Allah~ Alone.
This dialogue was also recorded in a tape, and is in circulation.
The fourth case
I went to treat a sick girl whose Jinn had spoken with her tongue
before; so I ordered her father to remove any picture on the wall of the
house, and ordered the girl to wear hijab, to prepare for the right
environment for applying ruqya.
The female Jinn was evoked before I started the ruqya, but I still made
her listen to some verses from Surat al ..Dukhan, then I asked her:
"What is our name?" She replied: "Najwa".
I asked: "What is your religion?" She replied: "Islam".
I asked:
Fatima."
~'Is
I said: ''Bring her over, I want I speak to her." So I advised her and
warned her of the Punishment of Allah'; thereupon, she said th,at she
would leave.
100
I asked her about her age, and she replied that she was forty years old.
I said: "Have you possessed anybody else before?
Description of a witness
What I say in this statement is of an experience I have seen and beard
myself, and Allah bears witness of my words.
On Thursday, 22od Sha'ban 1406, corresponding to 1st May 1986, after
Salat al-'Isha, we attended a lecture on spiritual healing, from the
Qur~an and the Sunnah, given by brother Wahid Abdu-Salam- one of
his usual lectures every Thursday, May Allah rewatd him, and make
him and us successful in attaining His Pleasure. Then, after his
lecture, we, a group of nine brothers; walked with our brother Wahid;
and I did not know where we were going; but we finally reached the
home of a brother. We met hirn, in front of the house; he was a man
101
whom we all knew. But he was so irritated when he saw us, and even
tried to throw himself off the balcony wall, but a group of the brothers
grabbed hin1. He tried to free himself by kicking them away, but he
fell on the floor. Then our brother Wahid approached him, placed his
hand on his body and started to recite the Qur'an to him~ until he
reached the verse in Surat al-Saflat (\.J..Pj ~'+ JS 6A . D.Ji~ .J. He had
recited for less than two minutes when the body of the brother started
to shiver powerfully, so Wahid repeated the verse, (~1+ JS 6-- ~ J
l..J..P~, until we heard a different voice from the original one, which
said~ "What do you want?'' At this stage the dialogue began:
Brother Wahid started with following question: ''Bismillah, who is
with us?"
The Jinn's voice: "I am Shafeeqah"
Wahid: "What is your religion?"
Shafeeqah: "Christian''.
Wahid: ''How old are you?';
Shafeeqah: "Aroond 22 or 23 years old. My father knows~'.
Wahid: "Is there anyone else with you in this body?"
Shafeeqah: "There is no one with me in this body at all, but my father
walks outside to protect
me, and helps me outside the body".
.
.
These questions Were asked while we were still on the front balcony of
the house, so brother W ahid decided to continue the dialogue in the
guest room of the house; he asked her to come with him inside the
room, and threatened her that if she escaped, he would bring her back
with the Will of Allah. :She agreed and entered the room with us; and I
witnessed this case with my own eyes, as Wahid proceeded in his
dialogue with her:
W ahid: "When did you enter this body?"
Shafeeqah: ''Ten days ago".
102
103
104
Wahid: "What is the name of the priest that you pray behind?''
Shafeeqah: "I do not know his name, because my father said that his
name is not important".
Wahid: "Have you attended the lecture with us, this evening?"
Shafeeqah: "We went as far as al-Mudeefah mosque, but stayed
outside."
Wahid: "Do you know other Christians?"
Shafeeqah: "My father knows a teacher, called ..... ".
Wahid: ''Have any Muslim Jinn attended the lecture with us tonight?"
Shafeeqah: ''Fifteen Muslim Jinn attended the lecture".
W ahid: "Do you know them?''
Shafeeqah: "I do not know them, but among them was Muhammad
Ibrahim"
'
.
Wahid: "Do you like a house where there is a television, pictures and
music?''
Shafeeqah: "'We like it very much".
W ahid:
'~o
'~How
107
Jarjis:
~'45yearsold."
W ahid: 'We have invited your daughter to embrace Islam, but she
refused until having consulted you, so now we invite you, as well, to
embrace Islam and be among us and all the Muslims; what is your
opinionT'
Jarjis stood silent for a while, and then he said: ''I agree''.
Wahid: "Do you agree from your heart, or is there here a Christian Jinn
who would harm you?"
Jarjis: HNo, I agree from my heart".
Wahid: "Repeat after me: ~ oJ~ .tl J_,......J ~~ ulJ Jil ~J ~) 'i ul ~~~
.~. . ~
-\.:. \.!\iJ~ ~.s. "-'
I re-.HI I..F':".\j ()A
~ ~ .tl ;1~ I. .lc. \.- ~ L .lc. . ~
~_JJ ~
.)
t..S""""' "'e':! J ~ "'e':!
~J
,...,...lA ~~
...u... - -'1 ~.
-< - w~ts w.lS u.J.,.,
1 , ...j~l
,_
.
_jc.J
.,..~ .... - J.
He uttered the testimony (Shahadah) of faith and embraced Islam from
his heart.
Wahid: "Now, we want to speak to Shafeeqah." She turned up, so
W ahid asked her~ ''What is your opinion of Islam?''
Shafeeqah: "I want to become a Muslim".
Wahid: "Repeat after me: (the Shahadah)'', then he asked her to make
du'a(supplication) for all the Muslims.
She pronounced the Shahadah and made du 'a for the Muslims.
108
Wahid: ''Do you want to listen to some verses from the Qur'an?';
Shafeeqah: "Yes, I do".
Wahid recited to her the end ofSurat aJ-Kahf and Surat al-Ikhlas.
Subhanallah! She had a strong desire to listen to the Qur' an, and her
love for it intensified as Wabid carried on and recited some verses
from Surat al-Ahqaf.
observ~
Fatimah: "Now, I love the Muslims and Ilove people of the Qur'an.H
Wahid: "I want you to wear the veil; what is your opinion?"
Fatimah: "I will wear the veil, but not the niqab, which covers the
whole body except the eyes, so people would not be scared of me. I
will wear the hijab which makes people love me." then she stopped
and asked: "What are the meanings of mu 'min (a believer) and a
Muslim?"
Wahid: "A Muslim is a step less than a mu 'min. The mu 'min is the
one who embrace Islam with his heart, atid fears Allah ~ in all his
actions and sayings."
Fatimah: "So, 1 wani to be a mu 'minah to enter Paradise and be among
the Muslims afterwards. I now hate singing and Christians; I will no
longer go to their churches."
109
She wanted to leave, but brother Wahid requested for her to rest for a
while, and send her father to discuss with him for a few moments. He
came and since his name was Jarjis, W ahid asked him to change his
name as well, so he chose the name Muhammad. He was extremely
happy to have embraced Islam, and that his name and that of his
daughter had been changed.
Wahid: "Do you want to listen to some verses from the Qur'an?"
Muhammad: "Yes, I want to listen to Surat al-lkhlas" Wahid recited
the Surat to him, and the Muhammad recited the whole Sura,
afterwards.
Wahid: "Do you love the Muslims now, or do you still hate them?''
Muhamtnad: "I now love them very much, and I will attend with them
the lectures of Shaikh Abdul Kbaleq al-' Attar, jn Kafar Shaikh."
110
Ill
~'I
I told him: "Go and make wudu "' I and the people with me also
perfonned wudu '.
I asked one of my companions to recite the ruqya over him, but before
he had fmished the ruqya, the man's body began to shiver, sol knew
that the Jinn had appeared.
She said: "Mahmoud beat a man who was possessed by a relative Jinn
so much so that the latter was also hurt; and Mahmoud is ignorant, not
knowing how to protect himself against us Jinn. I met him one night,
as he was walking alone on the road, and entered into his body".
I asked: "How long have you been with him?"
114
115
She said: "I will get out then, just give me three minutes".
The man regained consciousness and sat with us. My companions
said: ''Let us go now, she has left his body, and AU Praise to Allah.,;
I said: "No, it seems she is still in his eyes" I put my hand on his
shoulder and his knee, and I was certain that she was still in his body;
it was just a ruse from her!
I asked one of my companions to recite the ruqya one more time over
the man, and thus before he had fmished, she turned up.
I asked: ''So, 0 Umm Ibrahim, are you being malicious with us?"
She replied: "Believe me, I love him very much; I have had a tweptyyear relationship with him, and I do not want to leave his body."
I said: "So our time or amity and friendliness has ended, and now it is
the time for the beating and burning. Either you get out from this body
or I will, with the Help of Allah, recite some verses from the Qur'an to
bum you, or I will simply beat you."
She said: ''No, I will get out".
She remained for two or three minutes screaming sadly (0 Mahmoud,
0 Mahmoud), then she left the body, and all Praise to Allah, Alone.
He alone grants success and guides to the Right Path.
This dialogue was recorded on a tape.
The seventh case A family of Jinn
A woman fell very ill and so her husband took her to many clinics, but
her health did not improve; so he asked for my consultation, and as I
was reciting th~ ruqya over her, a deep voice spoke: "What do you
want from us?"
~'you
117
118
He replied: "But if the Jinn know about my conversion, they would kill
me."
I said: "You may live among the Muslim Jinn; they will protect you."
119
120
~'yes,
122
123
Before she left, she said: "I want you to know that this person (the
possessed woman} does not believe that Jinn can possess mankind. I
will tell her these word~ and then you make her listen to the tape
afterwards.'' She mentioned some convincing rational evidence about
the subject. She advised her not to lose her temper to avoid being
controlled by the Jinn again, then left.
Two months later, the same woman fell ill again.
I told her husband that she failed to abide by the instructions I had
given her, such as making du 'a (supplication), reciting the Qur'an,
listening to it, ... etc.
He replied: "Yes ... she is not convinced by them; therefore she ignores
all ycH.lf instructions.''
I told him: "Try to convince her, otherwise, she would never benefit
from the treatment."
I recited the ruqya over her, and a Jiillli spoke through her.
I asked: "Bismillah, what is your name?"
He replied: "Barsoum"
I asked: "What is your religion?"
He replied: "Christianity"
I asked: "Why did you possess this woman?''
He replied: '1 came to avenge my uncle, his wife and his son, whom
you have converted to Islam."
I asked: "Do you want me to present with to Islam?"
He replied: "No, I will present you with Christianity; I came to discuss
it with you, as I work as a teacher in the chutch."
I said: "Ask me anything you want.''
124
He said: "You (Muslims) claim tha,t Jesus is not the son of God."
I said: "Yes."
He asked: "Then who is his father?''
I replied: ''Allah has given us four different examples, so we may
realize how He is supremely Powerful over everything:
125
126
127
128
Note:
Sometimes, the Jinn deceives the sorcerer by including some verses of
the Qur' an in those cryptic characters, so he might assume it is the
correct way of healing and use it to cure his patients, because it is
"Quranic"!
2.
3.
4.
To mention the Name of Allah when you pour hot water in a sink
or on the ground.
5.
6.
Do not sleep alone in a room, and if you have to, then perform
ablution and make the supplications before you sleep.
129
7.
8.
Do not kill a snake that .appears inside the house; and here is the
analysis of this issue:
First: When you see a snake in the house, you give it an
ultimatum of three days to leave. We have previously
mentioned the story of the Ansari youth, when the Prophet ~.
said: "Sometimes these houses are visited by (a snake or
scorpion), so if you see one of them, give it an ultimatum of
three days to leave. If it stays after three days, kill it, because
it could only be a kafrr (a kafit Jinn in the form of a snake)"2
The 01ethod of tahreej (Giving the Jinn in the form of a snake
the ultimatum to leave the house in three days):
Al-Nawawi has said.: "Al-Qadi said: 'Ibn Hibban transmitted
that the Prophet's ~ saying for tahreej is:
y~wmi
Al-Nasa' i reported, on the authority ofQatadah from 'Abdullah ibn Sajis that the
Prophet M prohibited urination in a hole. Qatadah was asked why it was
unpleasant to Urinate in a hole. He replied: 'It was said that holes are the
residences of Jinn.'
2
Recorded by Muslim.
130
Second: If you see the snake in the house, then after three
days, kill it, because it is either a devil, a Jewish Jinn, a
Christian Jinn, an oppressive Muslim Jinn, or a real snake.
Third: If you see a snake with stripes (either white lines or
black ones) or one with a short tail, then kill it, and do n()t
apply tahreej. Abu Lubabah
said: 'The Prophet ~ forbade
the killing of snakes visiting the house illlnlediately, except
the ones with stripes or short tails'.
10. To Mention the Name of Allah when you throw something heavy
on the ground.
131
~1's
Musa (Moses)
~\'s
132
to him (Adam) while he was alive, yet you want me to do it now that
he is dead'. He then added: '0 Musa, you have a right on me for
seeking repentance for me with your Lord; so I advise you to
remember me in the following three situations, so I would not be
effective: (1) When you are in a state of anger; for my revelation
(inspiration) js in your heart, my eyes in your eyes, and I circulate in
you like the blood in your veins. (2) When you meet the enemy in
Jihad; because I come to the Mujahid and keep reminding him of his
children and his wife until he withdraws from fighting. (3) Never sit
together with a foreign woman who has no Mahram with her; because
I will be her messenger to you, and your messenger to her." 1
~1's
encounter with
Ayyub
~\'s
Ibn Abi Hatim reported, in his Tafsir, on the authority of Ibn 'Abbas
who said: "Satan said, '0 Lord, set me up on Ayyub ~~ (Prophet Job).
' Allah ~ said: 'I have set you up on his wealth and children, but not
him'. So, Satan gathered his army and said to them: ' I have been set up
on Ayyub, so show me your strength'. He dispatched a group of his
demons to Ayyub's crop and groups to his different livestock, and then
he said: 'Only his patience will safeguard him from you.' Ayyub ~
was smitten with all sorts of afflictions; be lost all his crop and cattle;
so he gathered all his children in the house of the eldest of them, and as
they were eating and drinking, a strong wind shook the roof so hard
that it collapsed on them. Satan appeared to Ayyub ~~in the image of
a young boy who said: '0 Ayyub, did you know that your Lord had
gathered all your children in the house of the eldest, and as they were
eating and drinking, a strong wind shook the house and the roof
collapsed upon them; yol! should have seen how their blood mixed
with their food and drink'.
Ayyub ~asked him: 'And where were you?' He replied: 'I was with
them' Aiyub ~ said: 'And how did you escape?' he replied: 'I
escaped' Aiyub ~said: 'You are Satan' .
134
~~
Satan said: 'By Allah, you are the God of the people of the skies and
people of the earth' thereupon, Jibreel (Gabriel) ~ struck him with
his tail, so he ended up in the hom of the sun 1
Note
In this chapter, I have related stories from the stories of the children of
Isra'il which are permitted as narrations; indeed, it was reported by alBukhari, on the authority of 'Abdullah ibn 'Amru that the Prophet .i i
ha~ said: "Convey my teachings to people, even if it were a single
sentence, and tell others the stories of Banu Isra 'il (which have been
taught to you), for it is not sinful to do so. But whosoever tells a lie
about me, intentionally, will surely take his place in the (Hell) Fite."2
The stories of the children of lsra'il are divided into three sections:
One section was disproved by the Qur' an, so we disapprove of it;
another section was approved by the Qur' an, so we approve of it; and a
third section was neither approved nor disproved by the Qur'an, so we
do likewise. This last section is perhaps the one referred to by the
Prophet ti in his tradition: "Do not believe the people of the Scriptures
and do not disbelieve them; say: we beli,eve in Allah, and what has
been revealed to us, and what has been revealed to you"3
Ibn 'Abbas explained this Hadith, by saying: "Do not ask advice
from the people of the Scriptures; they will not guide you to the Right
Path as they themselves have been misguided, and you could end up
disbelieving something true or believing something false. "4
Ibn Battal said, on the authority of Al-Muhlab: ''The prohibition is
about asking the people of the Scriptures about an issue which has no
text for reference, because our Shar' (Divine Law) is self-sufficient;
Recorded by al-Bukhari.
Recorded by al-Bukhari.
Fa.t h al-bari (13/334). al-Hafidh said: 'This Hadith was transmitted by Abd alRazt.ak, with a good chain of authority.
136
and if there is not text to referred to, then a careful study and insight
into case is more appropriate than asking them"'.
The Prophet's
Recorded by Muslim
Recorded by al-Bukhari.
137
138
The Beginning
When Allah ~ created Adam ~1, He ~ ordered the Angels to
prostrate to him; they all prostrated because they (do :n ot disobey
Allah in respect of any order He gives them and carry out what
they are ordered to do) but there was a creature (Satan) among them
who was not of their species; since they were created from light, and
he was created from fire. Therefore, his origin betrayed him in the
moment of trial; he refused to prostrate to Adam ~\, claiming that he
L
2
139
was more dignified than him. He was, thereby, comparing between the
origins ofboth, but forgetting the Divine Com.ttJ.and to prostrate, so he
said: (I am better than him. You created me from frre but You created
him from clay)'.
How astonishing! He confirms that the Creator is Allah ~' he also
confinns that the one who gives life and death is Allah ~' when he
said: (Grant me a reprieve until the day they are raised up); but
does knowledge have any benefit when it is not followed by action?
Nay, it will rather have evil consequences on the person, on the Day of
Judgement Thereupon, the D1 vine Command came for the expulsion
an~ the curse: (He said: 'Get out from here, you are accused. The
curse will be on you till the Day of Reckoning)2 From that moment,
enmity has become established between Satan and Adam, and so he
sought gratification in his thirst for revenge.
Immediate planning
He immediately thought of an evil plan and said: (Lord, grant me
reprieve until the Day they are raised up)3; Sayyid Qutb said: "He
sought reprieve until the Day of Resurrection, but did not regret his
disobedience in the presence of the Creator, nor repent to Him~ ~d
seek atonement for his major sin; but rather to avenge himself of Adam
and his offspring for the Curse he received from Allah ~ and the
expulsion from His Mercy. He linked the Cutse of Allah~ to Adam,
without considering his disobedience to Allah M.'~
140
plan, and spoke of his aspired aims, without any fear; so he said: (My
Lord, because you misled me, I will make things on the earth seem
good to them and I will m-islead them all; every one of them, except
Your Servants among them who are .sincere.)
Sayyid Qutb, may Allah ~ have mercy upon him, said: "Therefore,
Satan defined the field of the battle (i.e. the earth) (I will make things
on the earth seem good to them) and defined his preparation on it
(i.e. making bad things Seem good, and attracting people to the false
beautiful image of evil to indulge in it). Therefore, whenever a person
commits evil deeds, it is usually out of deception by Satan, who
changes their reality and makes: them seem so attractive. People
should be aware of the Devil' s work, and be cautious whenever they
see so much embellishment of something, or notice themselves having
too much desire for certain worldly things; because Satan is there;
except if they worship Allah sincerely, for he (Satan) has no power
over sincere worshippers.
I
2
141
But, was 'Isa ~ (Jesus) the only one to have been protected from
Satan's impulse or were all the prophets as well?
Al-Nawawi said: "Al-Qadi 'Ayad said all the prophets share this,
epecially 'Isa ~1."
142
the hope that his original nature returns hinl to friendship and purity;
and He ~ Commands them to seek refuge in Him ~ from the Devil
who neither accepts compromise nor benevolence, since his evil
intentions are to destroy mankind because of his lasting enmity with
the father of mankind; Adam ~~.
Recorded by al-Bukhari.
Recorded by al-Bukhari and Muslim.
143
Surat al-Falaq.
Sharh Muslim (6/65).
3
Fath al-bati (3/27).
4
Sharh Muslim by al-Naw~wi (6/66).
5
Fath al-bari (:3/26).
144
1.
2.
To offer the witr Salat before going to bed; Ibn 'Umar said:
"Any one who gets up in the morning having not offered the
witr Sa/at, he indeed gets up with a rope (the animal
noseband), the length of seventy feet, on his head." Al-Hafidh
said: "This Hadith was narrated by Sa'id ibn Mansur with a
good chain of authority; it is as if Satan took full control of the
person and guides him wherever he wants." 5
145
3.
4.
To
5.
6.
7.
8.
To put your right hand under your right cheek and lay on your
right side and say: "In Your N arne, 0 Lord, I place my side,
146
and in Your Name I rise. If You hold niy spirit, have mercy
upon it, and if You release it, safeguard it with You safeguard
Your pious Setvants.'" 1
9.
You should also say: ''In the Name of Allah, I have laid my
side for Allah. 0 Allah, forgive me my sin, drive away my
devil, free me from my responsibility, and place me in the
highest assembly"2
10. Then you should remember Allah ti.ntil sleep overcomes you;
J abir ibn 'Abdullah said: "The Prophet ~ said: 'When a
person goes to bed, he is approached by an angel and a devil;
the angel says: "Terminate with goodness; while the devil
says: 'Terminate with evil.' So if he remembers Allah until he
sleeps, the angel drives away the devil, and stays to guard him.
When the person wakes up, he is again approached by an
angel and a devil; the angel says: 'Begin with goodness';
while the devil says: 'Begin with evil.' If he says: 'Praise to
Allah Who gave life to my self after its death, and did not
make it die during its sleep. Praise to Allah Who keeps a frrm
hold of the heavens and the earth, preventing them from
vanishing away; and if they vanished, no one could then keep
hold of them. Praise to Allah who keeps hold of the sky to
prevent it from falling on the earth - only with His
Permission.' The Angel then drives away the devil, and stays
to guard him." 3
147
said:
It also means that Satan blocks the ears of the person in his sleep to
prevent him from hearing adhan (the call for prayer).
It was also said that Satan whispers falsehood arid wrong doctrines in
the ears of the sleeping person to prevent him from listening to the call
for prayer.
Recorded by al-Bukhari.
Recorded by Muslim and Ibn Majah.
3
Recorded by al-Bukhari and Muslim.
148
Abu Qatadah said: "The Prophet ;i. said: 'A good vision is glad
tidings from Allah, and a bad dream is from Satan. So whoever sees
something he dislikes ih his dream~ he should spit three times to his
left, and seek refuge in Allah from Satan, so it will not harm bim" 1
We understand from this Hadith that there are some recommended
rules to be followed by the Muslim with regards to dreams:
If it is a good true dream, then he/she should praise Allah ~ for it, and
may tell people he/she loves and not the ones he/she loathes.
If it is a bad dream, he/she should seek refuge in Allah ~ from its evil
and from the evil of Satan; he/she should spit three times to his/her
left; he should not mention it to anyone, and it is recommended that
he/she gets up to offer prayer.
149
Recorded by Muslim,
A Hadith in which a man in the generation after the Companions quotes directly
fro01 the Prophet without mentioning the Cornapnions from w)lom he received it.
~ Recorded by Ibn Abi Shayba, al-Blikbari in "al-tarikh" (History).
5
Recorded by Muslim.
150
151
Waswasah in Salat
Abu al-'Ala' said that 'Uthman ibn Abi a]-' As came to the Prophet :1
and said: "Messenger of Allah, Satan intervenes between me and my
prayer and my reciting of the Qur' an and confounds me'. Thereupon,
the Prophet 11 said: 'That is the doing of Satan, known by the name of
Khinzab, so when you perceive its effect, seek refuge in Allah from it
and spit three times to your left.' I did that and Allah dispelled that
from me"3
Abu Hurayrah ~ said: "The Prophet ~ said: 'When one of you stands
to offer prayer, Satan would come to him to confuse him until he
would not know how many taka 'at he had offered; if anyone of you
has such a thing, he should offer two prostrations of sahu (i.e.
forgetfulness) while sitting (i.e. before giving salutations)"4
You should know that the:re are two entrances for Satan into your
Salat:
The first one is anything regarding the senses; like someone offering
Salat while hearing a lottd voice or sound which distracts his/her mind,
or looking at something that pleases you such as ornaments and
decorations, etc. This could be dealt with by removing them before
you start Salat; it was narrated by 'Aishah ~ that the Prophet :i once
1
152
offered prayer while he was wearing a khamis (shirt) that had printed
marks. He looked at its marks and when he finished prayer, he said:
''Take this khamis to Abu Jahm, for it has just now diverted my
attention from my prayer, and bring to me the anbijania (plain thick
sheet) of Abu Jahm." 1
Ibn 'Abbas reported that the Prophet ~ was standing at the pulpit
with a ring in his hands, so he threw it, saying to the audience: "It
distracts me; I was rnakiug one look at you and one look at it. n 2
Al-'Iraqi said that the Hadith' s chain of authorities is sound.
It is for this reason that the scholars disliked adorning the mosques
because it distracts worshippers in their Salat. Ibn Khuzayrna reported
that 'Umar bin al-Khattab .$ordered the construction of mosques and
said: ushelter people from rain, but do not use any colouring, because
it would distract people and cause a fitnah during their Sa/at." Imam
Ahmad added; "And nothing should be written in the Qiblah lest it
would distract the heart of people offering prayer.
The second one concerns the heart; whoever allows himself to be
absorbed by the love of worldly life, he would not be able to free
himself from thinking of it, neither in Salat nor in any other situation,
because whoever loves something dearly, he is naturally pondering
about it excessively. You would see him offering Salat; standing,
sitting and prostrating while his heart is fully distracted with his love
for life, at the mercy of the devil who is taking him from one river to
another, and from one idea to another.
By Allah, this is a dangerous entry for Satan, and only those who get
the success of Allah can free themselves from it. Its only cure is
simply knowledge of the despicable value of this life; and one should
increasingly say supplications like: "0 Allah, place the earthly
concerns in our hands and not in our h~arts", and remember the fear of
Allah when standing before Him ~ on the Day of Judgment; for He is
~ is the One who destroyed the Pharaohs and tyrants who oppressed
the world.
153
before, but be forgot, we did not find that be bad a firm resolve) 1,
and the companion to Musa ~ (Moses) said to Musa: (I forgot the
fish. No one made me forget to remember it except Satan)2
Allah ~ and His Messenger ~ had forbidden that the Prophet himself
and his Companions sit in gatherings which deride the Signs of Allah;
yet Satan can make mankind forget such Divine ordinance and so you
find people sitting in such gatherings (When you see people
engrossed in mockery of Our Signs, turn from them until tbey
start to talk of other things. And if Satan should ever cause you to
safe, 'Please mention me when you are with your lord\ but Satan
mad~ him forget to remind his lord, and so be stayed in prison for
several years) 4 .
When Satan has full control of a person, be makes him forget Allah ~
completely (Satan has gained mastery over them and made them
154
you forget) 1
155
A word can also be one of the means used by Satan to stir emnity; it is
sometimes perceived in a different meaning in people's conversation;
so it creates an environment of hatred. lt is for this reason that Allah ~
has ordered us to utter only good expressions: (Say to My slaves tbat
they should only say the best. Satan wants to stir up trouble
between you. Satan is an outright enemy to man)2
Sayyid Qutb said; interpreting the verse, that people should say what is
best all the time and regatdin.g every matter; they should select the
good expressions, in order to prevent Satan from disturbing their love
and friendship. Satan creates enmity between brothers with just one
vulgar word slipped, which would be followed by a bad reply~ so a
spirit of love and affection would change into one of controversy and
enmity. A good word heals any injury of the heart and encourages
everyone to respect one another.
The Prophet ~ endeavoured to close any gap by which Satan used to
slip in. Abu Hurayrah said: "The Prophet ti said: 'None of you
should point towards his Muslim brother with his weapon; for he does
not know that Satan may tempt him to hit him, and thus he would fall
into a pit of fire (Hell) "'3
He :1 said: "Save yourself from the Hell Fire even with half a date
(given in charity), and he who can not afford that can even do this with
a good word"4
This is to block one of the gravest and most critical means of Satan i.e. instigating envy and hatred between Muslims, and setting frre and
enmity between them.
1
156
Jabir ibn 'Abdillah ~ said: "I heard the Messenger of Allah ;i saying:
'Verily, Satan has lost all hope that the worshippers would ever
worship him in the Arabian Peninsula, but he is hopeful that he would
sow the seed ofdissension among them" 1
Therefore, it is clear that Satan has the ability to infiltrate the body of
man, artd chooses the heart because he knows it is the ''leader'' and the
limbs are its soldiers; so if Satan takes control of the heart, all the
limbs of the body will come under his command as well. The Prophet
.i l said: ''There is a piece of flesh in the body; if it becomes good
(reformed) the whole becomes good, but if it gets spoilt, the whole
body gets spoilt, and that is the heart. " 5
Nevertheless, there are those hearts surrounded by 'walls' of !man and
shields of Taqwa, and upon them there are guardians of dhikr
(supplication and remembrance of Allah); so Satan cannot break into
them except in a stealthy manner, but still gets driven away by the
guardians of dhikr, expelled and rejected.
1
Recorded by Muslim.
Recorded by al-Bukhari and Muslim.
3
Fath al-bati (4/280).
4
Taftir Ibn K.athir.
5
Recorded by al-Bukhari, on the authority of al-Nu'man ibn Bachir
2
157
Ibn Abi a1-Duniya reported that Qays ibn Hajjaj said: "The devil
attached to me said: 'I entered into your body while I was like camel,
and now 1 am like a bird.~ I asked: ''Why, what happened to you?" He
replied: "You dissolve me with the Book of Allah (the Qur'an)."
Recorded by al-Bukhari and Muslim, on the authority of Sa'd ibn Abi Waqqas
~
Fath ar-bari (7/47).
q;R<>.
158
Abu al-Malih reported that one of the Companions said: "I was riding
on a mount behind the Prophet ;i, when it stwnbled. Thereupon I said:
'May the devil perish!' He .;\1 replied: 'Do not say, 'May the devil
parish!' For ifyou say that~ he will swell so much and say: 'By my
power.' But say: 'In the Name of Allah,' for when you say that, he
will diminish so much so that he will become like a fly."' 1
159
160
161
The first: confusing what is good with what is evil; so he/she does not
enjoin good and forbid evil. He/she might even be overwhelmed by
this ailment until he/she would believe that what is good is immoral,
and vise versa; that a Sunnah is an innovation and vise versa; that truth
is falsehood and vise versa.
The second: letting his/her own interpretation judge the revelation
brought by the Prophet ~ - i.e. to subject anything in the Qur' an and
the Sunnah to his/her own judgment and interpretation - which is
basically following his/her own desires.
While the white (pure) heart is shining with the light of !man; when
h'e/she is exposed to trials, he/she renourtces them, so the brightness of
the light increases.
The trials which approach hearts are the reasons for their ailment; they
represent many categories: the temptations of one's desires, doubts and
uncertainties, transgression, misguidance, sins, innovations in religion,
and ignorance.
So the frrst leads to the corruption of the aim and the will; while the
second one leads to the corruption of knowledge 3Jid belief' 1
Therefore, a Muslim should examine his/her heart and its condition
accordingly, once in a while, with counseling; he/she should know that
if the heart is raised in goodness, there will be eternal happiness, but if
it is raised in wrongness, there will be hardship, tribulation and
absolute failure.
Whenever the belief in the heart increases, and certainty is
strengthened, then his/her light (of !man) increases to help him
distinguish between truth and falsehood, between the right way and
misguidance,
In a Hadith, Sa'id al-Khudri 4ti, reported that the Prophet ;i said:
"There are four kinds of hearts: a heart which is pure with a bright
light; a heart which is wrapped around its cover; a heart which is
reversed, and a heart which is 'flattened'. The pure heart is the
1
162
believer;s heart which shines with the light of iman; the wrapped heart
is that of the kafit (disbeliever); the reversed heart is that of the
hypocrite who knows the truth but denies it; as for the flattened heart,
it comprises both faith and hypocrisy; the example of iman in it is like
that of a vegetable which grows with pure water, and the example of
hypocrisy mit is like that of a wound which is stretched by pus and
blood. Whichever substance overwhelms the other, it overwhelms the
heart." 1
He also said regarding waswasah: "It is the starting point of any bad
action; the heart is usually void of any evil or sin, so it may receive
whispering and temptations to commit a sin; Satan turns it into a nice
attractive action in the person's imaginatio_n, to make it so desirable,
then he makes him forget about its consequences, until his heart
becomes so attached to it. He would eventually go for it, with the help
of the devils dispatched to ensure the sins are committed; Allah ~
said: (Do you not see that We send devils against the polytheists to
goad them on)2 i.e. stirring them up to commit sins, and enticing them
more whenever they show any laxity.
Satan has permitted himself to lead the children of Adam to
immorality; he was the one who .showed arrogance and refused to
prostrate to their father Adam ~. So the source of any sin and
misfortune is the devil's whispering.
163
164
his whispering which find the place empty and establish themselves
inside. But if the heart is full of lman and Taqwa, well shielded by
supplication and dhikr, then Satan will not have any authority over it.
Therefore, if the heart is full of worldly desires, it should be purified
first, then filled with taqwa; thereupon if be says: "I seek refuge
Allah from Satan the accursed", the Devil will run away from him.
m.
So, whoever understands this, will know the reason why .so many
people are unsucessful in seeking refuge in Allah from Satan; their
hearts are full of the power of the Devil, therefore it should be purified
first and filled with taqwa and iman; Allah ~ said: (And those who
have taqwa, when they are bothered by visitors from Satan, they
remember and immediately see clearly) 1 this verse concerns
exclusively those who are fearfully aware of Allah ~.
The frrst is polytheism and hostility towards Allah and His Messenger;
if he manages to achieve this goal with any of the children of Adam,
then he would be satisfied, and all his followers would take a rest from
him. It is the frrst target for Satan; he keeps on trying man until he gets
him to follow it (polytheism); then that particular mart would be among
his soldiers, calling for the very same doctrine that Satan preaches.
165
The third is about major sins in their different forms. Satan is always
keen to encourage a person to commit a major sin especially in the
case of a prominent scholar who has a lot of followers, to keep them
away from hitn, and spread his sins among people to ruin his
reputation. Someone would spread the news about the alleged "sinful"
scholar, claiming to act in the hope of getting rewards from Allah,
while he is working on behalf of lblis: Allah fj said: (People who
love to see fllth being spread about concerning those who believe
will have a painful punishment, both in this world and the
Hereafter) 1
This will drive people away from this scholar and from benefiting of
his knowledge. Nevertheless, they forget thathe can repent of his sins,
and Allah ~ will accept his repentance, and even change his sins into
good deeds; while those who spread filth among Muslims and divulge
the sins of others ate indeed acting unjustly towards the faithful by
spying on them with the intention to dishonour them.
But Allah tW is observing everything, even the insight of hearts and
minds; so if Satan is unable to achieve anything at this level, he
proceeds to the next one:
166
Ibn Al,..Qayyim said: "But if Satan could not overwhelm him in this
level, he moves on to the next one ... :
The fifth is occupying him with lawful deeds which neither incur
reward nor punishment. Rather, its consequence is the wasted rewards
he has missed by having been preoccupied by these things, instead of
something rewarding. These lawful things could be as excess of sleep,
food, drink, clothing or being made sleepless over unbeneficial
matters. But if Satan is unable to overwhelm the person at this level,
because he was observing his/her time well, with regards to rewards
and punishment, he moves on to the next one.
167
Recorded by Muslim
verse 39.
2 Surat al-Hijr,
168
169
the word of a poet - what little lman you have! Nor the word of a
fortune-teller- how little heed you pay!) 1
Satan still uses the same method and means in our tiz.nes; for he
whispers to his supporters to name people attached to Islam, and
adhering to he Sunnah of the Prophet ;1, as extremists and fanatics.
They name someone who avoids places of sin and vice as being
'incompatible with modem society'; they call the Islamic veil a 'tent',
and regard a woman who obeys the Command of her Lord and stays in
her house as old-fashioned and backward! It is all the whispering of
Satan to them.
4. Satan's entry into the mind from its most desired matters: The
enemy of Allah (Satan) enters into the mind of a person only through
the things it mostly desires~ because he thereby satisfies its need. Ibn
Al-Qayyim said: "This entry bas a damaging outcome on a person,
because the devil circulates inside him like his bloodstream; he meets
the person's self and asks it about its most beloved things, and once he
gets the correct information he uses it against the person ... ,; .
5. Gradual Misleading: Satan never approaches a man to advise him
directly to commit a sin; rather he gets him closer to it, step by step. It
was once said: "One look, then a smile, then a chat; then an
appointment, then a meeting", and there the forbidden takes place.
Therefore Allah ~ has warned us against following the footsteps of
Satan: ( 0 you who believe, do not follow in the footsteps of Satan,
anyone who follows in Satan's footsteps should know that be
commands indecency and wrongdoing)2.
This is a call of pity and mercy from the Most Merciful to His servants
warning them against following in the path of Satan, and reminding
them to shut the door to that path from the start, in order not to be
driven away along to the world of temptation and misguidance.
Whosoever understands the "objectives of Shari'ah" would clearly
understand tillit theory of "Sadd Addara'i"' (blocking the expedients
used by Satan to tempt a Muslim) is drawn for this context.
1
170
Wahab ibn Munabbih related a story about a devout man from the
children of Israel who was tempted gradually by the devil to commit
sins and murder to a girl who was put in his charge by her brothers
who trusted him. When he was brought to be crucified, Satan came to
him again and said: "You krtow now that I am your friend who put you
in trial with this woman until you had a relationship with her, made her
pregnant and eventually killed her and her son; so if you obey me now
and renounced your faith in Allah (becoming a polytheist), I will
release you from your bad situation';. He reneged his faith, and so, as
he committed blasphemy, then Satan turned away from him and let him
be .crucified.
The Qur'anic exegetes said that the following verse was revealed about
that worshipper and his type: (They are like Satan when he says to
171
reason the Prophet ~ said: "The superiority of the scholar over the
devout is like my superiority over one who is of the lowest rank
amongst you" 1
6~
Standing against the Truth: Satan has vowed to mislead all the
childrep_ <>f Adam except the ones who seek protection from Allah, and
are faithful in their worship ofHim ~.
ambush for them on Your Straight Path. Then I wlll come at them,
from in front of them and bebind them, from their right and from
their left. You will not find most of them thankful)2
Al-Qurtubi said, explaining the verse (I will lie in ~mbush for them
on Your Straight Path) that Satan said: "I will prevent people from
following it, and I will make falsehood seem good to them, until their
destruction like him. The Straight Path is the path leading to
Paradise."3
Al--Nahhal said: "The Verse: (Then I will come at them from in
front of them) means that Satan vows to come to mankind from their
world; he will make them deny and reject all Allah's Signs therein and
all the news about the previous nations. The Verse (and behind
them) means: and make them deny their Hereafter. The Verse (from
their right) means: in their good deeds and all issues of their religion.
The Verse (and from their left) means: their sins; that Satan will
make them follow their own desires which he will make so tempt_ing
for them. The Verse (You will not find most of them thankful)
means: most of them will not be grateful. "4
Ibn 'Abbas.$ said: "He (Satan) could not say ''and fro.m above them"
because he knows that Allah ~ is above them". Qatadah said: "Satan
came at you, son of Adam, from every comer, yet he did not come
from above you, because he could not deny you the Mercy of Allah".
172
Shaqiq said: "Every rooming, Satan sits in four ambush positions for
me: from in front of :rne, behind me, my right and my left; he would
say: "Do not be afraid, Allah is Most Forgiving, Most Merciful", so I
recite: (But I am Ever-Forgiving to anyone who repents, bas faith,
acts rightly and then is guided) 1 When he comes from behind me,
he wants me to worry about whom I will leave my property to, so I
recite: (There is no creature on the earth whith is not dependent
upon Allah for its provision)2 When he comes at me from my right,
he tries to tempt me about women, so I recite: (The successful
outcome is for those who fear Allah)3 ; as for my left, he tempts rne
to indulge in worldly desires, so I recite: (A barrier will b~ set
let Satan tempt you into trouble as he expelled your parents from
the Garden)6
8. Using the devils among mankind: There are some people those
whose hearts are full of iman; their certainty increases about Islam, as
they live within its guidance and its light; their example is none but the
Prophet ~in every aspect of their life. This type of people - who are
few - are targeted by Satan from every comer, yet he remains
powerless to tempt them; so he resortes to the help of his devil
supporters among mankind. Allah t1 said: (The devils inspire their
friends to dispute with you)7 So, we see that whenever a youth is
rightly guided by Allah, .adhering completely to the teachings of Islam,
by following the practices of the Prophet ;i, he/she consequently feels
1
173
Satan's entries
1. Ignorance
This is one of the most significant entries of Satan, if not the frrst
through which all his other entrances begin; since the ignorant or
foolish are not aware of them to block them, nor are they aware of
ruses to nullify them, or at least avoid them. The devil cab attract them
to his trap easily, overcoming them with the simplest trick.
1
174
An ignorant person also does not distinguish between good and evil, or
sunnah and bid'ah (innovation in Islam). Satan might throw him/her
into an evil act while he/she thinks he/she is involved in goodness, or
lead him/her to a bid'ah while he/she thinks it is a sunnah; therefore,
he/she would be among the losers: (Say: Shall I inform you of the
greatest losers in their actio.ns? People whose efforts in the life of
tbis world are misguided while they suppose that they are doing
good) 1
Ignorance obliterates the heart and blinds insight, making the ignorant
an easy target for the devil to direct his arrows of suspicion and
venoms of desire. Once he/she is a captive of his/her own desires, he
would make him/her one of his soldiers to spread vice and inimorality
on earth, and use him/her to block people from attaining the truth, as
he/she becomes a member of his party: (No indeed, it is the party of
175
The remarkable thing is that Satan can make some ignorant people
believe that they ate truly knowledgeable, which is the highest level of
deceit. Al-Khalil ibn Ahmad has divided people into four cate.gories:
(1) a man who has knowledge and knows that he has knowledge; this
man is a scholar, so you may ask him. (2) a man who has knowledge
but does not know that he has knowledge; this man has simply
forgotten, so you should remind him. (3) a man who does not have any
knowledge, and he knows he has not got it; this man is seeking
knowledge, so teach him. And finally (4) a man who does not have
any knowledge, but does not even know that he lacks knowledge; this
man is ignorant, so reject him.
2. Anger
This is one of the great means of Satan, through which he reaches a
person, because he can play with angry person the w;iy the children
play with a ball.
Abu Hamid al-Ghazali said: "A 'dark smoke' rises from the warm
blood of the heart to the brain, and takes control of the sources of
thinking, and may affect the senses; darkening his eyes to prevent him
from seeing and perceiving the whole world around him. Therefore,
his brain will be like a cave on fire with black smoke covering all its
corners. The fire of anger could sometimes reach an extreme level
which is likely to destroy the person.
Some of the clear signs of anger are: the changing of skin colour and
the trembling of the limbs, the disturbance of normal body movements
and speech ....the person, in this state, reflects a bad image of
himself/herself, but what his/her inner self conceals is even more
severe ... " 1
Whenever, anger cools off, Satan stirs it up again by saying that the
person with whom you are angry is having fun with you, and that you
have to avenge yourself. Therefore, a Muslim should overpower the
devil attached to him, suppress his/her anger, and try to make excuses
for others.
1
176
177
Mu'adh ibn Anas reported that the Prophet ;i said~ ''Anyone who
suppresses his anger when he is in a position to give vent to it, Allah ~
will call him on the Day of Resurrection over the heads of all creatures,
and ask hi111 to choose any of the bright and large eyed maidens he
wishes."3
Third: When in a state of anger, it is better for a person to be si]ent,
because he/she is close to being at fault - by aggravating the situation.
The Prophet ;I said: ''Whoever believes in Allah and the Last Day
should either say something good or keep silent"4
Fourth: To sit or lie down, as reported by Abu Dharr, when the
Prophet ~ said: "When one of you becomes angry while standing, be
should sit down. If the anger leaves him, that is well and good,
otherwise he should lie down." 5
1
178
Recorded by al-Tinnidhi.
Surat al-'Imran, verse 134.
3
Transmitted by al-Bukhari in his Tafsir book- Surat Fussilat.
179
You should know that there are two types of anger: Being angry for
oneself, which is reprimanded; and being angry for the sake of Allah,
For the Prophet ~ was merciful and
which is praiseworthy.
compassionate; whenever he saw an act against Islamic teachings, his
face would become red with anger, and would not calm down until he
had changed it. 'Aishah ~ said: "The Prophet ti entered my room
when tb.ere was a curtain, with images (of animals), on the wall. His
face became red with anger, he got hold of the curtain and tore into
pieces, then he ~ said: 'People who paint such pictures will receive the
severest punishment on the Day of Resurrection." 1
The Prophet .~ saw some sputum on the wall facing the Qiblah and
became furious with people of the mosque, saying: ''During the prayer,
Allah is in front of every one of you, so no one should spit in front of
him"; so he got down and scratched off the sputum with his hands2
Therefore, we know that the Prophet ~ only became furious when the
sanctities of Allah ~ had been violated.
make things on the earth seem good to them, and I will mislead
them aiJ)3 What a pity, they have indeed followed him and obeyed
him, except for the ones who sought refuge in Allah, and rejected the
temptations of this worldly life~ (lblis was correct in his assessment
of them and they followed him, except for a group of the
believers)4
If people had perceived the reality of this worldly life, they would not
have paid too much attention to it, or place it in their hearts; indeed
Allah .~ has clearly shown its nature: (Know that the life of this
by al-Bukhari.
by al-Bukhari and Muslim.
Surat al-Hijr, verse 39.
Surat Saba', verse 20.
2
Recorded
3
4
180
181
Abu Hurayrah said: ''I heard the Messenger of Allah saying: 'This
world is cursed, as are all the things in it, except the remembrance of
Allah and that which He likes, and scholars and students. '"2
'Amru ibn 'Awf al-Ansari said: "The Messenger of Allah il said:
'By Allah, I am not afraid for your poverty, but I am afraid that you
will lead a life of luxury, as past nations have done; whereupon you
will compete with each other for it, a_s they competed for it, and it will
destroy y-ou as it destroyed them. "'3
The love of this world has exceeded its limits in the hearts of some
people, such that they worship it instead of Allah ~. Abu Hurayrah
reported that the Messenger of Allah -t i- said: "Let the slave of dinar,
dirham, and khamisa (luxury clothes) perish; for he is (only) p1easedif
he is given these things, yet displeased if (he is) not. " 4
If they had know its value, with regard to the Hereafter, they would
have rejected it, and sought the Hereafter instead. The Messenger of
Allah ;i said: "This world is as insignificant, in comparison to the
Hereafter, as if one of you should dip his fmger in the ocean and then
he should see what has stuck to it.'' 5
Sahl ibn Sa'd _., said: "I heard the Prophet t1 saying: 'To guard the
Muslims from the infidels, in Allah's cause, for one day is better than
1
Recorded by Muslim.
Recorded by al-Tirmidhi.
3
Recorded by al-Bu.khari and Muslim,
4
Recorded by al-Bukhari.
5
Recorded by Muslim.
2
182
the world and whatever is on its surface, and a place as small as that
occupied by the whip, of one of you, is better than the world and
whatever is on its surface, and a morning's or an evening's journey
which a slave of Allah travels in His cause, is better than the world and
whatever is on its surface. " 1
'Ali ibn Abi Talib said: "He who cor.nbines the following features,
has indeed sought Paradise and kept himself away from Hell: he knew
Allah and obeyed Him; he knew Satan and disobeyed hiin; he knew
the truth and followed it; he knew falsehood and steered clear of it; he
knew the (temptations of the) worldly life and rejected them; and he
knew the Hereafter and asked for if'.
You should know that ifyour love for this world overcomes the heart,
Satan opens another door:
4~
Lasting hope
Recorded by al-Bukhari
Recorded by al-Bukhari and Muslim.
Fath a/-bari (11/235).
183
do not expect to be alive in the evening, and take from your health for
your sickness, and (take) from your life for your death." 1
The Prophet ~ showed his Companions the short life of man and his
lasting hope, with the help of a small diagram. 'Abdullah ibn Mas 'ud
said: "The Messenger of Allah drew a square and then drew a line
through the middle of it, letting it extend outside the square, and then
he drew some short lines attached to that central line, saying: 'This is a
hun1an being, and this, (the square) is his lease of life, surrounding him
from all sides, and this line which is outside the square is his hope, and
these short lines are the calamities and troubles which may befall him,
and if one misses him, another will hit (overcome) him, and if the other
misses him, a third one will hit him. " 2
So my dear Muslim brother/sister, avoid having this long lasting hope,
because it breeds ineffective work, and it opens another door for Satan.
5. Greed
Greed is a serious cause for corruption to the religion; Ka'b ibn Malik
reported that the Prophet ~ said: "Two hungry wolves, if let loose
among a flock of sheep, will not do any more damage than that which
is caused by a man's greed for wealth and status, to his religion." 3
Ka'b ibn 'Ayad said: "I heard the Messenger ofAllah ~say: 'Every
nation has a test to undergo, my nation will be tried through wealth."4
Abu Hurayrah .~reported that the Prophet ~ said: 'Wealth does not
mean having an abundance of property, but wealth is selfcontentment.'' 5
Al-Qurtubi said: "The meaning of this Hadith is that beneficial wealth
and being praiseworthy is to be found in self-contentment," (i.e. if the
person feels self-content, he renounces greediness; and he obtains
1
Recorded by Mujahid.
Recorded by al-Bukhari.
3
Recorded by al-Tirruidhi.
4
Recorded by al-Tirmidhi.
5
Recorded by al-Bukhari and Muslim.
2
184
more dignity and praise than the one whose self is weak because of his
cupidity, which involves him in vice, to become despicable and
despised by all people. The man with self-contentment accepts his
designated provision from Allah ~; he is not keen to get more, if not
in need. It is a total submission to the Divine Decree of Allah~ and
His Corrunand, and the strong belief that what Allah ~ reserves for
His believing Servants is better and ever-lasting.)
1
6. Avarice
Allah ~ said: (Satan promises you poverty and commands you to
avarice. Allah promises you Forgiveness from Himself and
Abundance; Allah is All-Encompassing, All-Knowing) 1; Satan
threatens man with poverty in order that be does not spend for the Sake
of Allah; he makes him believe that if he does spend in the Cause of
Allah, he would be left in poverty or need. But Allah ~ assures every
sincere believer: (Allah promises you Forgiveness from Himself
and Abundance; Allah is All-Encompassing, AU-Knowing) (i.e. the
wealth of Allah is unlimited and His Provision for his servants is
unending and infinite.)
Abu Hurayrah reported that the Prophet ;i said2 : "Whoever is made
wealthy by All~h and does not pay the Zakat for his wealth, then on the
Day of Resurrection, his wealth will be made like a baldheaded
poisonous snake with two black spots over the eyes. The snake will
encircle his neck and bite his cheek, saying: 'I am your wealth, I am
your treasure'. Then the Messenger of Allah recited the Verse: (Those
who are tight-fisted with the bounty Allah has given them should
not suppose that that is better fol' them. No, indeed, it is worse for
them! What they were tight-fisted with will be hung around their
necks of the Day of Rising. Allah is the i)lheritors of the heavens
and the earth and Allah is aware of what you do) 3
1
185
186
7. Kibr (Arrogance)
Pride or haughtiness is one of the causes for the entrance of Satan; it is
by having this nature that mankind degrades and humiliates himself; it
makes him reject the truth and approve of all types of falsehood. the
arrogant are ignorant with regard to their reality or that of their Lord,
because had they known the reality about themselves, they would have
known that they were once zygote, then a blastula, then a foetus, so
why are they so .arrogant?
As pride is a destructive element in our lives, Allah ~ has warned us:
(Do not strut arrogantly about tbe e-a rth. You will certainly never
split the earth apa.rt, nor will you ever rival the mountains in
heigh.t)2; He ~ also said: (Allah does not love anyone vain or
boastful)3, (I will divert from My Signs all those who are arrogant
on the e.a rth)4, (That is how Allah seals up the heart of every
~rrogant oppressor) 5
The Prophet ;:1 also warned against arrogance, and explained its harsh
consequences; he ~ said: ''He who has within his heart the weight of a
dust particle of pride shall not enter Paradise."6
The Prophet~ said: "Allah it; said: 'Pride is My Cloak and Greatness
is My Robe, so be who competes with Me in respect of either of them I
shall cast into Hell-ftre."7
Recorded by al-Bukhari.
Surat al-Isra', verse 37.
3
Surat al-Nisa', verse 36.
4
Surat al-A'raf, verse 146.
5
Sutat Ghafir, verse 35.
6
Recorded by Muslim and al-Tinnidhi.
7
Recorded by Muslim and al-Barqani in al-mu~takhraj.
2
187
Haritha ibn Wahab said; "I beard the Prophet ~saying: 'May I tell
you of the people of Hell-fire? They are all those violent, arrogant and
s'tubb
.. om peop1'e. " 1
Abu Hurayrah reported that the Messenger of Allah said: ''Three are
the persons with whom Allah would neither speak, nor would He
absolve them on the Day of Resurrection; He would not look at them
and there is a grievous torment for them (they are): an aged adulterer, a
lying king and a proud destitute."2
Salamah ibn al-Akwa' reported that the Prophet~ said: "A man
will continue to exalt himself till he is recorded among the imperious
ones and is smitten as they are."3
Abu Hurayrah reported that tbe Prophet ~ said: "On the Day of
Resurrection, there will issue from Hell a portion (of havi11g) two eyes
which see, two ears which hear and a tongue which speaks, and it will
say it has been put in charge of three classes: everyone who is proud
and obstreperous, everyone who invokes another god besides Allah,
and those who make representations of things. ''4
188
for others), it would never have reached them: (Say: 0 Allah! Master
of the Kingdom! You give sovereignty to whomsoever You will,
You take sovereignty froni whomsoever You will. You exalt
whomsoever You will, You abase whomsoever You will. All Good
is in Your Hands. y ou have Power over all things) 1
2. There are people who are arrogant about their wealth, but they are
simply ignorant, because if they were reasonable, they would
understand that wealth is a mere loan which Allah ~ might take away,
at any time and for any re;:1son.
This is similar to the case of the owner of the garden, who entered his
garden and wronged himself by saying: 'I do not think that this will
ever end'. But Allah M sent down on it a frreball from the sky; and his
fruits were all destroyed.
Qarun was another example of those people who displayed extreme
The servant asked: "But if you drank it and it cho}f:ed you, how much
would you pay to save yourself (from death)?" He replied: '~All my
reign." The servant concluded: '~So your sovereignty is not worth even
one (glass of) urine!"
3. There are some people who feel arrogant about their strength and
physical power, they are simply foolish, because physical power has
never been a standard by which dignity is judged between people. The
real standard of judgment is a person's mind aQd intellect; it is with
189
this that one acquires knowledge about one's Lord, and conducts
oneself rightly among people.
4. There are some people who are arrogant about their knowledge, yet
it is more appropriate to call this type ignorant, because, nonnally;any
knowledge which does not increase humility and fear of Allah is
useless. There are two types of knowledge: the spoken one which is
the evidence that Allah ~ uses on his creations, and the inner one - of
the heart - which is having fear for and being in a state of submission
to Allah~U sama ibn Y azid reported that the Prophet ~ said: "A man wjll be
brought and placed in Hellfrre; he would circumambulate within it like
a donkey of a t1our grinding mill, so all the people of Hell would
gather around him and ask him: "0 so-and..;so, did you not use to order
others for good and forbid them from evil? That man would reply: 'I
used to order others to do good but I myself never used to do it, and I
used to forbid others from evil while I myself used to do evil "' 1
5. There are some people who act arrogantly with regard to their
beauty and good appearance, which is cotnmon among women. But an
arrogant woman should remember that her beauty is only temporary as
this life is.
Aspects of arrogance
190
Recorded by Muslim.
Recorded by Muslim, Abu Dawud and Ibn Majah.
3
Recorded by al-Bukhari and Muslim.
4
Recorded by aJ-Bukhari and Muslim.
2
191
he/she thinks that his/her life is totally good, he/she does not make an
effort to act more obediently towards Allah~.
One predecessor said: ''Whoever is pleased with being praised, then he
has indeed allowed a way for the devil to enter inside him."
'Umar ibn al-Khattab ~said: "Avoid (and be cautious of) praising, for
it is destructive. " 1
It is for this reason and others that the Prophet ~ has ordered to throw
dust upon the faces of praising people. As a matter of fact, al-Miqdad
saw a man praising 'Uthman , so he sat on his knees and started to
pick up dust and throw it at the face of the man. 'Uthman asked:
"What is the matter with you?'' Al-Miqdad replied: ''The Messenger
commanded us that we should throw dust upon the faces of those who
shower too much praise. " 2
192
be brought before the Judgment Seat. Allah will make him recount His
Blessings (i.e. the blessings which Allah has bestowed upon him); he
would recount them and admit having enjoyed them in his life. Then
(will) Allah say: 'What did you do to acquire these blessings?' He will
say: 'I fought for Your Sake until I died as a martyr'. Allah will say:
'You have told a lie. You fought so that you might be called a ~brave
warrior', and you were called so'. Then orders would be passed against
him, and he would be dragged, face downward, and cast into Hell.
Then there will be bought forward a man who acquired knowledge and
imparted it to others and recited the Qur' an. He will be brought. Allah
will make him recount His Blessings, so he would recount them and
admit having enjoyed them during his lifetime. Then will Allah say:
'What did you do to require these blessings?' He would say: 'I
acquired knowledge and disseminated it and recited the Qur;an,
seeking Your Pleasure'. Allah wil1 say: 'You have told a lie. You
acquired knowledge so that you might be called a "scholar", and you
recited the Qur' an so that it might be said: he is a Qari', and such has
been said'. Then orders would be passed against him, and he would be
dragged, face downward, and cast into Fire. Then will be brought a
man whom Allah has made abundantly rich and had granted every kind
of wealth. He will be brought; Allah will make him recount His
Blessings, so he would recount thern and admit having enjoyed them
during his lifetime. Allah will then ask: 'What have you done to
acquire these blessings?' He -w ould say: 'I spent money in every cause
in which you wished that it should be spent'. Allah will say: 'You are
lying. You did so that it might be said about you: "He is a generous
man", and so it was said'. Then Allah would pass orders and he will
be dragged by his face and cast into the Fire." 1
Jundub reported that the Prophet ~ said: "He who lets people hear
of his good deeds intentionally, to win their praise, Allah will let the
people know his real intention (on the Day of Resurrection), and he
who does good things in public to show off and win the praise of
people, Allah will disclose his real intention and humiliate him"2
It is for this reason that our pious predecessors used to bide their
numerous pious deeds, the way people hide their sins.
1
2
Recorded by Muslim.
Recorded by ai-Bukhari and Muslim.
193
The incentive behind riya' is the look for praise from people, avoiding
their censure. It is possible to rid oneself from riya' by realizing the
following:
You should know that any praise :(rom people would benefit you if you
were censured by Allah ~' and their censure would not harm you if
you were praised by Allah M.
1.
You should know tbat man, a weak creature, from whom you
seek his praise, will neither harm nor benefit you on Day of
your great want (the Day of Judgment).
2.
You should know that riya' annuls any work you do (seeking
praise from others) which could even turn it into a bad deed.
3.
If you dread that people might discover the evil inside your
heart in this world, then Allah ~ is aware of everything inside
you, and will disclose it and embarrass you on the Day of
Resurrection before all mankind.
4.
You should know that the first thing Satan requires from you is to give
up your religious obligations, but if he fails then he encourages you to
display riya ' while perfonning them, so you have to be careful not to
obey him, for he is a clear deceitful enemy.
Al-Ghazali said: "People who fight off all thoughts of riya' are divided
in four categories;
F~t:
194
195
and his father, .and bis wife and his children. On that Day
everyman among them will have concerns enough of his own) 3
Some people are conceited with their wealth, so they should know that
Allah ~ has said: (Mankind; you are poor, in need of Allah,
whereas Allah is the Rich Beyond Need, the Praiseworthy)4, and
Recorded by aJ,.Bukhari and Muslim.
Recorded by al-Bukhari and Muslim.
3
Surat 'Abasa, verse 34.
4
Surat Fatir, verse 15.
l
196
the Prophet :i said: "A man was walking, clad in a two-piece garment,
and proud of himself, with his hair well-combed, then suddenly Allah
made him sink into the earth; and he wi_ll go on sinking into it until the
Day of Resurrection!" 1
Some people feel conceited with their acts of worship, and they are
simply ignorant and foolish, because they do not know, in fact,
whether their worship has been accepted or not!
Masruq, may Allah bless him, said: "It should be enough for a man
with knowledge to fear Allah ~; and for an ignorant man to feel
conceited about an action. " 2
umar ibn al-Khattab ~ said: "Your repentance is right when you
know your sin, and your deed is right when you reject any feeling of
conceit, and your gratefulness is right when you know your
negligence."
Mutraf ibn 'Abdillah said: "It is-dearer to me to spend the night asleep,
waking up regretful (for not having spent it in night prayer) than
spending it in worship and waking up feeling conceited."
A man asked 'Aishah ~: ''When do I know that I am a beneficent?"
She replied: "When you know that you are offensive''. He said: ''And
when do I know that I am offensive?" She replied: ~When you know
that you are beneficent".
Al-:Bukhari reported that Ibn abi Maleeka said: "There were thirty of
the Prophet's Companions _. in my time; and they were all wary of not
being conceited." 3
Abu al...Layth al-Samarqandi said: ''He who wants to break a/- 'ujb,
should consider four things:
197
198
199
200
distress befall a Muslim, even if it were the prick of a thorn, except that
Allah expiates some of his sins for that. " 1
But the reward and the compensation are for the patient people and not
for others, therefore, it is clear that any trial froni Allah ~ brings
goodness and grace; the Prophet ;i. said: ''If Allah wants to do good to
somebody, He afflicts him with trials;'2 ; and he ~ also said: "The
magnitude of the reward (given) matches the magnitude of the
affliction. When Allah Si loves people, He afflicts them with
hardships, so those who accept this gladly receive Allah's Good
Pleasure, but those who are displeased with it receive Allah's
Displeasure. '' 3
.
Abu Hurayrah reported that the Prophet ~ said: "A believing man
or woman continues to face afflictions in (terms of) persons, property
and children, so that they may fmally meet Allah, free from sin. "4
Second: Patience to observe the Commands of Allah ~' because
religious obligations require a great deal of patience to implement, and
patience in fighting off Satan and one's desires, as the Prophet .:1 said:
"A muhajir (emigrant) is the one who abandons evil, and a mujahid (a
fighter) is the one who repels his own desires." 5
The Prophet :1 also said: "The Hellfrre is surrounded by all kinds of
desires and passions, while Paradise is surrounded by all kinds of
disliked, undesirable things. " 6
Third: Be patient with regards to desires and sins.
Allah ~ said: (But for those who fear the Station of his Lord and
forbade the lower self its appetite, the Garden Will be his refuge)7,
201
and the Prophet ~ said: "This world is a prison for a believer but
paradise for a disbeliever.'' 1
Satan makes all sins appears to be good for man, endearing them to his
heart; so then Satan is able to allure him to all types of misdeeds. For
example, when a woman walks about outside, and is exalted by Satan;
Satan beautifies her appearance in the eyes of onlookers. So if a
Muslim displays patience, by preventing his eyes from looking at her,
Satan will not be able to penetrate his heart.
Fourth: Patience with regards to facing hann for the Sake of Allah,
because a mu 'min (believer) who holds tight to his/her religion, and
observes Allah's Commands, and who follows the Sunnah of the
Prophet ;fi, will inevitably be st~bjected to afflictions and harm. He/she
will certainly be a target, for hatred and hurt, of the enemies of Islam
and those (wbo love to see filth being spread about concerning
202
203
your own desires, letting them misguide you from the Way of
Allah) 1
It was narrated that lblis said: "I destroyed them with sins, and they
destroyed me with Istighfar (asking forgiveness from Allah), so I opted
to destroy them with their own desires, as they think that they are
rightly guided, they do not make istighfar".
Ibn 'Abbas said: "Whenever Allah~ mentions hawii in the Qur'an,
He M dispraises it: (He pursued his whims and base desires; his
metaphor is that of a dog) 2, and He ~. said: (whosoever follows his
own whims and desires and whose life bas transgressed all
bounds)3, and He~ said: (However, those who do wrong pursue
their own whims and desires, without any knowledge. Who can
guide those whom Allah has led astray? ) 4 , and He ~ said: (and
who could be further astray than someone who follows his own
whims and desires, without any Guidance from Allah?) 5, and He~
said: (Do not follow your own desires, letting them misguide you
from the Way of AUah)6
Ibn Mas'ud ~said: ''You are in a time where the truth leads hawii, but
there will come a time when hawaa will .lead the truth''7
204
who bas taken his whims and desires to be his god?) 1 One lets
one's desires control oneself, therefore) one is led to a life of disgrace
and abasement.
When hawii overcomes the intellect, it makes it so paralyzed (or
dragged) that it cannot even distinguish between truth and falsehood;
its effect could even increase until it nullifies all sense of judgment,
regarding truth as falsehood and falsehood as truth.
The second condition is the one where there is an ongoing war
between the two of them (intellect and desires); so a person is, at one
time, attracted to his/her desires, but at another, has regained his/her
self-control. Such a person should seek better friends in his/her life to
remind b.imlher ifhe/she forgets, warning him/her if he/she is careless,
guiding him/her if he/she is ignorant, encouraging him/her if he/she is
lazy, straightening him/her if he/she is weak, and leading him/her to
the Right Path. Nevertheless, he/she is required to equip him/herself
with the tools to ward off all the attractions to his/her own desires.
Al-Hasan al-Basri, may Allah have Mercy upon him, said: "The best
form ofjihad, is that of facing up to one's own desires."
A wise scholar was asked; "Who is the bravest of people and the most
successful in his struggle against his desires?" He replied: "The one
who fight his own desires off, in obedience to Allah ~. and is keen to
protect his heart from incoming devilish insinuations."
The best among people is he/she who expulses bislher appetite from
his/her heart, and rejects his desire to disobey Allah~. He/she has to
stand finn in his/her strife, because the Reward of Allah is very dear;
the Prophet ~ said: "The Commodity of Allah is dear. The Commodity
of Allah is Paradise. " 2 He should seek the Help of Allah ~ to oppose
his/her desires, because he/she has no power and no strength save in
Allah ~. so he/she should make the supplication of the Imam of the
mujahideen, the Prophet ~: "We seek refuge in Allah against the evil
within ourselves and the evil in our deeds"3, and "0 Allah, grant to my
1
2
205
soul a sense of righteousness and purify it, for You are the Best
Purifier thereof. You are the Protecting Friend and Guardian thereof." 1
The third condition is where a person overcomes his/her desires and
restrains them; he/she subjects them to shar' (Islamic Law) as he/she
takes the Prophet ~ as his/her example. These type of people are truly
and rightly guided, and comply with the Hadith of the Messenger of
Allah :i, who said: "Say: I affirm my faith in Allah and then remain
steadfast to if'2, and they are the ones intended in Allah's Verse: (But
for those who fear the Station of his Lord and forbade the lower
self its appetite, the Garden will be his refuge) 3
Sayyid Qutb, may Allah have Mercy upon him, said: "The one who
entertains the fear of standing before Allah's Tribunal, does not
attempt to conunit a sin, and if he ever does, due to his human
weakness, the fear of standing before Allah leads him to remorse and
repentance, and so he remains in the circle of obedience to his Lord.
Forbidding the lower self its appetite is the focal point in the circle of
obedience to Allah ~' because appetite and desires are powerful
incentives for every transgression and sin. It is the basis of misfortune
and source of evil. Man is mainly targeted (by Satan) through his
desires; ignorance is easily curable, but a strong appetite for following
one's desires, after knowledge, is an ailment of the lower self, which
requires a long hard struggle to be (fully) cured.
Having fear from Allah~ impedes that powerful drive to follow one's
desires. The Author in the Verse is the Creator of the self, Who knows
both its ailment and its cure. He~ Alone knows its highs and lows,
where its appetite and its treatm.ent lies, and how that appetite could be
pacified.
Allah ~ did not order mankind to dispute with the hidden desires of
his soul; for He knows that it would be beyond his ability.
Nevertheless, he is charged with the task to curbing its defiance and
restraining it, inspired by his fear of the Day on which he will stand
1
206
before his Lord; as He ~ would reward him, for his long struggle, with
the entry into Paradise. Allah ~ knows how huge this struggle with
the self really is, and the importance of educating and taming the
human soul, raising it to higher levels." 1
The
207
thougbts)2
What distinguishes some suspicions, which should be prevented, from
others is that we should have good thoU;ghts of these things which are
not yet defined and acknowledged; especially if the person under
suspicion is known for his/her goodness and trustwothiness. So, it
would be unlawful to suspect such person, as opposed to a person who
is known for spreading doubt and evil! The Prophet~ said: "Allah has
made it unlawful to shed the blood of a Muslin1, attack his dignity, or
have bad opinions ofhim."3
Zayd ibn Wahab~ said: "A man was brought to Ibn Mas'ud , who
was told: 'This is so and so', while wine was dripping from his beard.
'Abdullah (Ibn Mas'ud) thereupon said: 'We have been prohibited to
seek faults. But if anything becomes manifest to us, we shall seize it. "'4
The Prophet ;I said: "Do you know what backbiting is?" They (the
Companions) said: "Allah and His Messenger know best.'; Thereupon
he ;1. said: "Backbiting implies your talking about your brother in a
manner which he does not like." Someone asked him: 'iWhat is your
opinion about this if I actually find that failing in my brother which I
made a mention of?'1 He replied: "If that failing is actually fou,nd in
208
him as you assert, then you, in fact, backbited him, but if that is not in
him, then it is slander." 1
Sayyid Qutb, may Allah have Mercy upon him, said:
''Suspicions remain thoughts which settle in the heart, which man is
unable to drive away, so he has to weaken their effect by thinking good
only, but if one is unable to do so, then one has to remember his
defects and his hidden sins, to prevent oneself from thinking only of
others. Again, if one is unable to remove the bad opinions of others
from one's mind, then one should not talk about them, nor try to fmd
them. Thereby, one would be safeguarded from committing a sin; as
the Prophet ~ said: "Verily, Allah will not judge the people of my
Ummah for its inner thoughts (bad thinking), as long as they do not
perform or talk about them. " 2
not a group scoff at another group, it may be that the latter are
better than the former. Nor let (some) women scoff at other
women, it may be that the latter are better than the former. Nor
defame one another, not insult one another by nicknames. How
Recorded by Muslim.
Recorded by Al-Bukhari and Muslim.
3
Recorded by Muslim.
4
Recorded by Al-Bukhari.
209
bad to insult on's brother after having Faith. Whosoever does not
repent, then such are indeed the wrongdoers.) 1
This is Divine Guidance for a better Muslim community; and its
purification from any suspicion, rancour and hatred, which once
adhered to by all the members of society, would generate love between
them, so that happiness would fill their hearts.
Al-Qurtubi, may Allah have mercy upon him, said: "No person should
even dare to show any sign of mockery if he sees somebody with a
shabby appearance or physical disability; for he might be more sincere
and have a purer heart than a person with the opposite description, so
this would lead to despising someone whom Allah ~ had dignifled.
This concerned physical deficiencies. As for a person who neglects his
religious obligations, he should not be regarded with contempt or
mockery. We should dislike his bad deeds, and advise him wisely,
with good counselling, to give up his bad mtbits; the Prophet ;i said:
''Allah does not look at your outward structures or property, but looks
into yow hearts and deeds. " 2
Al-Qurtubi, may Allah have mercy upon him, said: "This is .a great
Hadith which determines the fact that no one should be mocked at,
whether he observes his religious obligations or not; for Allah ~
knows the state of their hearts, for one who observes his religious
duties might possess an evil heart which does not correspond to those
deeds.
And maybe the person; whom we witness as being negligent or sinful,
might have a praiseworthy heart, which would be one reason for
attaining Allah's Forgiveness; in fact, deeds are outward signs, which
caiUlot be used as definite proof (of intention), It also determines the
fact that we should not excessively exalt a person who performs good
deeds, or despise someone with bad ones; rather~ our contempt should
be directed to the evil act itself, not the sinful body ... " 3
2
3
210
What al-Qurtubj, may Allah have mercy upon him, said regarding the
di~tinction between detesting an offence and hating the wrongdoer is
indeed accurate; yet it is rarely highlighted by scholars, let alone other
people. It is well supported by the saying of the Prophet ;!i: "By Allah,
a person among you may perform the deeds of the People of the Fire,
till there is an annsbreadth distance between him and the Fire, but then
the Writing (Divine Destiny) wilJ precede, so he would perform the
deeds of the People of Paradise and enter it; and a person among you
may perform the deeds of the People of Paradise, till there is only one
armsbreadth distance between him and Paradise, and then the Writing
will precede and he would perform the deeds of the People of the Fire
and would enter it." 1
This Hadith may seem complex for some people, but the meaning- of
whlch Allah knows best - is that a man may display good deeds in
public while his heart may be hypocritical. So, according to other
people, the man performs the deeds of the People of Paradise, yet
Allah ~ is Aware of the evil concealed in the man's heart, so He ~
makes him end ills life with bad deeds; for the most significant deeds
are the ones performed in the fmal stage ofoneJ s life! Likewise, a man
may have been doing the deeds (sins and misdeeds) of the People of
Hell, but then sincerely repents, starting a new phase of obedience to
Allah ~' observing his religious obligations, and so Allah ~'
accepting his repentance because He~ is Aware of his Servanes good
intentions and purity of heart, lets him end his life with good deeds.
This is supported by the Hadith narrated by Sahl ibn Sa'd al-Sa'idi . ,
in which the Prophet ;I said: "A person performs deeds that appear to
people as the deeds of the People of Paradise while in fact, he is one of
the Dwellers ofthe Hellfrre; and similarly a person performs deeds that
apear to people as the deeds of the People of the Hellfrre while in fact,
he is one of the Dwellers of Paradise. Verily, the results of deeds done
depend on one's last actions."1
This is also explained in another Hadith narrated by Abu Hurayrah
who beard the Prophet ~ say: "The first man (whose case) will be
decided on the Day of Judgment, will be a man who died as a martyr;
1
211
he will be brought before the Judgment Seat. Allah will make him
recount His Blessings (i.e; the blessings which Allah had bestowed
upon him); he would recount them and admit having enjoyed them
during his life. Then Allah will say: 'What did you do to acquire these
blessings?' He will say: 'I fought for Your Sake until I died as a
martyr'. Allah will say: 'You have toW a lie. You fought so that you
might be called a 'brave warrior'~ and you were (indeed) called so.'
Then orders would be passed against him, so he would be dragged
with his face downwards and cast into Hell. Then there will be bought
forward a man who acguired knowledge and imparted it to others and
recited the Qur' an. He will be brought forward. Allah will make him
recount His Blessings, so he would recount them and admit having
enjoyed them during his lifetime. Then will Allah say: 'What did you
do to require these Blessings?' He. would say: 'I acquired knowledge
and disseminated it and recited the Qur' an, seeking Your Pleasure'.
Allah will say: 'You have told a lie. You acquired knowledge so that
you might be called a ''scholar", and you recited the Qur'an so that it
might be said: he is a Qari', and such has (indeed) been said'. Then
orders will be passed against him, and he shall be dragged with his
face downwards and cast into the Fire. Then will be brought a man
whom Allah has made abundantly rich and had granted every kind of
wealth. He will be brought; Allah will make him recount His Blessings
and he would recount them and admit having ~njoyed them during his
lifetime. Allah will then ask: 'What have you done to acqujre these
blessings?' he would say: 'I spent money in every cause in which you
wished that it should be spent'. Allah will say: 'You are lying. You did
so that it might be said about you: 'He is a generous man'; and so it
was (indeed) said'. Then will Allah pass orders, so he would be
dragged with his face and cast into the Fire.'' The message is that man
should not become conceited about his compliance to his (religious)
duties, nor should he despise sinners, because he does not know
whether or not his actions are accepted, nor what his last actions, in
life, will be.
212
'Aishah
"Avoid sins which are considered insignificant, for they
have one sent by Allah to enquire about them." 1
214
Anas ibn Malik ~ reported that the Prophet ii delivered a s.ennon the
like of which I had never heard before; he said: "If you but knew what
I know then you would have laughed little and wept much." 1
The Prophet ;W5 said: '~He who fears sets out at nightfall and he who
sets out at nightfall reaches the destination. Allah's commodity is
dear. Allah's commodity is Paradise."2 Al-Mundiri, may Allah have
mercy upon him, said: "The meaning of the Hadith is: As for he who
fears Allah's Punishment; his fear will make him observe good deeds
and so behave the appropriate conduct of (those of) the Hereafter." 3
How could anyone feel secure about the Punishment of Allah, when
there is ahead of us a crucial and critical Day; the Day when we shall
all stand before Allah ~, barefooted and naked, and He shall
question us for every minor and major act.
Al-Nu'man ibn Bashir said: "I heard the Prophet ;i say: 'The person
who would have the least punishment from amongst the people of the
Hellfire, on the Day of Resurrection, would be a man under whose
arch ofthe feet a smouldering ember would have been placed so that
his brain would boil because of it.'"4
Abu sa' id al-Khudri reported that the Prophet ti said: '~Allah will
say (on the Day of Resurrection}: '0 Adam.' Adam would reply:
'Labbayk wa Sa'dayk', (all good is in Your Band.) Allah will say:
'Bring out the People of the Fire.' Adam would say: '0 Allah! How
many are the People of the Fire?' Allah will reply: 'From every
thousand, remove nine-hundred-and-ninety-nine.' At that time children
would become hoary headed, every pregnant female would have a
miscarriage, and one will see mankind as drunken, yet they will not be
drunken, but dreadful will be the Wrath of Allah." The companions of
the Prophet asked: '0 Allah's Apostle! Who is that (accepted) one?'
He replied: 'Rejoice with glad tidings; one person will be from you
while one-thousand will be from Gog and Magog.' The Prophet
further said: 'By Him in Whose Hands my life is, you should hope that
Recorded by ~1-Bukhari.
Recorded by al-Tirn)idhi.
3
Al-Targheeb (6179).
4
Recorded by al-BUkhari.
1
215
Sayyid Qutb, may Allah have Mercy upon him, said: 'This is the
Extensive Mercy which encompasses every sin; it is a call to habitual
sinners who are lost in the world of misguidance; calling them to have
i
2
216
Allah knows all these aspects of man, so He .~ supplies him with all
the necessary support, and extends His Mercy for him. He ~ does not
punish him for his sin until He provides him with all the means to
amend his mistake, and guides his footsteps to the Right Path. When a
person endulges excessively in sinful acts, and assumes that thre is no
way back for him; at this moment of despair and hopelessness, he
bears the following call of mercy: (Say: My Servants, you who have
transgressed against yQttrselves, do not despair of the Mercy of
Allah. Truly Allah forgives all wrong actions. He is the EverForgiving, the Most Merciful) 1
If we should learn the reason for the revelation of this verse, we would
see the extension of the Mercy of Allah to all mankind.
Ibn ~Abbas .., said2 : "Some pagans who had committed a great number
of murders in great numbers and fornicated excessively, came to
Muhammad ti, saying: '0 Muhammad, whatever you say and invite
people to, is good; but we wish you could inform us whether or not we
could expiate for our evil deeds of the pasC. So the following Divine
Verses were revealed: (Those who do not invoke with Allah any
other god, nor kill such life as Allah bas forbidden except for a just
cau_se, nor fornicate; (but) anyone who does that will receive an
evil punishment, and on the Day of Resurrection his punishment
will be doubled and he will be humiliated in it funelessly, for ever,
except for those who repent and have faith and act rightly: Allah
will transform the wrong actions of such people into good ones 1
2
217
1
2
Recorded by Muslim.
Recorded by al-Titmidhi.
Recorded by al-Bukhari and Muslim.
218
to be one span closer to the village (he was going to). So he was
forgiven." 1
Anas bin Malik reported that he heard the Messenger of Allah say:
"0 son of Adam! Certainly I shall continue to pardon you as long as
you supplicate to Me and hope for My Forgiveness, whatever your
faults and sins may be. 0 son of Adam, even if your sins pile up as
high as the sky, and you asked for My Forgiveness, I will forgive you.
0 son of Adam, if you come to Me with sins the size of the earth, and
tnet Me not associating anything with Me, I would come to you with
forgiveness of equivalent size. ''4
It is enough for you to know that Allah~ had forgiven ''Wahshiy", the
killer of Hamza . , the uncle of the Messenger of Allah. So is there
any despair after hearing this ... No, by Allah, it is all ruses and
deceptions from Satan, the accursed.
Do not despair of the Mercy of Allah, despite the greatness of your
sins, because the Forgiveness of Allah is greatest; so repent and follow
the Path of Allah.
219
Al-Makfuf said: "A sincere person is one who conceals his good
deeds, the way he hides his bad ones.';
What is sincerity?
Sahl said: "The defmition of Ikhlas is when both the stillness and
movements of a man are for Allah~ (Alone).
Ibrahim ibn Adham said: ''Ikh/as is to have a true intention (behind
one's actions) with Allah ~." It was also said that to be truly sincere,
one should constantly watch one's actions, with regard to Allah ~. who is watching all our actions - while ignoring all one's good
fortune.
The Prophet~ said: "Verily, Allah accepts only the deeds which
were performed with sincerity, seeking His (Allah's) Pleasure."1
Al-Junayd said: "There are some Servants of Allah who understood
their faith, so they performed, and when they perfonned, they were
sincere; therefore, sincerity draws them nearer to performing all
aspects of piety and righteousness. Since ikhlas is a strong shield that
wards off all of Satan's attempts to break into the heart of the faithful,
Satan then strives, with all his might to drive man out from the shield
of ikhlas.
Al-Ghazali said: "Satan tries to influence a Muslim in his Sa/at, even if
he (the Muslim) conducts himself with sincerity. If he is watched by
one or a group of individuals as he performs his Sa/at, Satan would
whisper to him: 'Do your prayer properly so the onlooker would show
respect to you and would not defame you', so his limbs would display
a sign of submission, and his Sa/at would improve, and this is a clear
display of riya' (hypocritical acting)."
In another case a Muslim may be aware of Satan's influence, and is on
his guard against him; he does not obey his whisperings, and proceeds
in his prayer nonnally. So Satan would approach him in a good way,
telling him: "You are followed as an example, and everything you do
will affect you and other people who look at you; therefore, if you act
1
Recorded by al-Nasa'i.
220
properly, you will be rewarded for their deeds as well, and if you do
not, you will bear responsability for their wrong doing. You have to
improve your actions before them, so that they might emulate you in
the submission and refmement of their worship". This is another
example of pure riya' which annuls any aspect of ikhliis; for if he
regards submission and proper worship as a good thing that he wishes
others would not neglect, then why- does he neglect it for himself when
he is alone? Does he have a sense of honour for others more than for
himself? This is pure deceit from Satan.
Therefore, a Servant of Allah should check one's state of mind, before
widergoing a particular action and during its course, to see if one's
intention is to seek the Pleasure of Allah ~' or else there could be
something else in one's lower self with its desires.
L_ikewise, someone who fasts to benefit from the enthusiasm generated
from fasting (with the intention to bring himself closer to Allah~), or
performing the pilgrimage (Hajj or 'Urnrah) to enjoy an excursion, or
performing Sa/at to fight off sleep, in order to guard his family and
property, or acquiring knowledge in order to be dignified among the
people of his family and tribe, or giving charity to a begger to avoid his
displeasure, or attending a funeral to please the family of the dead.
In general, any good fortune, irt this world, which pleases the lower
self-to which one's heart tends to incline ~ when linked to a particular
activity, can influence its purity and affect its sincerity. It is for this
reason that ikhliis remains the hardest of all deeds, but this should not
be a reason for giving up an activity; because this is the objective of
Satan, being his main aim. Instead, one should endeavour to purify
one's work and never give it up for fear of riya' (showing off). AlFudayl ibn 'Ayyad said: "Giving up the activity for the sake of people
is riya ', or doing work for the sake of people is shirk (an act of
polytheism), but ikh/iis is when Allah~ safeguards you from both."
Abu Musa al-Ash'ari said: "A man came and asked the Messenger
of Allah ti.: 'One man may fight for pride and haughtiness, another
may fight for bravery, and another may fight to show off; which of
these (cases) is in Allah's Cause?' The Prophet ;fi. replied: 'The one
who fights that Allah's Word (Islam) should be superior, fights in
221
Allah's Cause. "' 1 Allah~ bas gathered all these in the Verse: (They
were only ordered to worship Allah, making their reJigion
sincerely His as people of pure natural belief) 2
222
dying are for Allah, the Lord of 'Aiamin (mankind, Jinn and all
that exists))5 Likewise, nadhr (solemn pledge) should be made
sincerely to Allah ~; He ~ said: (And whatever you spend fot
Allah's Cause, or whatever vow you make, be .s ure Allah knows it
all)6
'Aishah ~ reported that the Messenger of Allah said: "Whoever vows
that he, will be obedient to Allah, should remain obedient to Allah; but
1
223
whoever vows that he will disobey Allah, should not (try to) disobey
Him.''i
.
Likewise, submission and humility should only be manifested to Allah
~; yet we see some people showing it to others beside Allah, such as
people who prostrate on the steps of graves, crying in a full state of
humi1ity, at least as much as if they were concentrating on their Salat.
Love should also be sincerly devoted to Allah ~. Many claim to have
it, but how could someone claim so when he gives precedence to the
commands of his manager, his wife, or his child over the Conuiland of
Allah ~. The sign of true and sincere love for Allah and His
Messenger is to follow the Right Path; Allah ~ said: (Say (0
Muhammad): If you really love Allah then follow me; Allah will
love you)2
Reliance and attachment of the heart should also be made upon Allah
Who is the One Who manages all affairs ap.d creates all motives.
Seeking help from Allah ~ alone: (You Alone we worship, and You
Alone we ask for he;l p)3 The Prophet 11 said: ''When you need help,
seek it from Allah.''
Glorifying Allah ~ is a duty upon every Muslim, man or woman.
Allah is glorified by implementing His Commands and avoinding any
carelessness: (And whosoever honours the Symbols of Allah, then
224
Recorded by al-Tinnidhi.
Recorded al-Bukhari, on the authority of 'Umar ~.
3
Recorded by al-Bukbari, on the authority of' Abdullah ibn ' Umar.
4
Recorded by Abu Dawud.
2
225
Recorded by ~1-Tirmidhi.
Surat a.l-Mujadilah, verse 22.
3
Surat al-Mujadilah, verse 19.
4
Recorded by Abu Dawud, Malik and a1-Tinnidhi.
5
Recorded by al-Bukhari and al-Tinn.idhi.
6
Recorded by Alun~.
7
Refer to the book "sifot wa nuzuf' by al-Daraqutni, the book of"Jman" by Ibn
Abu Shaybah, and also the interpretation of Hadith "nuzuf'by Ibn Taymiyya.
8
Transmitted by Ibn 'Asak:ir,.in "History of Damascus".
1
226
Second: Towing to the line of the jama 'ah; being actively involved
with the correct jama ah, wherever they are and wherever they go; for
they are the people of whom the Prophet~ said: "A group of people
from my Ummah will continue to fight in defence of the truth and
remain triumphant, until the _
Day of Judgment.-;; 1_
1
Among the signs of the people of truth is their love for the scholars of
a hadith, :such as Yahya ibn Sa'id al-Qattan, 'Abd al-Rahman ibn
Mahdi, Ahmad ibn Hanbal, and Ishaq ibn Rahaw~ then one should
know that one is following the way of the truth, and the Sunnah, as
whoever opposes them is ol1 a deviated path of innovation in religion.
Saleem Al-Hilali said: "It is because the People of Hadith did not
deviate from the pure Straight Path; and they are the safe group; the
prevailing party supported by Allah."
When Imam Ahmad was asked about this group, he said: "If it is not
the People ofHadith, then I do not know who they might be?"2 Other
scholars who had similar opinions were: 'Ali ibn ai-Madini, Ibn alMubarak, al.:Bukhari, al-Hakim, al-Tirmidhi, Ibn Hajar al-'Asqalani,
al-Suyuti, etc.
They do not precede with the opinion of anyone before that of the
Prophet ;i; and they believe in the Attributes of Allah ~' without
comparing them (to any human characteristics), or nullifying them, or
altering their expression and meaning; and they say exactly what: Imam
a1-Shafi' i did when he was asked about the Straightness of Allah ~ on
His Throne?: "I believe in Allah ~ and in -what the Revelation tells
about Him, in the manner lie intended; and I believe in the Messenger
of Allah ;~ and in what wa_
s related about the Messenger of Allah; in
the tnanner that he intended'', and as Imam Malik said: ''The
Straightness (of Allah .~ on His Throne) is known, the method (of His
Sttaigthness on -His Throne) is unknown, the belief -in it is obligatory;
and the question about it is bid'ah (innovation in Islam).
1
2
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228
an open enemy) 1 The Arabic Silm in the verse refers to Islam while
some say it means obeying Allah, and Muqaatil says it refers to all acts
in which there is righteousness. From that, we see that it is an order to
apply all of the branches of Islam, and all the aspects of its laws,
according to one's abilities; while the verse prohibits the following of
Satan,s footsteps. Whoever fails to follow any part of Islam has, in
fact, followed some of the footsteps of Satan.. Therefore, any kind of
acceptance of what Allah has prohibited or rejection of what is allowed
is a following of Satan. Eating any forbidden food is also following in
the footsteps of Satan, which has been declared as prohibited for us:
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232
disobeyed him and embraced Islam. Then Satan stood in the way of
his emigration, saying: 'Do you emigrate, leaving your land and
heaven? But the son of Adam disobeyed him and emigrated. Then he
stood in the way of his path for jihad-jihad with the self and wealth and said: 'Do you go for jihad to fight and die, so that your wife will
remany and your wealth will be divided between others? But he
disobeyed him and went for jihad. " 1
Satan lays in wait for a person, on any path leading to goodness; so
Allah ifi has ordered His Servant to fight the enemy who should stand
in his/her way, frrstly, by seeking refuge in Him ~' then carrying on
his way. Just as a traveler would repel an attack from the highway
robber then proceed on his joumey~ 2
"0 Allah, I seek refuge in You from the evil male and female Jimt ''3
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great awakening.
heedlessness.
Abu Hutayrah .., ,reported that the Prophet ~ said: "When the adhan is
pronounced, Satan takes to his heels and passes wind with noise during
his flight in order not to hear the adhan. When the adhan is completed,
he returns and again .takes to his heels when the iqama is pronounced,
and after its completion he returns agaiQ. till he whispers into the heart
of the person to divert his attention during Prayer, making him
remember things which he did not recall before the prayer, which
causes him to forget how much he has prayed. ''1
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was reported by Ibn 'Abbas that the Prophet ~ made prayers for alHassan and al-Hussain, saying: "I seek refuge for you two in Allah's
Perfect Words, from every devil and evil suggestion, and from every
evil eye." Then he~ said: "This is how my father Ibrahim (Abraham)
~ used to invoke for lsma 'il (Ishmael) Yl and Ishaq (Isaac) ~1" 1
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in his heart till the Day he meets Him "' 1 Serious incidents begin
with the curiosity of one's eyes. Many looks (or glances) have indeed
led to many grievance and sorrow.
The Prophet~ prohibited allowing one's eyes to see anything in one's
sight, since it entails evil for mankind; so he told 'Ali 41b: "Do .n ot give
a second glance, 'Ali, because while you are not to blame for the frrst,
you have no right for the second. "2
Ibn Mas'ud said: "There is in every glance an evil aspiration from
Satan.''
Abu Hurayrah 4lb reported that the Prophet .~ said: ''Allah has written
for a son ofAdam his inevitable share of adultery, whether he is aware
of it or not: The adultery of the eye is looking (at something which is
sinful to look at), and the adultery of the tongue js to utter (what it is
unlawful to utter); the inner self may wish and long for (adultery) yet it
the private parts that turn that into a reality or prevent one from
submitting to the temptation. " 3
Jarir ibn 'Abdillah said: "I asked the Prophet ~ about a sudden
glance .that is cast on the face of a non-mahram, he ;i cotiUnanded me
that I should turn my eyes away.'~
The Prophet ; i blocked the path of Satan, when he ~ commanded
people of his Ummah, by saying: "Do not enter upon the (the company
of) ladies." A man from the Ansar said: ~o Messenger of Allah; what
about al-hamu (the in-laws of the wife, the brothers of her husband, his,
nephews, etc)?" He ~ replied: "The in-laws of the wife are death
itself."5
The prohibition of entering int the company of ladies follows on from
the Hq.dith of the Prophet ti in which he said: "Whenever a man is
alone with a woman, the devil is the third. " 6
Transmitted by al-Tabarani and al-Hakim. on the authority of Hudayfa.
Recorded by Ahmad, aJ- Tirmidhi, and Abu Dawud.
3
Recorded by al-Bukhari and Muslin;t.
4
Recorded by Muslim, al-Tinnidhi and Abu Dawud
5
Recorded by al-Bukhari, Muslim and al-Tirmidhi.
6
Recorded by al..Tirtnidhi, on the authority of 'Umar ibn al"K.hattab
1
241
Sahl ibn Sa' d reported that a man stood facing the door of the
Prophet it, so he ~ came out to him and said: "If I found out you are
looking inside, I would stab you in your eyes. Asking permission is
meant to avoid the gaze of an eye.''7
mahram: a Muslim with whom a woman cannot marry at all according to Islamic
jurisprudence (such as her father, brother, etc).
2
Recorded by al-Bukhari ~d Muslim
3
Al-Albani said the Hadith was narrated by al-Ruyani, with a good chain of
authorities.
4
Recorded by al-Bukhari.
5
Recorded by al-Tinnidhi.
6
Recorded by ai-Bukhari,
7
Recorded by al-Bukhari and Muslim.
1
242
Thawban ~ reported that the Prophet i said: ''It is not lawful for any
man to look inside the house of someone except if he is authorized to
do so; for if he does, it is as if he had entered. " 1
Abu Hutayrah reported that the Prophet ~ said: "Once one has looked
into the bouse; then there is no need to ask for permission (to enter)."2
'Umar ibn at-Khattab ~ said: ''Whoever looks closely and deeply
inside a house before he is given permission, has sinned"3 Nafi'
also reported that '-'When the son of Ibn 'Umar reached puberty, his
father would only let him in after he had given him pennission.;'4
Musa ibn Talha ~ said: ''I entered the room with my father (while my
-mother was inside), so as I followed my father in, he pushed me in my
chest, saying: 'Do you want to enter without permission?"'5
'Ata' said: ''I asked Ibn 'Abbas: 'Do I have to ask pennission even
to enter upon my sister?' he said: 'Yes' I said: 'But she is in my room'
h_e replied: 'Do you wish to see her naked?"'6
Abu Sa'id al-Khudri reported that the Prophet -~- said: '4Beware!
Avoid sitting by the roadside (ways)." The people replied: "There is no
way out of this as these are our sitting places where we have
.discussions". The Prophet ~ said: ''If you must sit there, then observe
the rights of way". They asked: "What are the rights of way?" He -~
xeplied: ''They are the lowering of your gazes (on seeing what is illegal
to look at), refraining from harming people, returning greetings,
advocating good and forbidding evil."7 The Prophet ;I said: "After me, I have not left behind any affliction
more harmful to men than women."8 And he ;J also said: ''Avoid the
~ibid.
7
8
243
allurement of women; verily, the frrst trial for the People of lsra'i] was
It was said that Satan says. to a woman: "You represent half my army,
you are my arrow which l throw and never miss; you are the place of
my secret, and you are the messenger of my affairs;'.
Ibn Mas'ud ~reported that the Prophet~ said: "A woman is 'awra
(so she should conceal her body), for whert she goes o-ut, the devil
looks at her (i.e. oversees her).M
When a man accidently looks at a woman (and likes her), he should go
straight to hi$ wife and satisfy his desire with her. The Prophet ~ saw
a woman who charmed him; so -h e went to Sawdah who was making
perftune in the cm~pany of some women. They left him, and after he
had satisfied his desire, he said: "If any man sees a woman who charms
him, he should go to his wife, for she bas the same kind of thing as the
other woman''3. And if one is not married, then one is advised to fast,
a_s fasting will diminish one's sexual power~ One should have strong
will-power and faith to confront one's desires; because once one
becomes weak before them, one would become a slave to them; Allah
~said: (Have you seen bim who takes his whims and desires to be
his god?)4
The Prophet ~ said: ''Seven people will be shaded by Allah's Shade on
the Day of Resurrection; when there will be no shade except His Shade
(and he .; ! mentioned among them): a man who is called by a channing
lady of noble birth to COl'l1lliit illegal sexual intercourse with her, and
who says: 'I am afraid of Allah, the Lord of the Worlds "'5
Allah ~ said: (Say to the male believers that tbey should lower
their eyes and guard their private parts. Tbat is purer for them.
Allah is aware of what they do. Say to the female believers that
they should lower their eyes and guard their privateparts ... ) 6
1
244
245
You should know, 0 brothers and sisters in Islam, that (the abuse of)
words can be the way that Satan uses to tempt, control and dominate
man; therefore, safeguarding one's tongue (from irresponsible talk) is
one of the most important shields of man against Satan. This shield
refers to many issues:
1. Avoiding idle talk
Idle talk is wasting time, which is so precious to a Muslim. Indeed, a
Muslim should exploit his time in remembering Allah ~' and thus
1
246
would then be greatly rewarded for it. If idle talk consists of banning
others, then it would only bring misfortune to the speaker, allowing
one to miss plenty of rewards. The Prophet ~ said: "It is part of the
excellence of a person's Islam that he should discard that which is of
no benefit to him. "i
'Umar ibn al-Khattab said: "Do not talk about whatever is of no
benefit to you, avoid your enemy, and beware of your friends among
people except the trustworthy, for only a trustworthy person is the one
who fears Allah ~- Do not be in the company of a person of vice, lest
you might learn from his viciousness; do not reveal your secrets to
him, but you may do so with people who fear Allah 31."
Al-Ghazali said: "Do not ask others about something which is of no
benefit to you, because you would just waste your time, and that of
others if they reply, yet this only applies to something wherein
answering does not involve a sin, but for most unnecessary questions
lead to misfortune. You ask someone about his state of worship~ for
example, saying: 'Are you fasting?' If he should reply: 'Yes', he
would disclose his worship, and he might fall victim of riya' (feel
conceited about his state of worshipping Allah by fasting), yet even if
he does not feel riya ', his worship would be exposed from its state of
secrecy; while it is known that those who keep some acts of worship
secret are more preferred to Allah than those display them openly. If
he should reply: 'No' he would be lying; but should he remain silent~ it
would seem as though he were despising you. Therefore, in many
ways, your question could lead to riya ', lyitlg or contempt. ~n
The cure for people who cannot avoid talking about these things is:
To think carefully and reflect on each word before uttering it; if it is
beneficial, one may say it, otherwise, one should withhold it. It might
seem difficult at the beginning, but then it will be easy with the Help
and Success of Allah ~. People should also seek help by invoking
Allah: ''0 Allah, provide me with a tongue that is constantly
remembering You, and a heart that is only suhlissive to You."
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248
AbtJ Umamah
reported that the Prophet said: "I guarantee a
House in the surroundings of Paradise for a man who avoids
quarrelling, even if he were in the right, a House in the middle of
Paradis~ for a m~ who avoids lying~ even if he were joking, and a
House in the upper part of Paradise for a man who :tilade his (own)
character good.'' 1
The Imam Malik said: "Hypocritical talk renders the heart impenitent,
and causes rancour."
'Umar bin ai~Kbattab _. said: ''Do not acquire knowledge for three
things, and do not reject it for three other things: Oo not learn it for the
sake of hypocrisy, pride or boastfulness, .and do not reject it out of
shyness, modesty or love of ignorance."
You should know, 0 Muslim brother, that quarrelling does not confmn
the truth, or nullify falsehood; rather, it could become an excuse for
corrupt people to adhere more tightly to their falsehood. Therefore, a
Muslim should preserve his/her tongue from disputing. If he/she wants
to offer any advice, he/she should do so calmly, and it would more
appropriate to offer it private, between you and the one you advise, in
order not to embarrasse the person in public.
-1
249
'Uday ibn Hatim reported that th~ Prophet~ said: "0 people, save
yourselves from the Hell Fire even with half a date (fruit), given in
charity.'~ 1
Al-Ghazali said: "Quarrelling is tbe starting point of all evil and also
hypocritical talk and disputes. Therefore, one should not resort to it,
except in times of necessity, and even~ when it is necessary, one should
safeguard one's tongue and heart front the consequences of feuding,
although that may be extremely impracticaL"2
'Umar said: "Piety is an easy thing: a cheerful face a.Ild geptle talk",
and one of the scholars said: "Gentle talk washes away any rancour
that exists in the limbs."
6. Preserving one's tongue from .rhetorical and boastful
speech
250
Recorded by al-Titmidhi who categorised it as hasan .and gharib ', and by alHa.kim authenticated it.
2
Narrated by Ibn Abi Dtinya and al-Tabarani. AI-' Iraqi mtid its chain of
authorities is good.
3
Recorded by Ahmad and Ibn Abi Dimya, with a good chain of narrations.
4
Recorded by al-Bukhari and Muslim.
251
abusing you) and good rewards for you (for abstaining from abusing
him); so do not abuse or insult anyone at all.;; He said: ''1 have never
abused anyone since then. " 1
Ibn 'Abbas
parents. " 2
'Abdullah ibn 'Amru reported that the Prophet ~ said: ''It is one of
the greatest sins that a man .s hould abuse his parents." The people
asked: "0 Messe_n ger of Allah, how does a man curse his parents?" He
~ repliedd; ''A man may abuse the father of another man; so the latter
then abuses the father ofthe fotmer and his mother as well. " 3
'Imran ibn Husayn said: "We were with the Messenger of Allah~
on one of his journeys, and there was a woman from the Ansar riding a
she-camel that shied, so she cursed it. The Prophet ~ heard that and
said~ 'Unload it and set it free for it is accursed.' 'ltnran_said: 'I can
still see that droro_edary walking am_o ngst people and none taking any
notice of it.' 76
Abu Darda' reported that the Prophet ~ said: ''The invoker of a
curse would neither be an intercessor nor a witness on the Day of
Judgment.''7
252
Ana ibn Malik said: "A tnan was riding his camel in the company of
the Prophet ~' and at one moment he cursed his camel, so the
Messenger of Allah ~ told him: "0 Servant of Allah, do not walk
(together) with us with an accursed cameL " 1
Thabit ibn al-Dahhak reported that the Prophet ;Ji said: "Cursing a
believer is like murduring him.~' 2 As mentioned in the aboveAhadith,
cursing is invoking the expulsion of a person from the Mercy of Allah
~' which is a very serious matter, because no one has the right to
judge whether another should be expelled from the Mercy of Allah,
except one upon whom Allah Himself had already passed His
Judgment. Therefore, it is also unlawful for a Muslim to invoke a
curse upon an animal or even any inanimate body.
As for cursing a human being, there is a detailed explanation:
1. It is lawful in Islam to invoke Allah's Curse in a general context:
such as saying: "May the Curse of Allah be upon the polytheists,
oppressors, and innovators in Islam."
2. It is lawful to invoke Allah's Curse with a specific description: such
as saying: "May _Allah~ s Curse be upon the Jews, Christians, Magi
(Zoroastrians), Khawarij (Dissenters who consider every sinful
Muslim as kafir), Rawajid (Shiite extremists), people who indulge in
adultery and usury ... etc."
3. It is not lawful to invoke Allah's Curse upon any particular person,
unless the curse was confirmed in Islam; such as saying: "Pharaoh,
may Allah's Curse be upon him,'' or "Abu Lahab; may Allah's Curse
be upon him."
It is not lawful to invoke Allah's Curse upon any particular living
person, evert of he was a polytheist, a Jew, a Magus (Zoroastrian);
because he could repent and embrace Islam before his/her death, and
so would die as a devout believer in tbe Oneness of God. So how can
one judge someone to be expelled from the Mercy of Allah? This is
253
regarding the polytheist, so what about the Muslim fasiq and mubtadi
(i.e. the sinner or innovator in Islam).
'Umar ibn al-Khattab related a story about a man whom the Prophet
ti had lashed for drinking alcohol: One day he was brought to the
Prophet on the same charge and was l~shed again. On that, a man
from among the people said: "0 Allah, curse him! How frequently he
has beep brought to the Prophet on such a charge!" The Prophet ~
replied: "Do not curse him, for by Allah, I know for he loves Allah and
His Messenger'' 1
dea~
254
Recorded by a]-Tinnidhi.
~ Recorded by al..,Bukhari and Muslim;
255
256
-
....
257
this portends my death, and you will be the first of my family to follow
me.' So I started weeping. Then he said: 'Don't you like to be the
mistress of all the ladies of Paradise or the mistress of all the lady
believers? So I laughed at that. ml
258
Ibn 'Umar reported that the Prophet ii said: ''When a man lies, the
angel moves a mile from him because of the bad odour of what he bas
produced. " 6
Abu Hurayrah ~ reported that the Messenger of Allah said: "There are
three persons with whom Allah would neither speak, nor would He
absolve, on the Day of Resurrection; he would not look at them and
there would be a grievous torment for them: an aged adulterer, a lying
king and a proud destitute."2
Some people tell lies to make others laugh, but when you tell them to
give up lying, they would say: "I am simply joking." The Prophet :1
has said about such people: ''Woe to him who relates things, speaking
falsely, to make people laugh thereby. Woe to him! Woe to him."3
There are some people who lie about what they have seen in a dream,
which is a grave offence. Wathila ibn al-Asqa' reported that the
Messenger of Allah ;I said: "Verily, one of the worst lies is to falsely
claim to be the son of someone other than one's real father, or to claim
to have h,a d a dream one had not had, or to attribute to me what I have
not said.''-4
Ibn 'Umar reported that the Messenger of Allah~ said: "The worst
lie is that a person should claim to have seen a dream which he has not
seen."5
Ibn 'Abbas reported that the Prophet ;i said: "Whoever claims to
have seen a dream which he did not see would be ordered to make a
knot between two grains of barley, which he would not be able to do." 6
The most evil liars who have the gravest sin are those who tell lies
against Allah and His Messenger - in terms of interpreting the Qur' an
and the Sunnah. Telling lies about Allah include making lawful what
Allah ~ regards as unlawful, or forbidding what Allah at has made
lawfuL He ~ said: (Do not say about what your lying tongues
6
259
260
There are many Ahadith about telling lies against the Prophet~ and
the punishment for that. Abu Hurayrah reported that the Prophet ;I
said: "Whoever tells a lie against me intentionally, let him surely
occupy his seat in the Hellfrre" 1, artd the Hadith reported by Ali ibn
Abi Talib that Prophet ;i. said: "Do not tell a lie against me, for
whoever tells a lie against me (intentionally) will surely enter the
Hellfrre."2
AI-Mughira rep0rted that the Prophet ~ said: ''Ascribing false things to
me is not like ascribing false things to anyone else. Whoever tells a lie
against me intentionally, let him surely occupy his seat in Hellfrre."3
Accordingly, it is not permitted for any Muslin1 to ascribe a Hadith to
the Prophet ;i until he is certain of its authenticity.
261
Abu Bakrah
reported that the Prophet -~- said: "Your blood, your
property, your honour and your skins are as sacred to one another like
the sanctity of this day of yours in this town ofyours. Be witness that I
have conveyed Allah's message to you. " 2
Abu Hmayrah reported- that the Prophet -~ said: ''All things of a
Muslim are inviolable for his brother in faith; his blood, his wealth and
his honour'' 3
Abu Musa reported that he asked the Prophet ;1: ''Whose Islam is
the best?" He ~ replied: ''One who avoids harming Muslims with his
tongue and hands. ,;4
'Abdullah ibn 'Amru reported that the Prophet~ said: ''A Muslim
is the one who avoids banning Muslims with his tongue and hands;
and a Muhajjr (emigrant) is the one who gives up (abandons) all that
Allah has forbidden." 5
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264
265
These are the six reasons stated by the scholars. They are supported by
many authentic traditions, such as the Hadith narrated by 'Aishah..,
about a man who asked permission to enter upon the Prophet ~' to
which be ii said: "Admit him in. What an evil brother of his people." 1
Al-Bukhari used the above Hadith as evidence for permission to
backbite vicious people. 'Aishah also reported that the Prophet ~
said: ''I do not think so-and-so and so-and-so know anything about our
religion";z Al-Layth (another narrator of this Hadith) said: ''These two
persons were among the hypocrites."
Fatima hint Qays mentioned to the Prophet ~ that Mu'awiyah and
Jahm had sent proposals of marriage to her; thereupon he~ said to
her: ~'As for Abu Jahm, he dos not put down his stick from his
shoulder, and as for Mu'awiyah, he is a poor man, having no
property"\ in the narration of Muslim: "As for Abu Jahm, he is woman
beater" which explains the narration: "He does not put down his stick
from his shoulder" but it has also been interpreted as a 'frequent
traveller'.
Zayd ibn Arqam said: "While I was taking part in a ghazwa (invasion},
I heard 'Abdullah ibn Ubay (ibn Abi Salul) saying: 'Don't spend on
those who are with Allah's Messenger, that they may disperse and go
away from him. If we return (to Madinah), surely, the more honourable
of them will expel the meaner amongst them.' I reported that (saying)
to my uncle or to 'Umar who, in his turn, informed the Prophet ~
about it. The Prophet summoned me, so I narrated to him the whole
story. Then he .;;~ sent for 'Abdullah ibn Ubay and his companions,
who took an oath that they never said that. So he .; i disbelieved my
saying yet believed his. I wa~ more distressed than I had ever been
before. I stayed at home and my uncle told me: 'You just wanted
Allah's Messenger to disbelieve your statement and hate you.' So
Allah ~ revealed the Surah beginning with (When the hypocrites
come to you) The Prophet then sent for me and recited it, saying: '0
Zayd! Allah confirmed your statement. "'4
1
Muslim.
Muslim.
Muslim.
Muslim.
266
'Aishah reported that Hind, the wife of Abu Sufyan, said to the
Prophet ''Abu Sufyan is a miser. He does not give me enough to feed
our children, e-scept what I take from him, without his knowledge". He
~- said: "Take what is sufficient for you and yout son in a just and
reasonable manner. " 1
Ibn 'Abbas reported that the Prophet ;I once passed by two graves,
and said: "The deceased persons in those graves are being tortured, but
not for a great thing (to avoid)" and then he ;i added: "Yes, they are
being punished for a big sin, for one of them used to cause calumnies
(to cause enmity between people) while the other never saved himself
from being stained with his ownurine.''4
You should know that the slanderer reveals secrets and causes the
:separation of loved ones, so if a person relates a slander to you, then
you are obliged to follow six points:
First: do not beljeve him because the slanderer is a fasiq (sinful;
offender, deviator ... ); so his testimony is never accepted, Allah ~
said: (0 you who believe! If a deviator brings you a repo~
scrutinize it carefully in case you attack people in ignorance, and
so come to greatly regret what you have done)5
267
Second: forbid him from doing so, advise him, and show him the evil
in his act; Allah~ said: (command what is right and fQrbid what is
evil)'.
Third: hate him for the Sake of Allah, because Allah hates slanderers.
Fourth: You should not think badly (be suspicious) about your absent
brother; Allah ~. said: ( 0 you who believe! Avoid most suspicion.
not spy) 3
Sixth: And do not report what the slanderer said to you, saying: soand-so said this to me, because, in such a situation, you would become
a slanderer yourself.
It was narrated that a ma,n entered upon 'Umar ibn 'Abd al-Aziz and
mentioned something about another man; so 'Umar told him: "We may
look into your matter if you want. Then if you were lying you are
among the people mentioned in the verse (If a deviator brings you a
report, scrutinize it carefully) but if you were truthful, then you are
among the people cited in the verse; a (slandermonger). So if you
want, we could forgive you. Whereupon the man said: "Forgiveness,
0 Amir of the faithful. I will never do it again.''
We ask Allah M, with His Blessing and Graciousness, to purify our
societies from slanderers and backbiters.
268
'Urnara ibn Yasir narrated that the Prophet ~ said: "He who is twofaced in this world, will have two tongues of frre on the Day of
Resurrection" 1
Some people said to Ibn 'Umar: "When we enter upon our rulers, we
say in their praise What is contrary to what we say when we leave
them". Ibn 'Umar said: "We used to consider that to be hypocrisy."2
Abu Hurayrah reported that the Prophet ;1. said: "The worst people
in the Sight of Allah on the Day of Resttrrection will be two-faced
people; those who appear to some people with one face and to other
people with another face~''3
269
Recorded by al-Bukhari.
Surat al-Furqan, verse 72.
3
Surat al-Isra', verse 64.
2
270
Anas reported that the Prophet ;i said: "This Ummah would face
disgrace, defamation and distortion once people drink alcoholic drinks,
listen to female singers atid play musical instruments." 1
Mu'awiya said: "The Prophet ~. has forbidden wailing, tasaweer
(photography, painting), (wearing) lion's skin, uncovering of women
and their singing, (wearing) gold, piercing and (wearing) silk.~' 2
This is the case of the people who take an oath to do such and such or
die as a Jew, Christian, polytheist, Magus (Zoroaestrean), or arty other
religion but Islam. Thabit ibn al-Dahhak reported that the Prophet
~ said: "Whoever intentionally swears falsely by a religion other than
Islam, is what he said he was."5 (i.e. If he says: 'If such a thing is not
title, then I am a Jew' is really a Jew).
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272
273
him."2
31. Preserving one's tongue from addressing the sinful,
deviator and hypocrite as masters
You should know that it is prohibited for a Muslim to address the
hypocrite using the title "Sir", whether orally or in writing, or "the
Honourable Mister so-and-so," even if that hypocrite is a president,
minister or king.
Buraydah 4;th reported that the Prophet ~ said: "Do not call a hypocrite
sayyid (master); for even if he is a sayyid; you will displease your Lord
.;a~
eM;.
,3
274
Hudayfah reported that the Prophet -~ said: "Do not say: 'What
Allah wills and so and so wills,' but say: 'What Allah wills, then
afterwards so and so wills. "' 1
275
Jabir ibn 'Abdillah ~reported that the Prophet :1 asked his family for
a condiment. They said: 'We have nothing with us except vinegar'. He
asked for it, began to eat; and then he ~ said: "Vinegar is a good
condiment. Vinegar is a good condiment." 1
Recorded by Muslim.
Suratal-Mujadilah, verse 10.
3
Recorded by al-Bukhari, Muslim, Abu Oawud, al-Tinnidhi, Ibn Majha and alDarimi.
4
Recorded by Muslim, Abu Dawud, Ibn Majah and al-Darimi.
2
276
through the generous giving of your Lord, and the giving of your
277
The Prophet :1 said: ~'When a man gets up in the morning, all the limbs
hurt1ble themselves before his tongue and say: 'Fear Allah for our sake,
for we are dependent on you; if you are straight we are straight, but if
you are crooked we are crooked. ""1 He ~ also said: "Whoever
believes in Allah and the Last Day should talk about what is good or
keep quiet (i.e. abstain from all kinds ofbad and unclean talk)."2
Allah~ has made it very clear
The eighteenth shield: Safeguarding the ('belly" earning what is lawful and avoiding the unlawful
1~The prohfbition of dealing with riba (l.lsury)
Abu Hurayrah ~ reported that the Prophet ii said: "Avoid the seven
great distractive sins." The people enquired: "0 Messenger of Allah!
What are they?" He ~ replied: "Joining others in worship alongside
Allah, practising sorcery, killing a life which Allah has forbidden
except for a just cause (according to Islamic law), consuming riba
(usury), consuming an orphan's wealth, surrendering to the enemy or
fleeing from a battlefield at the time of fighting, and accusing chaste
women who never even thought of anything outside chastity and who
were good believers."4
Ibn Mas'ud said: "The Messenger of Allah ~ invoked a curse upon
any person who accepted interest (riba) and the one who paid it.'15
Jabir ibn 'Abdillah said, in another narration: "The Messenger of Allah
cursed the accepter of interest (riba) and its payer, the one who
recorded it, and the two witnesses, and he :1 said: 'They ate all
equal. "'6
1
Recorded by al-Tinnidhi.
Recorded by al-Bukhari and Muslim.
3
Surat al-lsra', Verse 53.
4
Recorded by al-Bukhari and Muslim.
5
Recorded by Muslim.
6
Recorded by Muslim.
2
278
279
was a fire and he was kindling it and rtmning around it. I asked my
companions: 'Who is this (man)?' They said to me: 'Proceed!
Proceed!' So we proceeded till we reached a garden of dense dark
gre.e n vegetation, having all sorts of spring colours. In the midst of the
garden there was. a very tall man but I could hardly see his head
because of his great height, and around him there were children in such
a large number as I have never seen (before). I said to my companions:
'Who is this?' They replied: 'Proceed! Proceedr So we proceeded till
we came to an .enormous majestic garden, greater and better than I
have ever seen (before)! My twn companions said to me: 'Go up,' and
I went up." The Prophet~ added: ''So we ascended till we reached a
city built of gold and silver bricks and we went to its gate and asked
(the gatekeeper) to open the gate, and it was opened, and we entered
the city and found within it men with one side of their bodies as
handsome as the handsomest person you have ever seen, and the other
side as ugly as the ugliest person you have evet seen. My two
companio:Qs ordered those men to throw themselves into the river.
Behold, there was a river flowing through (the city), and its water was
like milk in whiteness. Those men went and threw themselves in it and
then returned to us .after the ugliness (of their bodies) had disappeared,
so they became the best in shape.'' The Prophet ~ further added: "My
two companions (angels) said to me: 'This place is Eden, Paradise) and
that is your place.' I looked up, and behold, there 1 saw a palace like a
white cloud! My two companions said to me: 'That (palace) is your
place. ' I said to them: 'May Allah bless you both!: Let me enter it'
They rplied: '_A s for now, you will not enter it, but you shall enter it
(one day). I said to them: 'I have seen many wonders tonight. What
does al1 that which I have seen mean?' They replied: 'We will infotm
you: As for the first man you came upon whose head was being injured
with the rock, he is the symbol of the one who studies the Qur' an and
then neither recites it nor acts on its orders, and sleeps, neglecting the
enjoined prayers. As for the man you came upon whose sides of
mouth, nostrils and eyes were tom off from front to back, he is the
symbol of the man who goes out of his house in the rooming and tells
so many lies that it spreads all over the world. And those naked men
and women whom you saw in a constiilction resembling an oven, they
are the adulterers and the adulteresses, and the man whom you saw
swimming in the river and given a stone to swailow, is the consumer of
usury (tiba) and the bad looking man whom you saw near the fire
280
kindling it and going round it, is Malik, the gatekeeper of Hell and the
tall man whom you saw in the garden, is Abraham and the children
around him are those children who die with a/-:fitrah (the Islamic
Faith)." The narrator added: Some Muslims asked the Prophet ~: "0
Messenger of Allah! What about the children of pagans?" The Prophet
replied: HAnd also the chlldren of pagans.'' The Prophet ;I added: "My
two companions added: 'The men you saw half handsome and half
ugly were those persons who had mixed an act that was good with
another that was bad, but Allah forgave them." 1
ibn 'Amru 4Ji. said that the Prophet ;I cursed (both) the one
who bribes and the one who takes a bribe."2 And he :1 also said: "The
one who bribes and the one who takes bribe are both in the Hellfire." 3
281
from his mouth, ears, nose, eyes; and everyone who sees him will
recognise him as a consumer of an orphan's wealth." 1
5. Preserving oneself from doubtful things
Al-Nu'man ibn Bashir reported that he heard the Prophet~ saying:
"Both legal and illegal things are evident, but in between them there
ate doubtful (dubious) things, about which most of the people have no
knowledge. So whoever saves himself from these dubious things saves
his religion and his honour. But whoever indulges in these dubious
things is like a shepherd who grazes his animals near the hima (private
pasture) of someone else, and at any moment he is liable to walk into
it. 0 people! Beware, every king has a hima, and the hima of Allah on
the earth is His illegal (forbidden) things. Beware, there is a piece of
flesh in the body, if it becomes good (reformed), the whole body
becomes good, but if it gets spoiled, the whole body gets spoilt, and
that is the heart. " 2
Anas ibn Malik said: "The Messenger of Allah il found a date that
had fallen on the road and said: "Were I not afraid that it may be from
sadaqah (charitable gifts), I would have eaten if'3, because the Prophet
~. and his blessed family were prohibited from eating from sadaqah.
Al-Hasan ibn 'Ali 4Je> said: "I have retained in my memory these words
of Allah's Messenger ~: 'Leave what causes you doubt, and tum to
what does not causes you doubt. Truth is tranquillity, but falsehood is
doubt"'4
*'
'Aishah
said: "Abu Bakr had a servant who used to give him some
of his earnings. Abu Bakr used to eat from it. One day he brought
something and Abu Bakr ate from it. The servantasked him, "Do you
know what this is?" Abu Bakr then enquired: "What is it?'' The servant
said; "Once, in my pre-Islamic period of ignorance, I foretold
somebody's future though I did not know this knowledge of foretelling
1 Taftir
282
so I cheated him, and when he rnet me, he gave me something for that
service, and that is what you have eaten from." Then Abu Bakr put his
hand in his mouth and vomited whatever was present in his stomach." 1
Abu Hurayrah reported that the Prophet ~ said: "There will come a
time when a person will not care whether he takes from legal or illegal
things."4
Recorded by al-Bukhari.
Recorded by Muslim.
3
Recorded by al-Tirmidhi.
4
Recorded by a:I.;Bukhari.
2
283
said: ''A believer drinks for one intestine, while a non..:believer drinks
for seven intestines." 1
The Prophet :i also said: "A believer eats for one intestine, while a
non-believer eats for seven intestines. " 2
Al-Miqdad ibn Ma'd Yakrib 4Je, heard the Prophet~ say: "No man
fills a pot worse than his stomach. Just a few mouthfuls are sufficient
for a person to keep his back straight But if he wishes to fill his
stomach, then he should divide his stomach into three parts: He should
fill one third of the belly with food, another third with drink and leave
one third em_pty for easy breathing. " 3
'Umar said: "Avoid a full belly; for it is a burden in life and smelly
in death."
Luqman said to his SQJJ: "0 son, when the stomach is full, the mind
fails to think (clearly), the wisdom is silenced, and the limbs become
too numb to perform any kind of worship."
Abu 'Ubaydah al-Khawwas said: HYour death is in your fullness, but
your safety is in your hunger. If you eat to your full, you become too
heavy to move, you could sleep, and then your enemy could easily
overpower and destroy you."
'Amru ibn Qays said: ''Avoid a full belly; it hardens the heart."
It has been said: "If you wish to have a good healthy body and sleep
less, then you should consume less."
It w~s narrated that Iblis, may Allah's Curse be upon him, said to
Y ahya (John the Baptist) ~: "Maybe you shall eat to your fill and we
shall make you too heavy to perform Sa/at." So Yahya ~ replied:
~ay Allah, I will never eat till I'm full, ever." lblis, may Allah's Curse
be upon him, replied: "By Allah, I will never offer any advice to a
Muslim, ever."
1
Recorded by Muslim.
Recorded by al-Bukhari and Muslim.
3
Recorded by Ahmad, the scholars of the Sunan. AI-Tirtnidhi categrised it as
hadith hasan.
284
al-Shafi'i said: "A full stomach is a heavy burden upon the body; it
removes one's intelligence, causes sleepiness, and weakens a person in
his acts of worship.''
The overall point is that when a person eats to his fill, Satan gets hold
of him/her, and deprives him/her of doing good acts, making evil acts
appear to b~ good for him/her. Allah ft has summed up all this in the
Verse: (Eat and drink but do not profligate)i.
proud destitute."4
Ibn Mas'ud said: "I asked the Messenger of Allah ;1: 'What is the
biggest sin in the Sight of Allah?' He~ replied: 'To set up rivals with
Allah, while He Alone created you.' I remarked: 'In fact, that is a
tremendeous sin,,' and added: 'What is next?' He ~ said: 'To kill your
so~ being afraid that he may .s hare your food with you.' I further
1
285
'Abdullah ibn ~Abbas J;i, reported that the Prophet ~ said: "Allah will
not look at a man who has anal intercourse with a man or woman."4
'Ali ibn Talaq said: ''I heard the Prophet ;I saying: 'Allah is not
ashamed of the truth. Do not have sexual intercourse with women
through the anus. " 5
3. Preserving one's private parts from having sexual
intercourse with animals
It was narrated that the Messenger of Allah said: ''Four types of people
are under the Wrath of Allah during the daytime and under the Curse
of Allah at night." I asked: ''Who are they, 0 Messenger of AllahT'
He~ replied: "Men who imitate women, women who imitate men, a
man having intercourse with art animaL and a man having intercourse
with other men.'~
Recorded by al-Bukhari and Muslim.
Recorded.by Muslim, Abu Dawud and aJ.-Nasa'i.
3
Recorded by al-Tirmidbi, lbn Majah, al-Hakim. Al-Tirmidhi categorised it as
I
hasan gharib.
4
Recorded by a1-Tirmidhi.
5
Recorded by Ahmad, al-Tinnidhi who categorised it as hasan.
6
Transmitted by al-Tabarani and al-Bayhaqi, with a weak chain of narrations.
286
Al-Hakitn said the Hadith is authentic, but I (the author) say that the chain of
narrations is we.ak, because it has the narration of Harun ibn HarQn al-Taymi
whom al-Hafid (in Taqreeb Tahdheeb) considered as a we~ narrator.
2
Surat al-Mu;minun, Verses 5-7.
3
It was authenticated by al-Albani in "lrwa ' a/-ghalif'(8/13) and in Sahih Ibn
Miijah (2/83).
4
Recorded by Ahmad and the four scholars of the Sunan, and it was authenticated
by al-Albani.
287
also said: "He who points a weapon at his Muslim brother, the
angels would curse, even ifhe is his real brother (from same father and
mother), as long as he does not stop it."2
2
3
4
488
whoever drinks poison and kills himself with it, he will be carrying his
poison in his hand and drinking it in the Hellftre, wherein he will
abide, eternally; and whoever kills himself with an iron weapon, will
be carrying that weapon in his hand and stabbing his abdomen with it
in the Hellfire, wherein he wilJ abide, eternally."1
289
These are the formal legal opmwns of the scholars of the most
prominent schools of ftqh, and this is the truth on this matter, so
whoever does otherwjse, has been misled away from the Guidance of
Allah.
Some .suspicious aspects concerning this matter:
There are some people who would say: ''If I shake hands with a
''foreign" woman with good intentions and no passion, is it unlawful?"
The answer: Yes, it is unlawful, because the Prophet~' the infallible
one, who had the purest heart, had never shook hands with a foreign
woman, as 'Aishah said: "The hand of the Messenger of Allah never
touched aoy woman's hand, except the hand of that woman his right
hand possessed (i.e. his captives or lady slaves)''1; and the meaning of
'~possession;' in the Hadith is that he possessed the right to have
intercourse with her.
Another person could say: ''I am aware ofthe fact that it is -u nlawful to
shake the hand of a Hforeign" woman, but I feel too embarrassed to
refuse shaking the hand of a woman who is a relative of mine, when
she stretches her band out to me- this is an obligation."
The answer: This cannot be considered as a legal obligation in Islam;
for during the pledge of allegiance, women stretched their hands to
shake the hand of the Prophet ;1, yet he _refused; saying: ''I do not
shake hands with women.''2
Another person would say: "It was quoted that 'Umar ibn al-Khattab 4Je.
used to shake hands with women for a pledge ofallegiance."
111 short, it is unlaWful fot a Muslim to shake hands with a woman who
is ~'foreign" to bini, or with any woman he could legally marry,
1
Recotded by al-Bukhari.
Recorded by al-Tirmidhi who categorised it as hasansahih;andby al-Nasa 'i and
Malik.
2
290
Recorded by Muslim.
Recorded by Muslim.
3
Recorded by Malik, Abu Da\Vud and Ibn Majah.
4
Recorded by Abu Dawud. al-All>ani said: Its chain of narrations is authentic.
2
291
292
This is necessary because the Qur'an purifies the house, turning it into
a pleasant and delightful place, as drives away d~vils. Abu Musa alAsh'ari ~reported that the Prophet~ said: "The example of a believer
who recites the Qur'an is like that of citron which tastes and smells
good. But he (a believer) who does not recite the Qur'an is like a date
which is good in taste yet has no smell. And the example of the
dissolute wicked person who recites the Qur'an is like rayhana (sweet
basil) which smells good yet tastes bitter. And the example of a
dissolute wicked person who does not recite the Qur' an is like a
colocynth which tastes bitter and has no smeli." 1
The humble recitation of the Qur'an in one's house draws angels ever
closer to it. Abu Sa'id al-Khudri ~reported that one one night when
Usayd ibn Hudayr ~started reciting the Qur'an, his horse, which was
tied up next to him, suddenly became start1ed and troubled, but when
he stopped reciting, the horse became quiet When he started reciting
again, his horse became troubled again. He did the same three times,
and then he stopped for fear that his horse might trample over his son.
The next day, he informed the Prophet~ who explained: ''Recite, 0
Ibn Hudayr! Recite, 0 Ibn Hudayr!'' Ibn Hudayr replied: "0
Messenger of Allah, Yahya was near the horse and I was afraid that it
might trample over him, so I looked towards the sky, and went to him.
When I looked at the sky, I saw something like a cloud containing
what looked like lamps, so I went out in order not to see it." The
Prophet ;I said: "Do you know what that was?" Ibn Hudair replied:
"No". The Prophet~ said: "Those were angels who came near to you
for your voice, and if you had kept on reciting till dawn, it would have
remained there till morning when people would have seen it as, it
would not have disappeared"2 .
Ibn Mas'ud said: "Recite Surat al-Baqara in your houses, for Satan
does not enter a house where Surat al-Baqarah is being recited."3
Al-Nu'man ibn Bashir reported that the Prophet :i said: "Two
thousand years before creating the Heavens and the Earth, Allah ~
1
293
inscribed a book of which He sent down the last two Verses with
which He concluded Surat al-Baqarah. The Devil will not come near a
house in which they are recited for tbree nights."'
Prophet~
say:
Recorded by al-Tinnidhi.
Surat al-Isra', Verse 64.
3
Recorded by Muslim and Abu Dawud.
4
Recorded by Abu Dawud.
5
Recorded by Muslim, Abu Dawud and a1-Tinnidhi who categorised it as hasan
sahih.
2
294
for 'Aisbah said: "I hear the Prophet ii say: Angels do not enter a
house in which there is a bell."'
7. Purifying one's house from crosses
Abu Hurayrah 4'f, reported that the Prophet ~ said: "Angels do not
enter a house in which there are images or pictures. "4
You should know the prohibition is general; it includes all types of
pictures, whether it is a picture or a statue, whether it has perspective
or not, made by hand or by a machine.
Al-Nawawi said: "There is no difference between any of them
(between what has perspective and what has not), and this is the
1
295
summary of our school (the Shafi'i school) on this matter. And the
same opinion has:been adopted by the majority of scholars~ among the
Companions of the Prophet ;I and the followers after them. It is also
the opinion of Imam Athawri, Imam Malik, Abu Haneefah and others.''
Pictures that are excepted are those without a soul on, such as images
of trees, rivers, plants, and inarumate things.
Sa'id ibn Abi al-Hasan said: "While l was with Ibn 'Abbas 6 a man
approached me and said: '0 son of 'Abbas! My sustenance is from my
manual profession and I make these pictures.' Ibn 'Abbas said: 'I will
tell you only what I heard from the Messenger of Allah. I heard him
saying: 'Whoever makes a picture will be punished by Allah till he
puts life in it, but he will never be able to put life in it' Hearing this,
that man h_eaved a sigh and his face tumed pale. Ibn 'Abbas said to
him: 'What a pity! If you insist on making pictures I advise you to
make pictures of trees and any other ianimate objects' " 1
296
Only the dog tamed for hurtting or watching a herd of sheep or other
domestic animals may be exempted with the condition that it is not
black; for the Prophet ~ said: "A black dog is a devil" 1 He ;i also
said: "Whoever keeps a dog which is neither a watchdog nor a hunting
dog, will get a daily deduction of two qirats* from his good deeds." 2
10. Increase the number of sa/at nawafil (optional prayers)
in one's house
Ibn "Umar reported that the Prophet ;i said: "Offer some of your
prayers in your houses; do not turn them into graveyards. ''3
It is known that places like graveyards, deserted and ruined spots are
places of residence for the devils, and so it is as if the Prophet ~
wanted us to keep them (devils) away from our houses by offereing
nawa.fil prayers in them.
The Prophet .; 1 urged us to offer Sa/at in our houses, saying: "0
people, offer Sa/at in your houses; for the best Sa/at of the individual
is the one he offers in his house, except the obligatory one {Which
should be offered in congregation in the mosque). ''4
Recorded by Muslim.
* inch; a dry measure; a square measure; a weight.
2
Recorded by al-Bukhari and Mtislim.
j Recorded by al-Bukhari and Muslim.
4
Recorded by al-Nasa'i.
5
Recorded by Muslinl.
297
d~tachments
My Servants that they should only say the best. Satan wants to
stir trouble between them)2
A good word delights the heart, enhances relations and spreads
happiness between a married couple. The Prophet :fi said to Jabir ibn
'Abdillah ~:"Why don't you marry a young girl, so that you play with
her and she with you. " 3
Recorded by .Muslim.
Surat al-Isra', Verse 53.
3 Recorded by al-Bukhari.
4
Recorded by Abu Dawud and al-Tirmidhi who categorised it as hasan sahih.
5
Recorded by Abu Dawud who categorised it as hasan, and authenticated by alAlbani.
2
298
Abu Hurayrah
said: "A man came to the Me~senget of Allah,
saying: 'Messenger of Allah, I was stung by a scorpion during the
night'. Thereupon, he ~. said: 'Had you recited these words in the
evening: 'I seek refuge in the Perfect Word of Allah from the evil of
what He created', it would not have done any harm to you''' 1 And in
another narration by Ibn Sinni: "He who said: 'I seek refuge in the
Perfect Word of Allah from the evil of what He created' (three times),
nothing would harm him". Another narration by Muslim says: "When
anyone arrives at a pl~ce, apd then says: 'I seek refuge in the Perfect
Word of Allah from the evil of what He created', nothing would harm
him until he marches away from that stopping place."2
Recorded by Muslim.
Reco_rded by Muslim.
3
Recorded by a), Tirmidhi.
4
Recorded by Abu Dawud.
2
299
2
3
300
'Aishah
said: ''Once the Prophet ~ was eating in the company of
six of his Companions, wheiJ a villager joined them and ate up the food
in two mouthfuls. On seeing this, the Prophet ci remarked: 'If he had
taken the food in the Name of Allah, the same would have sufficed for
all of you"'1 And 'Aishah also reported that the Prophet ~ said: "If
one of you wants to eat, he should mention Allah's Name at the
beginning, but if he forgets to mention it at the beginning, he should
then say: 'lu the Name of Allah in the beginning and in the end. ,;,2
The Muslim should mention Allah's narne when he places something
or lifts it, and when he sits down or stands up or does &nything else,_
because the name of Allah brings His Blessings and drives away the
devils.
Abu Sa'id al-Khudri reported that the Prophet~ said: "When one of
you yawns, he should try to restrain it, with the help of his hand, since
Satan enters from there. " 4
Recorded by al-Tirmidhi.
Recorded by al:-Tirmidhi.
3
Recorded by al-Bukhari
4
Recorded by Muslim.
301
they would not have died or been killed," so that Allah may make
it a cause of regret in their hearts. It is Allah that gives life and
causes death. And Allah is All-Seer of what you do) 1
Abu Hurayrah *reported that Allab's Messenger~ said: "A strong
believer is better and more beloved to Allah than a weak believer; there
is good in everyone,. so cherish that which gives you benefit (in the
Hereafter), seek help from Allah and do not lose h~art, but if anything
(in the form of trouble) comes to you, don't say: 'If I had only done
that', as your 'if opens the way for the Satan. " 2
302
Ibn 'Abbas reported that the Prophet ;i said: "Purify our bodies,
may Allah purify you; for any person who sleeps at night in a state of
purity, an angel would stay in his bed all night, and whenever the
person should turn around, the angel would say: '0 Allah, forgive your
Servant, for he has gone to his bed in a state ofpurity.'' 1
It was narrated that Sa'id ibn Mansur that Ibn 'Umar ~said: "When a
man gets up in the morning not having performed the witr prayer, he
would feel as if there is a heavy rope (with which camels are tied) on
his head which is as long as seventy yards."4
So we understand from these traditions that when one does not perform
any night "prayer, one gets up after Satan has urinated in his ear, and
1
303
placed three knots on the back of one's head, and a long heavy rope on
one's head, which means that Satan has had total control of him;
whereas if he gets up at night to perform Sa/at (prayer), one would be
distant from Satan, and closer to Allah, the All-Merciful .
left."2
Recorded by Muslim.
Transmitted by Ibn Majah, and authenticated by al-Mundiri.
3
Transmitted by Imam Ahmad, and al-Mundiri said: '[tis sound.'
4
Recorded by al-Tirmidhi, and authenticated by ai-Bayhaqi.
2
304
5. Humbleness
Because pride is one of the characteristics of the Devil; Allah ~ said:
305
306
He
307
Sa'd ibn Abi Waqqas was in the company of the Prophet~' and he
said to them: "Is anyone amongst you powedess to get one thousand
virtues every day?" Amongst those who had been sitting there, one
asked: "How could one amongst us can get one thousand virtues every
day?'' He replied: "Say: 'Subhan Allah' one hundred times; for by
reciting them, one thousand virtues are recorded on your credit and one
thousand vices are blotted out. "3.
Abu Musa al-Ash'ari reported that the Prophet~ asked him: "Shall
I tell you a sentence from the treasure of Paradise?'' I said: "Yes." He
~said: "La haula wala quwwata ilia billah."4
Remembering Allah when going to bed
1. Hudhayfah said: "Whenever the Prophet intended to go to bed, he
would recite: 'Bismika Allahumma amutu wa ahya (With Your Name,
0 Allah, I die and I live)', and when he woke up from his sleep, he
would say: 'Al-hamdu-li-lahi-ladhi ahyana ba 'da rna amatana wa
ilaihi an-nushur (All Praises are for Allah Who has made us alive after
He made us die (sleep) and unto Him is the Resurrection)."5
308
Name I rise, so if You sh ould take my soul then have mercy upon it~
and if You should return my soul then protect it in the mat1Iler You do
so with Your Righteous Servants). ''3
6. Fatimah went to ask the Prophet for a servant, but she did not find
him (at home) and had to inform 'Aishah of her need. When he
came, 'Aishah informed him about _it. 'Ali added: 'The Prophet
came to us after we had gone to bed, saying: 'Shall I not tell you of a
thing which is better for you than a servant? When you (both) go to
bed: say 'Allahu Akbar' thirty-four times, and 'Subhan Allah' thirtythree times, 'Alhamdu lillah' thirty-three times, for that is better for
you than a servant!'~
that when the Messenger of Allah .;~. wanted to
sleep, he _p ut his right hand under his cheek and would say three times:
"0 Allah, guard me from Your PUnishment on the Day When You raise
up Your Servants~''5
7. Hafsah
4/f;. reported
8. Anas ibn. Malik reported that the Prophet ~ said: "When you go
to bed, say: 'Praise is due to Allah Who fed liS, provided us drink,
Recorded by al-Bukhari.
Recorded by ~J-Bukhari (7/318).and Muslim (2/92).
3
Recorded by al-Bukhari and Muslim.
" Recorded by al-Bukhari and Muslim.
5
Recorded by Abu Dawud, and al-Tinnidhi.
2
309
310
whom You have sent)." The Prophet replied: ''No, rather say: 'Wa
binabiyyi-ka-lladhi arsalta (in Your Prophet whom You have sent)." 1
311
312
entered, and in the Name of Allah we have gone out, and in Allah we
do trust', he should then greet his family.'' 1
1. Anas ibn Malik said: "When the Prophet entered the mosque~
he would say: 'Bismillah A/lahoma sal/i 'ala Muhammad', and when
he leaves the mosque, he would say: 'Bismillah Allahoma salli ~ala
Muhammad. "'2
2. Abu Usayd JJt, reported that the Prophet :i said: "When any one of
you enters the mosque, he should say: '0 Allah! Open for me the doors
of Your Mercy'; and when he steps out he should say: '0 Allah! I beg
of You Your Grace."'3
3. 'Abdullah ibn 'Amru ibn al-' As reported that the Prophet ii used
to say upon entering to the mosque: "I seek refuge in Allah, the
Greatest, in His Noble Face and His Eternal Reign, from the accursed
Satan." If one says so, the Satan says: "He is protected from me all
day long." 4
313
314
before the One Who created it, shaped it and opened its faculties of
hearing and seeing. Blessed is Allah, the best of Creators.'' He would
then say, between tashahhud and the pronouncing of salutation:
"Forgive me the previous and later, open and secret sins; and where I
have transgressed, as You know better than I. You are the First and the
Last. There is no god but You."
3. 'Aishah reported that the Prophet ~ used to say in his tuku ' and
sujud: 'Subbuh Al-Quddus, rabbu-1-mala 'ikati wa-r- ruh (Perfect and
Holy (He is), Lord of the Angels and ar-ruh (i.e. Gabriel~). "'1
4. Abu Sa'id al-K.hudri reported that when the Messenger of Allah
11 raised his head after bowing, he said: "0 Allah! Our Lord, to You be
praise that could fill all the heavens and the earth, and all that pleases
You besides (these). 0, You are worthy of praise and glory, most
worthy of what a servant says, and we all are Your Servants, no one
can withhold what You give or give what You withhold, and riches
cannot avail a wealthy person against You. ''2
5. Abu Huraynih 4& reported that the Prophet ~ said: "The nearest a
servant comes to his Lord is when he is prostrating himself, so make
supplication in this state. "3
6. He also reported that the Prophet ;i used to say when in a state of
prostration: "0 Lord, forgive me all my sins; small and great, the first
and last, open and secret. "4
7. Ibn 'Abbas
reported that the Prophet ~ used to say between the
two prostrations: "0 Allah, forgive me, have mercy on me, guide, heal,
and provide for me. " 5
Recorded by Muslim.
Recorded by Muslim.
3
Recorded by Muslim.
4
Recorded by Muslim.
~Recorded by Abu Dawud and al-Bayhaqi.
2
315
1. Thawban
reported that when Prophet : i fullshed his prayer, he
begged forgiveness three times saying: ''0 Allah! You are Peace, and
peace comes from You; Blessed are You, 0 Possessor of Glory and
1
Honour~''
lahul-hamdu, wahuwa ala kulli shai .in qadir. Allahumma Ia mani 'a
lima a 'taita, wa Ia mu 'tiya lima mana 'ta, wa Ia yanfa 'u dhal-jaddi
minka-1-jadd. (None has the right to be worshipped but Allah and He
has no partner in Lordship, nor worship, nor in the Names and
Attributes, and for Him is the Kingdom and all praises are for Him and
He is Olllliipotent. 0 Allah! Nobody can hold back what you give and
nobody can give what You hold back. Hard efforts (by anyone for
anything) cannot benefit anyone against Your Will." And al-Hasan
sai<t "Al-jadd" means prosperity.
3. Abu Huryrah .., reported that the Prophet .; 1 said: "If anyone sits at a
place where he does not remember Allah, deprivation will descend on
1
Recorded by Muslim.
Recorded by Muslim.
316
him from Allah; and if he lies at a place where he does not remember
Allah, deprivation will descend on him from Allah" 1
The Prophet ~ said: "Whoever says: 'Subhan Allah wa bihamdihf one
hundred times a day, will be forgiven all his sins even if theywere as
much as the froth of the sea."~
2. Anas ibn Malik .:;$i; reported that Allah's Messenger ;I said: "When a
Muslim is atllicted with some trouble in his body, an angel is told to
record for him those of his good deeds which he was accustomed to
doing. Then if Allah cures him He washes and purifies him (from
sins), but if He takes him, in death;. He forgives him and shows mercy
on him."4
3. Abu Bakrah reported that the Prophet~ ~id: "The supplication
to be used by one who is distressed are: '0 Allah! Your Mercy is what
I hope for. Do not abandon me to myself, for an instant, but put all my
affairs in good order for me. There is no god but You."5
4. Sa'd ibn Abi Waqqas reported that the Messenger of Allah~
said: "No Muslim will supplicate to Allah for anything and fail to
receive an answer when he uses the supplication that Dhun...Nun
(Yunus ~)used when he was in the belly of the whale: 'There is no
god but You, to Whom be Glory; I was indeed a wrongdoer. "'6
1
317
318
'Ali ibn Abi Talib said: "A slave, who had settled the tenns of his
freedom with his master, approached me and said: 'I am not able to
discharge my instalments, according to the agreement, so I ask you to
help me'. I told him: ~shall I teach you a supplication which the
Prophet ti taught me, whereby Allah will discharge you of your
obligation (debt) even if it were as heavy as a mountain? Supplicate by
saying: 'Allah, make that which is permissible sufficient for me, .so as
to make me independent of that which is forbidden, and from Your
Grace bestow upon me self-sufficiency, which would make me
independent of all beside You. "'1
Remembering Allah when visiting the sick
Ibn 'Abba_s reported that the Prophet ;I said: "If anyone visits a sick
person whose time of death has not come, and says with him seven
times: 'I ask Allah, the Mighty, the Lord of the Mighty Throne, to cure
you,' Allah will cure him from that disease."2
Remembering Allah when entering a graveyard
Buraydah 4P> reported that the Prophet taught them to say, when they
went out to the graveyard: "Peace be upon you, the inhabitants of the
city (i.e. graveyard), among the believers, and God willing we shall
join you. I beg of Allah peace for us and for you.''3
Remembering Allah when the wind blows
'Aishah reported that the Prophet ;I used to say, when he heard the
wind blowing violently: "0 Allah, I ask You for its good; the good in
it, and the good of what You have sent with it; and I seek refuge in
You from its evil; the evil in it, and the evil of what You sent with it. "4
Recorded by al~Tinnidhi.
by al-Tirmidhi and Abu Dawud, al-Haklln and al-Dhahabi.
3
Recorded by Muslim.
4
Recorded by Muslim.
1
2
Recorded
319
320
*'
at a place
'Amru ibn Abi Salamah said: "I was a boy under the care of the
Messenger of Allah, and my hand used to roam around the dish wbile I
was eating. So the Prophet~ said to me: '0 boy! Mentjon the Name of
Allah, eat with your right hand, and eat from the dish whatever is
nearest to you. " 2
'Aishah reported that the Prophet ;i said: "When one of you intends
to eat, he should mention the Name of Allah at the beginning, however
if he forgets to do so then he shoud say: 'ln the Name of Allah, at the
beginning and in the end. "'3
Anas ibn Malik reported that the Prophet~ said: "Verily, Allah~
is pleases with His Servant who eats his meal and praises Him for it,
and drinks (water) and praises Him for it.'"'
Abu Ayyub al-Ansari reported that when the Prophet ~ ate and
drank, he said: "Praise be to Allah Who has given (us) food and drink
and made it easy to swallow, and provided an exit for it."5
Recorded by Muslim.
Recorded by al-Bukh@ri and Muslim
3
Recorded by al-Tirmidhi who categorised it as hasan sahih.
4
Recorded by Muslim.
5
Recorded by Abu Dawud.
2
321
Yus/ih balakum' (May Allah give you guidance and improve your
condition)."'
Remembering Allah when hearing the crowing of a
cockerel, braying of a donkey, and barking of a dog
Abu Hurayah reported that the Prophet ti said: "When you hear the
braying of a donkey, seek refuge in Allah from Satan the outcast; for
the donkey has seen a devil. But when you hear the crowing of a
cockerel, ask for Allah's Blessings, for their crowing indicates that he
bas seen an ange1."2
Jabir ibn 'AbdiUah reported that the Prophet~ said: ''When you
hear the barking of dogs or the braying of asses at night, seek refuge in
Allah, for they see that which you do not see." 3
Remembering Allah when leaving a gathering
Abu Hurayrah .$ reported that the Prophet ;I said: ''If a person joins a
gathering in which fruitless talk takes place, and if that person before
leaving the gathering prays, '0 Allah! Holy You are, and all praise is
for You; I bear witness that there is none worthy of worship save You;
I ask for YoUr forgiveness and turn to You', such a person would be
forgiven for his participation in such a gathering. "4
Abdullah ibn 'Umar reported that the Messenger of Allah ~
seldom got up to leave a gathering without using this supplication for
his companions: "0 Allah, apportion to us such fear of You as will
come between us and our acts of disobedience to You; such obedience
to You as will bring us to Your Paradise; and such certainty that the
calamities of this world will be made easy for us by You. Let us enjoy
our hearing, sight and power, as long as You do grant us life, and do
the same for those who inherit from us. Grant us revenge on those who
have wronged us, and help us against those who are hostile to us. Let
no calamity befall our religion, let not worldly affairs be our greatest
1
Recorded by al-Bukhari,
Recorded by al-Bukhari and Muslim.
3
Recorded by Ahmad and Abu Dawud.
4
Recorded by al-Tirmidhi.
2
322
care of all, that we know about, and let not those who do
mercy towards lJ,S rule over us. " 1
not show
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324
night, with fmn faith in it, and dies before the morning, he would be
from the people ofParadise.'' 1
reported that the Prophet ~. said: "He who recites
in the morning and in the evening (these words): 'Subhan Allah wa
bihamdihi' one hundred times, one could not bring on the Day of
Resurrection anything excellent than this except one who utters these
words ot utters more than these words. ''-2
2. Abu Hurayrah
3. 'Abdullah ibn K.hubayb ~ said: "We went out one rainy and
intensely dark night to look for the Messenger of Allah~ (in order for
him) to lead us in prayer, and when we found him, he asked: 'Have
you prayed?', but I did not say anything. So he~ said: 'Say', but I did
not say anything. He again said: 'Say', but I did not say anything. He
then said: 'Say'. So I replied: 'What am I to say?' He said: 'Say: (Say,
He is Allah, One) and al-mu 'awwadhatan three times in the morning
and evening; they will serve you for every pmpose. " 3
4. Abu Hurayrah
in the
Recorded by al-Bukhari.
Recorded by Muslim.
) Recorded by Abu Dawud and al-Tirmidhi
4
Recorded by Abu Dawud and al-Tinnidhi.
2
325
6. Thawban reported that the Prophet ;i said: Hlf any Muslim says
three times, evening and morning: 'I am pleased with Allah as Lord,
with Islam as a religion, and with Muhammad as Prophet', Allah
would certainly please him on the Day of Resurrection. '' 1
7. AbuHurayrah said: ''A person came to the Prophet~' saying: '0
Messenger of Allah, I was stung by a scorpion during the night.'
Thereupon he ;i replied: 'Had you recited these words in the evening:
'I seek refuge in the Perfect Words of Allah from the evil of what he
has created', it would not have done any harm to you. "'2
8. Abu Bakr said to the Prophet :_i: "Tell us a word which we may
repeat in the morning, evening; and when we wake. So he ~
commanded us to say: '0 Allah! Creator of Heavens and Earth;
Knower of all that is hidden and open; You are the Lord ofeverything;
the angels testify that there is no god but You, for we seek refuge in
You from the evil within ourselves; from the evil of the accursed Devil
and the evil of his suggestion of partnership with Allah, and that we
earn sin for ourselves or transfer it to any Muslim."3
9. Anas ibn Malik reported that the Prophet~ said: "If anyone says,
in the morning or evening: '0 Allah! In the rooming I call You, the
bearers of Your Throne, Your angels and all Your creatures to witness
that You are Allah (God); and there is no god but You, and that
Muhammad is Your Servant and Messenger,' Allah would emancipate
a quarter of him from Hell. If anyone says it twice, Allah would
emancipate half of him. If anyone says it thrice, Allah would
emancipate three quarter of him. But if he says it four times, Allah
would emancipate him (completely) from Hell."
10. 'Abdullah ibn 'Umar said: "The Messenger of Allah ;i never
failed to utter this supplication, in the evening and morning: '0 Allah,
I ask You for security in this world and the Hereafter: 0 Allah! I ask
You for forgiveness and security in my religion and my worldly affairs,
in my family and my property; 0 Allah! Conceal my fault (or faults,
according to 'Uthman's version), and keep me safe from those things
1
Recorded by al-Tinnidhi.
Recorded by Muslim ( 17/32 Sharh a1-Nawawi).
3
Recorded by Abu Dawud and a]-Tinnidhi.
326
327
328
329
330
Conclusion
The first book of this study ends with these previous information about
Satan, and if Allah wills, it will be followed by the second book which
will tackle the following subjects:
1.
4.
5.
sorcerers~
7.
8.
Types of knots a man has against his wife (the binding) and
the marmer of undoing each type with the Qur' an, the Sunnah
and supplications to Allah.
9.
12. The reality of what is called: the appearance of spirits, and the
way to nullify it.
331
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