.
CLASS 3
.
‘AYAHS & ADHKAAR FOR PROTECTION’
.
We read about the Factors of Imaan that can help protect us & how to dispel shaitaan. Now we will look into the Ayahs & Adhkaar for Protection.
.
III. AYAHS FOR PROTECTION & TO REPEL SHAITAAN
.
Allaah [The Most High] hears the one who seeks His Refuge and knows what the person is seeking. Allaah is able to do all things and He alone is the One from Whom refuge is sought – none amongst His creation [has the right to be invoked] for refuge nor for shelter; rather He is The Only One Who gives refuge to those who [invoke] Him for refuge. He is the One Who protects and shelters them against the evil of that which they seek refuge against. The reality of seeking refuge is to flee from something that terrifies a person and [seeking protection] from one who can protect and give shelter.
.
There is neither a protector for a servant nor one to grant him refuge besides Allaah. Allaah [Glorified be He] suffices the one who relies on Him and He is enough for the one who seeks shelter from Him. Allaah is the One who provides safety against the fear of the one who is fearful and gives support to the one who seeks support. He an Excellent Protector and an Excellent Helper.
.
i. Surah al-Baqarah repels shaytan from the house
..
The Prophet ﷺ said:
.
“Do not turn your houses into graveyards, for verily shaytan flees from the house in which Surah al-Baqarah is recited.” (Sahih Muslim)
.
“Recite the Qur’an for verily it will come on the Day of Judgement as an intercessor for its reciters; recite the two flowers al-Baqarah and Al Imran, for they will come on the Day of Judgement as though they are two clouds, or shade or two flocks of birds stretching their wings in the air, pleading for those who recite them. Recite Surah al-Baqarah, for to take it is a blessing, and to give it up is a cause ofgrief, and the magicians cannot confront it
.
ii. Reciting the last two verses of Surah al-Baqarah prevents evil and harm:
.
The Prophet ﷺ said: “Whosoever recites the last two verses of Surah al-Baqarah at night, it will be sufficient for him from the evil of all that harms.** (Sahih Bukhari)
.
Shaykh Ibn Baz said: “And the meaning – and Allah knows best – is that they protect him from every evil”, and Ibn al-Qayyim said: “What is correct is that they protect him from the evil that harms him.”
.
iii. Recite Ayat Al Kursi before sleeping
.
“…When you go to your bed, recite Ayat Al Kursi (al-Baqarah 2:255). Then Allaah will appoint a guard for you who will stay with you and no shaytaan (devil) will come near you until morning”. (Bukhaari & Muslim)
.
اللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَ الْحَـيُّ الْقَيُّوْمُ ۚ لَا تَأْخُذُهٗ سِنَةٌ وَّلَا نَوْمٌ ۗ لَهٗ مَا فِى السَّمٰوٰتِ وَمَا فِى الْاَ رْضِ ۗ مَنْ ذَا الَّذِيْ يَشْفَعُ عِنْدَهٗۤ اِلَّا بِاِ ذْنِهٖ ۗ يَعْلَمُ مَا بَيْنَ اَيْدِيْهِمْ وَمَا خَلْفَهُمْ ۚ وَلَا يُحِيْطُوْنَ بِشَيْءٍ مِّنْ عِلْمِهٖۤ اِلَّا بِمَا شَآءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمٰوٰتِ وَا لْاَ رْضَ ۚ وَلَا يَــئُوْدُهٗ حِفْظُهُمَا ۚ وَ هُوَ الْعَلِيُّ الْعَظِيْمُ
.
allohu laaa ilaaha illaa huw, al-hayyul-qoyyuum, laa ta-khuzuhuu sinatuw wa laa na-uum, lahuu maa fis-samaawaati wa maa fil-ardh, mang zallazii yasyfa’u ‘ingdahuuu illaa bi-iznih, ya’lamu maa baina aidiihim wa maa kholfahum, wa laa yuhiithuuna bisyai-im min ‘ilmihiii illaa bimaa syaaa, wasi’a kursiyyuhus-samaawaati wal-ardh, wa laa ya-uuduhuu hifzhuhumaa, wa huwal-‘aliyyul-‘azhiim
.
Allah is the One Who alone deserves to be worshipped. He is the One who lives perfectly without any death or deficiency. He exists by Himself and is not in need of any of His creation. The creation only exists through Him and is always in need of Him. Drowsiness or sleep does not come upon Him due to the perfection of His life and existence. He alone controls the heavens and the earth. No one can intercede before Him without His acceptance and permission. He knows what has happened in the past and what will happen in the future. The creation has no share in His knowledge unless He wills to grant them some of it. His Throne covers the vastness of the heavens and the earth. It is not difficult for Him to preserve the heaven and the earth. He is High in His essence and attributes and Great in His dominion and authority.
(Al-Baqarah:255)
.
Start teaching this habit to your children from their early years and it will be an amazing sadaqah jaariyah for you!
.
iv. Use al-mu’awwidhatayn and Surah Ikhlaas with the right intention.
.
This means the two surah’s for seeking refuge, which are the last two chapters of the Quran: surah Al-Falaq and surah An-Naas.
.
Awadha (عوذ) means he refuged and both surahs are in fact two supplications that begin with: Say: I seek refuge in the Lord . . . So next time you recite them, do so with a strong conviction they are an actual supplication and protection for you.
.
Ibn Al-Qayyim said that “the effectiveness of these surahs is great to repel magic, evil eye, and the rest of the evils and the need for a slave to seek Allah’s protection from these two surahs is greater than his need for self, eating, drinking, and wearing dress [Al-Fawwaid]
.
a. Recite Surah Al-Ikhlaas, Al-Falaq, and An-Naas three times in the morning and evening.
.
The Prophet ﷺ said: ‘Qul Hoo wAllahu Ahad’ and ‘Muwaidaitain’ when you enter the evening and when you wake up in the morning three times and it will protect you from everything.(Tirmidhee # 3575), Aby Daud (# 5084).
.
Make this a habit and you will gain protection and the great reward of reviving a sunnah, in shaa Allah!
.
b. Blow these surahs over your body before you go to sleep.
.
Aisha narrated that whenever Allah’s Messenger went to bed every night, he used to cup his hands together and blow over it after reciting surah Al-Ikhlaas, surah Al-Falaq and saurah An-Nas, and then rub his hands over whatever parts of his body he was able to rub, starting with his head, face, and front of his body. He used to do that three times. [Al-Bukhaaree]
.
IV. ADHKAAR (REMEMBERANCE OF ALLAH)
.
There is no doubt that when a person is close to Allaah, always remembering Him (dhikr) and reading Qur’aan, he is less likely to be affected by evil and harm from the devils of mankind and the jinn. The Prophet ﷺ used to seek refuge with Allaah for himself, and the greatest means of seeking refuge that is available to the Muslim is reading the Book of Allaah, above all the Mi’wadhatayn, Soorat al-Faatihah and Aayat al-Kursiy.
.
Turning to Allah, may He be exalted, and asking Him for well-being and protection from all ills, evils and harms is amongst the great acts of worship and good deeds of obedience. Allah, may He be glorified and exalted, loves those who seek His help, those who turn to Him, and those who seek refuge in His might and power.
.
Among the saheeh du’aa’s for refuge that have been narrated from the Prophet ﷺ are:
.
i. Tasmiyah (saying ‘bismillah’) in everything
.
Abu Mulayh stated, “A man informed me that he was riding behind the Prophet ﷺ when his camel stumbled so he said: ‘May shaytan be cursed/ The Prophet ﷺ said, ‘Do not say ‘may shaytan be cursed’ for if you say that he will feel proud until he becomes like a house. He will claim that it was his strength that overpowered it; rather, say ‘Bismillah* (In the name of Allah), for if you say that he will be humiliated until he becomes like a fly.’” (Abu Dawood)
.
Shaykh Abdullah Al Tayyar (A known Raqi) said, When we recited on people who had been possessed and spoke to the jinn and asked the reason for their entering the possessed, they would reply that he threw a stone and did not say bismillah’ or did such and such and did not say ‘bismillah\ So, the Muslim should be conscious of this and say ‘bismillah whenever he does something like opening a door or throwing something and so on.
.
ii. Recite this when at a new place.
.
أَعـوذُ بِكَلِـماتِ اللّهِ التّـامّاتِ مِنْ شَـرِّ ما خَلَـق
.
‘A’oothu bikalimaatil-laahit-taammaati min sharri maa khalaq.
.
I seek refuge in the Perfect Words of Allah from the evil of what He has created.
.
(Three time in the evening)
.
Virtue:
.
Allah’s Messenger ﷺ said: “When any one of you stays at a place, he should say (the above) Nothing would then do him any harm until he moves from that place.” (Muslim)
.
iii.
.
أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّةِ. مِنْ غَضَبِهِ، وَعِقَابِهِ، وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ، وَأَنْ يَحْضُرُونِ
.
A’oodhu bi kalimat-illah il-tammati min ghadabihi wa ‘iqabihi, wa min sharri ‘ibadihi wa min hamazat al-shayateeni wa an yahduroon
.
I seek refuge in the perfect words of Allah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence.
.
iv. Dhikr of Reliance on Allah
.
And one may recite the words of Allah:
.
حَسْبِـيَ اللّهُ لا إلهَ إلاّ هُوَ عَلَـيهِ تَوَكَّـلتُ وَهُوَ رَبُّ العَرْشِ العَظـيم
.
Hasbiyallaahu laa ‘ilaaha ‘illaa Huwa ‘alayhi tawakkaltu wa Huwa Rabbul-‘Arshil-‘Adheem .
.
Allah is sufficient for me . There is none worthy of worship but Him . I have placed my trust in Him, He is Lord of the Majestic Throne
.
Virtue
.
Abu’d-Darda’ (may Allah be pleased with him) said: “Whoever says in the morning and in the evening (the above), seven times, Allah, may He be exalted, will suffice him for what concerns him,” (Abu Dawood).
.
v. Dua to protect children
.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with them both) said: “The Prophet ﷺ used to seek refuge with Allaah for al-Hasan and al-Husayn. He ﷺ said: ‘Your father [i.e., Ibraaheem] used to seek refuge with Allaah for Ismaa’eel and Ishaaq with these words: (Narrated by al-Bukhaari)
.
أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ ، وَهَامَّةٍ ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ
.
U’eedhukuma bi kalimat Allah al-tammati min kulli shaytanin wa hammah wa min kulli ‘aynin lammah
.
I seek refuge for you both in the perfect words of Allah, from every devil and every poisonous reptile, and from every evil eye
.
Above is for two children; you can replace u’eedhukumaa’ (I seek refuge for you both) by u’eedhuka (for one boy), u’eedhuki (for one girl) or u’eedhukum (for more than three children). Memorize this supplication and use it on the children consistently. Use a sticky note in the house to remember if needed.
.
With regard to the meaning of laammah (translated here as “bad”), al-Khattaabi said: “What is meant here is every disease or harm that a person may suffer such as insanity or mental disturbance.”
.
Some other Duas for protection against evil in general
.
بِسـمِ اللهِ الذي لا يَضُـرُّ مَعَ اسمِـهِ شَيءٌ في الأرْضِ وَلا في السّمـاءِ وَهـوَ السّمـيعُ العَلـيم
.
Bismillaahil-lathee laa yadhurru ma’as-mihi shay’un fil-‘ardhi wa laa fis-samaa’i wa Huwas-Samee ‘ul- ‘Aleem.
.
In the Name of Allah, Who with His Name nothing can cause harm in the earth nor in the heavens, and He is the All-Hearing, the All-Knowing.
.
Virtue:
.
The Prophet ﷺ said, “Whoever recites it three times in the morning will not be afflicted by any calamity before evening, and whoever recites it three times in the evening will not be overtaken by any calamity before morning.”(Abu Dawud, At-Tirmidhi, Ibn Majah & Ahmad).
.
اللّهُـمَّ عالِـمَ الغَـيْبِ وَالشّـهادَةِ فاطِـرَ السّماواتِ وَالأرْضِ رَبَّ كـلِّ شَـيءٍ وَمَليـكَه ، أَشْهَـدُ أَنْ لا إِلـهَ إِلاّ أَنْت ، أَعـوذُ بِكَ مِن شَـرِّ نَفْسـي وَمِن شَـرِّ الشَّيْـطانِ وَشِـرْكِه ، وَأَنْ أَقْتَـرِفَ عَلـى نَفْسـي سوءاً أَوْ أَجُـرَّهُ إِلـى مُسْـلِم
.
Allaahumma ‘Aalimal-ghaybi wash-shahaadati faatiras-samaawaati wal’ardhi, Rabba kulli shay ‘in wa maleekahu, ‘ash-hadu ‘an laa ‘ilaaha ‘illaa ‘Anta, ‘a’oothu bika min sham nafsee, wa min sharrish-shaytaani wa shirkihi, wa ‘an ‘aqtarifa ‘alaa nafsee soo’an, ‘aw ‘ajurrahu ‘ilaa Muslimin.
.
O Allah, Knower of the unseen and the evident , Maker of the heavens and the earth , Lord of everything and its Possessor , I bear witness that there is none worthy of worship but You . I seek refuge in You from the evil of my soul and from the evil of Satan and his helpers . (I seek refuge in You) from bringing evil upon my soul and from harming any Muslim.
.
(Abu Dawood & Tirmidhi)
.
Undoubtedly, when a person persists in reciting the adhkaar (dhikr) for morning and evening, and the adhkaar for going to sleep, and others, this will have a great effect in protecting him from evil, because it will be like a stronghold for him, by Allaah’s Leave.
. .
CLASS 4
.
POSSESSION (AL-MASS)
.
Definition:
.
Linguistically: In the Arabic language this is when the jinn afflicts and touches a person. It was then more commonly used to mean possession.
.
In the terminology of the shariah, possession is when a person is harmed by a jinni from within his body, or outside of it or both; it is more general than convulsions (al-sar‘).
.
Types of Possession (al-Mass):
.
Kulli’ – Complete possession: this is when the jinni afflicts the whole body, like those people who have convulsions.
.
‘Juz’i– Partial possession: this is when the jinni afflicts a certain limb or part of the body, such as the leg, shoulder, or tongue
.
‘Da’im’ – Continuous possession: this is when the jinni Remains in the body for a long period of time
.
‘Ta’if – Partial possession: this is when the effects are only felt for a few minutes, like severe nightmares.
.
Symptoms of Possession (al-Mass):
.
Before we discuss the symptoms of possession, the following should be noted:
.
For every illness there are symptoms which usually indicate its presence. We say ‘usually’ because certain illnesses may share the same symptoms. This is why it is important for the one treating that he checks and verifies the illness in front of him; this does not happen without experience, skill and success granted by Allah. Since possession is from the illnesses a person is afflicted with, it shares certain symptoms with other illnesses, however, the experienced person who is pious in his sayings and actions will usually be able to diagnose it. In many cases, certain people who recite over the possessed hasten in their judgement, so one person may say: it is possession, whilst another may claim it is magic, and a third person may say it is the evil eye. It is obligatory upon the one who recites [over others] to fear Allah and to remember His saying:
.
“And follow not (O man i.e., say not, or do not or witness not) that of which yon have no knowledge. Verily! The hearing, and the sight, and the hearty of each of those one will be questioned (by Allah).” (Surah al-Isra’, verse 36)
.
Do not follow – O son of Adam – that which you have no knowledge of, by following suspicions and conjecture. A person will be questioned about the good or bad that he used his hearing, sight and heart for and he will rewarded for the good and punished for the bad.
.
(Surah al-Isra:36)
.
Also, let it be known that speaking without knowledge in these affairs has many evil consequences. We will mention a story that we witnessed when a shaykh recited upon somebody. One raqu recited upon a girl and on doing so she collapsed and began to scream but the reciter continued to recite over her, and whilst reciting she said: “Do I have possession (al-mass)?” He replied: “There is nothing wrong with you,” and at this she calmed down and relaxed. After he finished reciting, he asked her brothers about this, and they informed him that someone who had previously recited upon her had told her she was possessed. This psychologically affected her and she started collapsing whenever she was recited upon. After she realised that there was nothing wrong with her, she returned back to normal. So, we advise all those who recite [over others] against making haphazard and random statements.
.
Let it also be known that this confusion which takes place amongst those who recite, also takes place amongst doctors, especially those who do not believe in the jinn and this type of possession. Hence, it may be that the patient is possessed but the doctors consider it to be a mental illness. We once met with a consultant, who informed us that when he receives patients of this nature, some of them leave without any change but after a while they become better and inform him that they went to someone who recited over them; they were cured by the will of Allah. The situation of the patient must be verified and properly diagnosed.
.
Reasons behind incorrect diagnosis:
.
There are many reasons why people are diagnosed incorrectly and without verification. The most prominent of these are:
.
Lack of fear of Allah; this is the reason for failure in everything.
.
Embarrassment – the correct diagnosis may not always be clear, but because the reciter does not want to seem ignorant in front of the patient and his/her family, he will give any answer rather than state that he does not know. This again comes back to the lack of fear of Allah.
.
Constant pressure from people on those who cure and recite upon others is another reason. In many instances, these people do not accept ‘no’ for an answer. This may cause that person to give any answer in order to be left alone; this is not something permissible for those that cure. We advise people not to pressurise the reciter/curer if he does not know the exact cause of the illness.
.
Confusion between illnesses and their symptoms – whether amongst those who cure [others] or amongst doctors. For example, those that recite over others may recite over one who is possessed, but because the jinm does not speak to him for a reason, he says it is “ayn* (the evil-eye). This is incorrect; just because the jinni does not speak, it does not mean he is absent. It may be that the jinni fled whilst the recitation took place or that it is mute.
.
Likewise, a person who is inflicted with the evil-eye, (which is a dangerous condition, as will be explained in the appropriate chapter),may be diagnosed as possessed. Sometimes the symptoms of magic, the evil-eye and possession may be similar to symptoms of physical and psychological illnesses. For example, from the symptoms of possession is anxiety, but this does not mean that every person who has anxiety is possessed (al-mass). This is because many psychological illnesses are a cause of anxiety, just as turning away from the remembrance of Allah is also a cause of anxiety. Allah says:
.
But whosoever turns away from My Reminder verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection. (Surah Ta-Ha, verse 124)
.
And whoever turns away from My reminder and does not accept it or respond to it shall have a constricted and miserable life in this world and in the Transitory Stage, and I shall lead him towards the gathering place on the Day of Judgment without eyesight and proof.
(Surah Taha:124)
.
Also, headaches can arise as a result of possession or as a result of physical illnesses. Ibn Hajr stated: “The reasons for headaches are many: from them is a tumour in the stomach or its veins, or a harsh trapped wind because it is full. They [i.e. headaches] may be due to violent movement such as sex and vomiting, or lack of sleep, or too much talking. Also from the causes are worry, grief, sadness, hunger and fever. Being struck on the head, having a brain tumour, lifting something heavy on the head, and over-heating or exposing the head to excessive cold can all lead to headaches.”(Fath Al Bari) So, does each headache necessarily mean there is possession involved?
.
The lack of belief amongst some people that possession (i.e. jinn possession) exists, especially amongst psychologists; this causes them to diagnose something which is on the opposite side of the spectrum from possession.
.
Lack of experience and knowledge; this leads to a downfall in everything. Ibn al-Qayyim mentions that the proficient doctor is the one who pays attention to twenty matters whilst seeking a cure. We will mention a few:
.
i. To view the illness and correctly identify it.
.
ii. To see what the illness was a result of, and the causes of its appearance.
.
iii. The habits of the patient.
.
iv. To cure the illness in a way that ensures that another more serious illness does not appear in its place.
.
v. To look at the illness and decide whether it is curable or not. If it is not curable, he does not give the patient false hope or cure him under false pretences.
.
vi. That he should have experience of the illnesses of the heart and soul and know their cure.
.
vii. To be kind and gentle with the patient, just as one is with a child.
viii. That he uses both natural and divine cures.
.
Symptoms of Possession:
.
Possession has many symptoms which indicate its presence; these symptoms can be for possession and for other illnesses. From these symptoms are those which take place whilst saying the adhan or reciting upon the afflicted, and also from them are those which take place whilst asleep and others which take place whilst awake:
.
Symptoms whilst saying the adhan or reciting:
.
The one who has been possessed (al-mass) will normally faint or collapse when the adhan is said in his ear or when he is recited upon. He may also go into convulsions or start to scream or cry whilst collapsing, or he may gaze at the sky or to the right and left.
.
Symptoms which occur whilst awake:
.
It should be noted that these symptoms are not specific to possession (al-mass), but may also be symptoms for other physical and psychological illnesses. These symptoms are:
.
a) Insomnia and anxiety.
b) Preferring to be alone and secluded.
c) Constant headaches for which there are no medical explanation.
d) Laziness and being absent minded.
e) Convulsions and epilepsy.
f) Lack of concern in matters of cleanliness and hygiene.
g) It is possible that none of these symptoms are present, or that there are other symptoms which are present. It should be known that these symptoms also occur in the one afflicted by magic.
.
Symptoms which occur whilst asleep:
.
Likewise, these symptoms are also not specific to possession:
.
a) Nightmares.
b) Disturbing dreams, such as seeing oneself on a desolate road, or seeing black cats and ghosts/phantoms etc.
c) Excessive laughing, or crying and screaming whilst asleep.
Situations in which a jinni enters a person
.
There is a difference between what causes the jinn to enter a person and the situation in which this will take place. The first refers to the reasons for which the jinn possess, whereas the second refers to the most likely state a person will be in when this possession occurs. In this section we will mention the second issue, as for the first issue then this will be mentioned shortly Insha Allah.
.
The situations [and states a person is likely to be in when] a jinni enters a person are:
.
a) Extreme anger.
b) Extreme fear.
c) Extreme happiness.
d) Extreme forgetfulness and negligence.
e) Drowning in one’s desires.
f) When one hurts and harms the jinn.
.
CONVULSIONS & FITS (AL-SAR’)
.
Definition:
.
Linguistically, it means to throw on the earth; it is used to refer specifically to humans collapsing in convulsions, referring to this well-known illness.
.
In the terminology of the shariah, it is an illness which prevents, but not totally, the physical limbs from moving, sensing and standing.
.
Convulsions (al-sar‘) are a disorder which afflicts a person in the brain, sometimes to the extent that he does not realise what he is saying. He is unable to connect what he has said with what he wishes to say. As a result of these convulsions a person may suffer from memory loss, and accompanying this disorder in the brain is a disorder which affects his movements, so he cannot command where he is going. He may even lose the ability to walk straight or at a normal pace.
.
Types of Convulsions (al-Sar):
.
They are of two types:
.
Convulsions caused by the jinn.
Medical convulsions.
Ibn al-Qayyim said: “Convulsions are of two types: a type that is a result of the mixing of evil spirits, and the other type is that which the doctors discuss and cure.” Here we will discuss the first of these two types; the second type can be found in the books of medicine.
.
The existence of convulsions [caused by jinn] has been proven by the texts of the Qur’an and Sunnah, as well as by the ijma’ (consensus) of the scholars, and by intellect (‘aql).
.
“Those who eat riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity”. (Surah al-Baqarah, verse 275)
.
Those who take interest will rise from their graves on the Day of Resurrection like a person who is afflicted by Satan: they will stand up from their graves and then fall like a person who is epileptic. This is because they made usury permissible and made no distinction between usury and that which Allah has permitted in terms of profit earned through sales transactions. They claimed, ‘Sale is like usury’, meaning that both are lawful since both lead to an increase in wealth. Allah refutes their comparison and explains that He has permitted sale because of the general and specific benefit it contains, and He has prohibited usury because it is oppressive and abusive of people’s wealth. The person who stops taking usury, and repents from his sin, after receiving Allah’s instruction prohibiting it and warning him against it, may keep the usury that he received in the past, without any sin. Then, whatever he does from then on, Allah will judge it. Whoever returns to taking usury after knowing of the prohibition deserves to enter the fire of Hell and to remain there eternally. The reference to remaining in the fire of Hell eternally in relation to those that believe in Allah’s Oneness is an indication of a long period of time; for only disbelievers will actually remain eternally in the fire of Hell.
(al-Baqarah:275)
.
Ibn Kathir said in explanation of this verse: “This means they will stand from their graves on the Day of Judgement, like the one who has had convulsions and then stands from his illness after the striking of shaytan; that is an uneven and imbalanced standing.”
.
Imam al-Qurtubl said: “In this verse, there is proof against those who deny convulsions from the jinn, those who instead claim it is only natural and that shaytan does not possess people nor does he afflict them with possession (al-mass).”
.
Reasons which cause the jinn to enter a person:
.
There are many reasons which cause the jinn to enter a person:
.
A test and trial from Allah
.
Indeed, Allah due to His infinite wisdom tests and tries His slaves with many calamities; convulsions are from these calamities.
.
Allah says: “…and we shall make a trial of you with evil and with good. And to Us you will be returned”. (Surah al-Anbiya’, verse 35)
.
Every believing and disbelieving soul will taste death in the world. And I test you, O mankind, in the worldly life through duties, blessings and hardships, then after your death you shall be returned to Me alone and nobody else, then I shall reward you for your deeds.
(Al-Anbiya:35)
.
It is incumbent upon the one who has been afflicted to be patient, and to seek the reward of Allah whilst utilising the permissible means to cure himself.
.
A punishment from Allah
.
This may be as a result of the slave committing sins. Allah says: “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much”. (Surah al-Shura, verse 30)
.
Whatever difficulty afflicts you, O people, in yourselves and your wealth it is because of the sins that your hands earned. Allah overlooks many of them and does not take you to task for them.
(Ash-Shura:30)
..
So as a person becomes more and more distant from his Lord and Creator, shaytan is able to overcome and overpower him. Hence, his life becomes miserable. Allah mentions: “And whosoever turns away blindly from the remembrance of the Most Gracious (Allah), We appoint for him shaytan to be a companion to him”. (Surah al-Zukhruf, verse 36)
.
And whoever turns away from this Qur’an that was revealed to Muhammad (peace be upon him), I shall set a satan upon him who will lure him with falsehood and lead him astray; it will remain with him wherever he goes.
.
Indeed, these satan companions who have been set upon those who turn away from the Qur’an, prevent them from the religion of Allah. They are unable to fulfil His commands and refrain from things He has not allowed; they think that they are guided to the truth and so they do not repent from their deviance.
(Az-Zukhruf:36-37)
..
Ibn al-Qayyim stated: “The majority of [cases of] possession by these spirits is as a result of the possessed having very little religion and their hearts and tongues being negligent of the remembrance of Allah, and seeking His protection. Consequently, these evil spirits meet the one who has isolated himself and has no weapon, and is in a sense naked, and thus are able to affect him. ” (Zad al-Ma’ad, vol. 4, p. 69.)
.
This is something we witnessed commonly in those we recited upon, for many of them had weak faith (tman) and were negligent of their religious duties, whilst others were drowning in their desires. Returning to Allah and leaving sins is an important way with which one can repel shaytan.
.
Due to desire, passion and love
.
A jinni may be attracted to a human, as Ibn Taymiyyah said, “This is from evil which has been made hardm (unlawful) by Allah, just as it is for humans even if they agree. So what if it is by force? This is evil coupled with oppression. The jinni should be made aware of the evil and oppression it is committing, and the fact that the law of Allah and His Messenger is also applicable to it.”
.
A means of revenge
.
Ibn Taymiyyah affirmed, “And it may occur – and this is the most common reason- out of hatred and revenge. For example, a human may harm one of them by urinating on them, or throwing hot water on them or killing them, (whether knowingly or unknowingly). The jinn are ignorant and oppressive by nature so they take revenge with that person with more than he deserves.”
.
So if this is the case and the person did it unknowingly, it should be explained to the jinn that a person who does something unintentionally does not deserve to be punished. If the incident took place in the person’s own house, the jinn are made aware that the person owns the house and thus has the right to do in it as he pleases from the lawful things. Rather it is not allowed for them to be in someone’s property without their permission, for they have their own places of dwelling such as ruins and caves etc.
.
Foolishness on the part of the jinn
.
Just as there are amongst humans those who harm others out of foolishness, then likewise this is also present amongst the jinn. Ibn Taymiyyah said: “It may be as a result of frivolity and wickedness; this is the least serious of cases. ”
.
As a result of magic
.
A magician may send a jinni into the person he wishes to place magic upon, so it enters and harms him. We have witnessed this in cases where the jinn have mentioned that they possess a person due to magic.
. .
Why Islam the True Religion 