Question:
Is it permissible to undo witchcraft by using witchcraft?.
Answer:
Praise be to Allaah.
Praise be to Allaah and blessings and peace be upon
the Messenger of Allaah and his family and companions.
Undoing the effects of witchcraft on one who has
been bewitched means that one of the following two
scenarios must apply:
1 _ That the ruqyahs prescribed in sharee'ah and
the prayers for refuge with Allaah that are narrated from
the Prophet (peace and blessings of Allaah be upon him)
and permissible medicines are used. There is nothing
wrong with that, but one must be careful to adhere to
the guidelines prescribed in Islam with regard to ruqyah.
See question no. 12918.
2 _ That the witchcraft is treated by means of
witchcraft, which means getting close to the jinn by means of
offering sacrifices and other kinds of acts of worship. This is
not permissible, because this is a devilish action, and
indeed it is major shirk and we must avoid it. Similarly it is
not permissible to treat the problem by asking
fortune-tellers, soothsayers and magicians for help and doing what
they say, because they are not believers and they are liars
and evildoers who claim to have knowledge of the
unseen and who deceive people. The Messenger of Allaah
(peace and blessings of Allaah be upon him) warned us
against going to them and believing what they say. He
(peace and blessings of Allaah be upon him) said:
"Whoever goes to a fortune-teller and asks him about
something, his prayer will not be accepted for forty days." And
he (peace and blessings of Allaah be upon him)
said: "Whoever goes to a soothsayer and believes what he
says has disbelieved in that which was revealed to
Muhammad (peace and blessings of Allaah be upon him)."
The practitioners of witchcraft are kaafirs and it is
not permissible to go to them or to ask them about
anything or to believe them.
It was narrated in a saheeh report that the Messenger
of Allaah (peace and blessings of Allaah be upon him)
was asked about nashrah. He said: "It is the work of
the Shaytaan." Narrated by Imam Ahmad in his
Musnad, 3/294; Abu Dawood in his
Sunan, 3868, with a jayyid isnaad.
Nashrah means undoing witchcraft by means
of witchcraft. What the Prophet (peace and blessings
of Allaah be upon him) meant by nashrah is that which
the people of the Jaahiliyyah used to do, when they
would ask the practitioners of witchcraft to undo spells,
or undoing witchcraft by means of a spell from
another practitioner of witchcraft.
With regard to undoing witchcraft by means of
ruqyah and prayers for refuge with Allaah as prescribed
in sharee'ah, and permissible kinds of medicine, there
is nothing wrong with that. This was stated by Ibn
al-Qayyim and Shaykh `Abd al-Rahmaan ibn Hasan in
Fath al-Majeed, and also by other scholars. Allaah is the
One Whom we ask to keep the Muslims safe from all
evils and to preserve their religious commitment and help
them to understand their religion, and to keep them safe
from everything that goes against His laws. May Allaah
send peace and blessings upon His slave and
Messenger Muhammad and upon his family and companions.
See Majmoo' Fataawa Samaahat al-Shaykh Ibn
Baaz (may Allaah have mercy on him, 3/280.
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Question:
What do you say about the devils being chained up
in Ramadaan?.
Answer:
Praise be to Allaah.
Al-Bukhaari (1899) and Muslim (1079) narrated from
Abu Hurayrah (may Allaah be pleased with him) that
the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "When Ramadaan comes, the gates
of Paradise are opened, the gates of Hell are closed, and
the devils are chained up."
The scholars differed as to the meaning of the devils
being chained up in Ramadaan.
Al-Haafiz ibn Hajar said, quoting al-Haleemi: It may
be interpreted at meaning that the devils are not able to
tempt the Muslims as they are at other times because they
are busy with the fast which controls their desires, and
with reading Qur'aan and dhikr (remembrance of
Allaah). Another scholar _ someone other than al-Haleemi _
said that what is meant by the devils is some of them,
namely the maarids (strong devils), who are chained up.
`Iyaad said: it may be interpreted in a literal sense,
and that is as a sign to the angels that the month has
begun, and in veneration of its sanctity, and so as to prevent
the devils from harming the Muslims. And it may be interpreted as referring to the great amount of reward
and forgiveness, and that the devils tempt people less, so it
is as if they are chained up. This second interpretation
is supported by the fact that according to a report
narrated by Yoonus from Ibn Shihaab which is recorded by
Muslim it says "the gates of mercy are opened". The chaining
up of the devils may also be understood as a metaphor
for them being unable to tempt people and make their
whims and desires attractive to them. Al-Zayn ibn al-Muneer
said: The first view is most likely to be correct, and there is
no need to try to understand it in anything other than
the literal sense.
Fath al-Baari, 4/114.
Shaykh Ibn `Uthaymeen (may Allaah have mercy on
him) was asked about the words of the Prophet (peace
and blessings of Allaah be upon him) "and the devils
are chained up," _ yet we still see people suffering
from epilepsy during the day in Ramadaan, so how can
the devils be chained up when some people are
suffering epileptic fits?
He replied: In some versions of the hadeeth it says
"and the strong devils (maarids) are chained up" _ this
is narrated by al-Nasaa'i. This hadeeth is speaking of
matters of the unseen, so we have to accept it and not discuss
it any further. This is safer for a person's
religious commitment. Hence when `Abd-Allaah, the son of
Imam Ahmad ibn Hanbal said to his father, "Some people
suffer epileptics fits during the day in Ramadaan," the
Imam said: "This is what the hadeeth says and we do not
discuss this."
Moreover it seems that what is meant by their
being chained up is that they are prevented from
tempting people, based on the fact that there is a great deal
of goodness and many people turn to Allaah during Ramadaan.
Majmoo' al-Fataawa, 20.
Based on this, the chaining up of the devils is
something that happens in a real sense, about which Allaah
knows best. This does not mean that evil things do not
happen or that people do not commit sin. And Allaah knows best.
See also question no. 12653.
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Question:
Is it possible for a person who has been affected by
envy (hasad) to know whether the envy came from himself
or from another person? What is the remedy in either case?.
Answer:
Praise be to Allaah.
Firstly:
If a person looks at something he has with
admiration and he does not pray for barakah (blessing) for it, by
saying "Baarik Allaahu fihi (may Allaah bless it)" and the
like, and this thing is then affected in some way, then it
is possible to know that he has inflicted hasad on himself.
It is not possible to know that a specific person is the
one who has envied you, except in circumstances such as
those described above, such as if a person enters your shop
and starts to admire it but does not pray for it to be
blessed, then things in the shop get broken or damaged.
This applies in cases where the effect is seen
straightaway. But if a long time passes before something happens,
then we cannot be certain that a specific person has
envied him.
There are means that some people use to find out
who has put the evil eye on something or someone, but
these are not prescribed or approved of in sharee'ah, rather
they are devilish means, such as imagining (the person
who caused it) during recitation of Qur'aan as a remedy,
or seeking the help of the jinn and devils (shayaateen)
to find out such things.
The scholars of the Standing Committee said:
With regard to imagining (the person who caused
it) during recitation of Qur'aan as a remedy, this is a
devilish procedure which is not permitted, because it is
seeking the help of the devils (shayaateen), who appear to
the sick person in the form of the one who afflicted him.
This is something that is haraam, because it involves
seeking the help of the devils, and because it stirs up
enmity between the people, and spreads fear and mistrust
among people, so it comes under the verse in which Allaah
says (interpretation of the meaning):
"And verily, there were men among mankind who
took shelter with the males among the jinn, but they
(jinn) increased them (mankind) in sin and transgression"
[al-Jinn 72:6]
They said: It is not permissible to seek the help of
the jinn in order to find out what has been done and how
it should be treated, because seeking the help of the jinn
is shirk. Allaah says (interpretation of the meaning):
"And verily, there were men among mankind who
took shelter with the males among the jinn, but they
(jinn) increased them (mankind) in sin and transgression"
[al-Jinn 72:6]
And He says (interpretation of the meaning):
"And on the Day when He will gather them (all)
together (and say): `O you assembly of jinn! Many did you
mislead of men,' and their Awliyaa' (friends and helpers)
amongst men will say: `Our Lord! We benefited one from the
other, but now we have reached our appointed term which
You did appoint for us.' He will say: `The Fire be your
dwelling place, you will dwell therein forever, except as
Allaah may will. Certainly your Lord is AllWise, AllKnowing'"
[al-An'aam 6:128]
What is meant by benefiting from one another is that
the humans venerated the jinn and humbled themselves
to them and sought their help, so the jinn served them
and did what they wanted, and brought them what they
asked for _ including telling them the nature and causes
of sickness, things which the jinn can see but humans
cannot. But they may tell them lies because they cannot be
trusted and it is not permissible to believe them.
Majallat al-Da'wah, no. 1682.
Secondly:
With regard to treating one who has been affected by
envy, there are two ways of doing this:
If the person who envied him is known, he may be
asked to do ghusl and the water used should then be poured
on the "victim". If he is not known then the remedy is
by means of ruqyah and the dhikrs prescribed in sharee'ah.
For more details on the evil eye and envy (hasad),
and the differences between them, and how to protect
oneself against them, please see the answers to questions
no. 20954. 7190, 11359,
12205.
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Question:
I was living in flat in sharjah,after some month passed
i realised the fingure print with blood was on the wall
and on the floor and the same day the noise started
coming, so i left that flat and move to another one, in that also
the same thing happened, then i send my family back
hone, now i am staying with my freind,their also i realise
the noise, but if i stayed alone, then it trouble me lot, i
used to prayer 5 time and receit the quran in morning and
while going to bed i read shura al-muzzammil 7 time &
shura al-mulk. Now slowing its reducing. Please could u
tell me what step i should take.
Answer:
Praise be to Allaah.
These noises and actions may come from the jinn.
The jinn are part of the creation of Allaah whose existence
we must believe in, because Allaah mentions them in
many verses of the Qur'aan, and there is even a soorah
named for them, namely Soorat al-Jinn. Their existence is
a matter upon which there is consensus.
Shaykh al-Islam Ibn Taymiyah said:
All nations believe in the jinn and they have had
many encounters with them, which it would take too long
to describe. No one denies the existence of the jinn
except for a very few ignorant philosophers and doctors and
the like.
Majmoo' al-Fataawa, 19/32
Their powers are greater than those of man, as
Allaah says (interpretation of the meaning):
"An `Ifreet (strong one) from the jinn said: "I will
bring it [the throne of the Queen of Saba'] to you before
you rise from your place"
[al-Naml 27:39]
There was a great distance between Sulaymaan (peace
be upon him) and the Queen of Saba' (Sheba).
Allaah has enabled the jinn to change shape and to
fly, etc, but despite their great powers they have no
control over the righteous slaves of Allaah. Allaah
says (interpretation of the meaning):
"Verily, My slaves (i.e. the true believers of
Islamic Monotheism) — you have no authority over them.
And AllSufficient is your Lord as a Guardian"
[al-Isra' 17:65]
"And he (Iblees Satan) had no authority over them,
except that We might test him who believes in the Hereafter,
from him who is in doubt about it"
[Saba' 34:21]
Even the Shaytaan acknowledged this and said:
"[Iblees (Satan)] said: `O my Lord! Because You misled me, I
shall indeed adorn the path of error for them (mankind) on
the earth, and I shall mislead them all.
Except Your chosen, (guided) slaves among them'"
[al-Hijr 15:39-40 _ interpretation of the
meaning]
Rather he has control over those people who agree
with his kufr and follow him willingly, as Allaah tells
us (interpretation of the meaning):)
"Certainly, you shall have no authority over My
slaves, except those who follow you of the
Ghaawoon (Mushrikoon and those who go astray,
criminals, polytheists, and evildoers)"
[al-Hijr 15:42]
Allaah may give them [the jinn] power over
believers because of their sins, as the Prophet (peace and
blessings of Allaah be upon him) said: "Allaah is with the
qaadi (judge) so long as he is not unjust; if he is unjust
then Allaah has nothing to do with him and will cause
the Shaytaan to stay with him." Narrated by al-Haakim
and al-Bayhaqi; classed as hasan by al-Albaani in
Saheeh al-Jaami', 1823.
The Muslim must, above all else, arm himself with
the weapon of faith and righteous deeds, for these are
the best provision he may have and the best means of
foiling the plots of the devils among mankind and the jinn.
You have to strengthen your relationship with Allaah,
for He is the One on Whom you should depend.
Remember Allaah a great deal in all situations, and strive to
keep your tongue busy constantly with dhikr (remembrance
of Allaah). No one can find any better protection against
the Shaytaan than the remembrance of Allaah. It was
narrated in a saheeh report from the Prophet (peace and
blessings of Allaah be upon him) that Allaah enjoined five
things upon Yahya ibn Zakariya, which he was to do and
to command the Children of Israel to do, one of which
was: "I command you to remember Allaah, for the likeness
of that is that of a man whose enemy comes after him,
until he comes to a strong fortress where he protects
himself from him. Similarly, a person cannot protect
himself against the Shaytaan except by remembering
Allaah." Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Constantly recite the dhikrs narrated from the
Prophet (peace and blessings of Allaah be upon him), such as
the dhikr when entering the toilet, when having
intercourse, when hearing the braying of a donkey, when entering
the house, in the morning and the evening, when going
to sleep, and in other circumstances and at other times
for which a specific dhikr has been narrated from the
Prophet (peace and blessings of Allaah be upon him).
These dhikrs have been compiled in books such as
al-Adhkaar by al-Nawawi, al-Kalim
al-Tayyib by Ibn Taymiyah, and Husn
al-Muslim by al-Qahtaani [the later is available with English transliteration and
translation under the title "Fortress of the Muslim _ Invocations
from the Qur'an and Sunnah", published by
Darussalam, Riyadh _ Translator].
You should also read a lot of Qur'aan in the
house, especially Soorat al-Baqarah. Ahmad (7762) and
Muslim (780) narrated from Abu Hurayrah (may Allaah be
pleased with him) that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Do not make
your houses (like) graveyards, for the Shaytaan flees from
a house in which Soorat al-Baqarah is read."
You should also purify your house of everything in
which there is disobedience towards Allaah, such as
keeping images and dogs. Abu Talhah (may Allaah be pleased
with him) narrated that the Prophet (peace and blessings
of Allaah be upon him) said: "The angels do not enter
a house in which there is a dog or an image." Narrated
by al-Bukhaari, 3322; Muslim, 2106.
If there are no angels in the house, it will become
a dwelling for the devils.
With regard to reading Soorat al-Muzzammil and
al-Mulk when going to sleep, there are reports that indicate that
it is mustahabb to recite Soorat al-Mulk before
sleeping. Al-Tirmidhi (2892) narrated from Jaabir (may Allaah
be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) used not to sleep until he
has recited Alif-Laam-Meem Tanzeel (al-Sajdah) and Tabaarak alladhi bi yadihi'l-mulk (Soorat
al-Mulk). Classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi.
With regard to Soorat al-Muzzammil, there is no
report to indicate that it is mustahabb to recite it when going
to sleep. And Allaah knows best.
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Question:
I am a young sister who got married recently to a
man with very good character and deen, masha-Allah. Since
I have got married, I frequently have very
frightening dreams about my husband and others I love.
Before marriage I never had frightening dreams as I
always make my adhkaar at bedtime. Sometimes I see that
there are jinns inside other people and I am trying to fight
them by reciting ayatul-Kursi, but they are stopping me
from doing so. I cannot sleep at night and wake up several
times. One good sister suggested to me that it may be the
evil eye brought on by others who are jealous. If that is
the case, then please could you guide me as to what I can
do about this problem as it is very distressing. May
Allah Reward you greatly for your advice.
Answer:
Praise be to Allaah.
Firstly:
Undoubtedly the frightening dreams that this sister
sees are from the accursed Shaytaan who is trying his
hardest to prevent people from following the true religion
and keep them away from their Lord Whom they
worship, and he wants to cause grief to the believers. But his
plots against the pious close friends of Allaah are weak
and insignificant, especially against those who
fortify themselves with ruqya as prescribed in sharee'ah day
and night.
Secondly:
You should note that the best way in which the
Muslim can protect himself against the Shaytaan is to
remember Allaah. According to the hadeeth narrated by
al-Tirmidhi (2863), Allaah commanded Yahya ibn Zakariyya
(peace be upon him) to tell the Children of Israel to do five
things, including the following:
"I command you to remember Allaah, for the likeness
of that is that of a man who enemy comes after him, until
he comes to a strong fortress where he protects himself
from him. Similarly, a person cannot protect himself
against the Shaytaan except by remembering Allaah."
Classed as saheeh by al-Albaani in Saheeh
al-Tirmdihi.
If the Muslim fears Allaah in all his affairs, and
adheres to that which Allaah has commanded and avoids
that which He has forbidden, and he constantly
remembers Allaah, praying and fasting and other kinds of
worship, and he fortifies himself by reading Qur'aan night and
day, out loud and silently, and he regularly recites the
wirds and dhikrs prescribed in Islam for the morning
and evening, and when eating, drinking, getting dressed
and going to sleep, then the Shaytaan will go away from
him, blameworthy and defeated, and will have no power to
do anything to him. How can it be otherwise when
Allaah says (interpretation of the meaning):
"Those who believe, fight in the Cause of Allaah,
and those who disbelieve, fight in the cause of
Taaghoot (Satan). So fight you against the friends of
Shaytaan (Satan); ever feeble indeed is the plot of
Shaytaan (Satan)" [al-Nisa' 4:76]?
The Shaytaan only comes close to those who are far
away from their religion and Qur'aan. The Shaytaan may try
to divert the righteous from the straight path, in order
to ruin their lives and religious commitment and
worldly interests. But protection may be sought against him
in the manner described above. You can also refer to
the books of dhikr such as al-Adhkaar by al-Nawawi;
`Aml al-Yawm wa'l-Laylah by al-Nasaa'i; `Aml al-Yawm
wa'l-Laylah by Ibn al-Sunni; and other books of dhikr
that deal with this topic, or books of
Sunan in general. If you do that we hope that your situation will improve and
you will find peace of mind, and Allaah will change
your situation to a better one.
Among the dhikrs with which we advise you to
recite regularly are the following:
1 _ Adhkaar for morning and evening.
(a) Reciting every evening the words, "A'oodhu
bi kalimaat Allaah il-taammah min sharri ma
khalaqa (I seek refuge in the perfect words of Allaah from the
evil of that which He has created)."
It was narrated that Abu Hurayrah said: A man came
to the Prophet (peace and blessings of Allaah be upon
him) and said, "O Messenger of Allaah, I am suffering
because of a scorpion that stung me yesterday." He said, "If
you had said in the evening, A'oodhu bi kalimaat Allaah
il-taammah min sharri ma khalaqa (I seek refuge in
the perfect words of Allaah from the evil of that which
He has created),' it would not have harmed you. Narrated
by Muslim.
Indeed, the Prophet (peace and blessings of Allaah be
upon him) encouraged us to say that in every place where
we stop (when travelling).
It was narrated that Khawlah bint Hakeem
al-Salamiyyah said: I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: "Whoever makes a stop
in some place, then says, `A'oodhu bi kalimaat Allaah
il-taammah min sharri ma khalaqa (I seek refuge in
the perfect words of Allaah from the evil of that which
He has created),' nothing will harm him until he moves
on from that place." Narrated by Muslim, 2708.
(b) It was narrated that `Uthmaan ibn `Affaan (may
Allaah be pleased with him) said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: "There is
no person who says in the morning and evening of each
day, `Bismillaah illaahi laa yadurru ma'a ismihi shay'un
fi'l-ard wa la fi'l-sama' wa huwa al-samee'
ul-`aleem (In the name of Allaah with Whose name nothing is harmed
on earth nor in heaven, and He is the All-Hearing,
All-Knowing)' three times, but nothing will harm him."
Narrated and classed as saheeh by al-Tirmidhi, 3388;
also narrated by Ibn Maajah, 3869. Classed as saheeh by
al-Albaani in Saheeh Ibn Maajah.
(c) Reciting Aayat al-Kursiy and al-Mu'awwidhaat
before going to sleep.
It was narrated that Abu Hurayrah said: "The
Messenger of Allaah (peace and blessings of Allaah be upon
him) put me in charge of guarding the zakaah of
Ramadaan. Someone came to me and started grabbing handfuls
of the food. I took hold of him and said, `I will take you
to the Messenger of Allaah (peace and blessings of
Allaah be upon him).' He said, `I will teach you some words
by means of which Allaah will benefit you.' I said,
`What are they?' He said, `When you go to your bed, recite
this aayah (interpretation of the meaning): "Allaah! Laa
ilaaha illa Huwa (none has the right to be worshipped but
He), Al-Hayyul-Qayyoom (the Ever Living, the One
Who sustains and protects all that exists)…" [al-Baqarah
2:255] _ until he completed the aayah. Then Allaah will
appoint a guard for you who will stay with you and no
shaytaan (devil) will come near you until morning.' The
Messenger of Allaah (peace and blessings of Allaah be upon
him) asked me, `What did your prisoner do last night?' I
said, `O Messenger of Allaah, he taught me something,
and claimed that Allaah would benefit me by it.' He
said, `What was it?' I said, `He taught me to recite Aayat
al-Kursiy when I go to bed, and said that no shaytaan
would come near me until morning, and that Allaah
would appoint a guard for me who would stay with me.'
The Prophet (peace and blessings of Allaah be upon him)
said, `He told you the truth, although he is an inveterate
liar. That was the Shaytaan.'" Narrated by al-Bukhaari,
3101; Muslim, 505.
There are many such dhikrs; we do not have room
to mention them all here.
Thirdly:
With regard to the hasad (envy) and the evil eye of
which you speak, it may be that this harm has come to
you through hasad. Protection against that is to be sought
by reciting the dhikrs prescribed in sharee'ah.
It was narrated that Ibn `Abbaas (may Allaah be
pleased with them both) said: "The Prophet (peace and
blessings of Allaah be upon him) used to seek refuge with
Allaah for al-Hasan and al-Husayn. He said: `Your father
[i.e., Ibraaheem] used to seek refuge with Allaah for
Ismaa'eel and Ishaaq with these words: A'oodhu bi kalimaat
Allaah al-taammah min kulli shaytaanin wa haammah wa
min kulli `aynin laammah (I seek refuge in the perfect
words of Allaah, from every devil and every poisonous
reptile, and from every bad eye).'"
Narrated by al-Bukhaari, 3191.
With regard to the remedy:
It was narrated from Ibn `Abbaas that the Prophet
(peace and blessings of Allaah be upon him) said: "The evil
eye is real, and if anything were to overtake the divine
decree (al-qadar) it would be the evil eye. When you are
asked to take a bath (to provide a cure) from the influence
of the evil eye, you should take a bath"
Narrated by Muslim, 2188.
If you know that the evil eye has been put on you by
a certain person, then you should ask him to do ghusl
and wudoo', then you should pour the water of his ghusl
or wudoo' over yourself. The way in which this should
be done has been explained by Ibn al-Qayyim, who said:
In Sunan Abi Dawood it is narrated that `Aa'ishah
(may Allaah be pleased with her) said: The `aa'in (the one
who put the evil eye on another) would be ordered to
do wudoo', then the ma'een (the one on whom he had
put the evil eye) would do ghusl with that water.
In al-Saheehayn it is narrated that `Aa'ishah said:
"The Prophet (peace and blessings of Allaah be upon
him) commanded me or he commanded us to recite ruqyah
for protection against the evil eye."
Al-Tirmidhi narrated from Sufyaan ibn `Uyayanah
from `Amr ibn Dinaar from `Urwah ibn `Aamir from
`Ubayd ibn Rafaa'ah al-Sarqi that Asma' bint Umays said:
"O Messenger of Allaah, the children of Ja'far have
been afflicted by the evil eye, shall we recite ruqyah for
them?" He said, "Yes, for if anything were to overtake the
divine decree it would be the evil eye." Al-Tirmidhi said: a
saheeh hasan hadeeth. Then he mentioned the hadeeth
which described how `Aamir ibn Rabee'ah afflicted Sahl
ibn Hunayf with his eye, and the Prophet (peace and
blessings of Allaah be upon him) commanded `Aamir to do ghusl.
So he washed his face, hands, forearms, knees and
the sides of his feet, and inside his izaar (lower garment)
in the vessel. Then that water was poured over him, and
a man poured it over his head and back from behind.
He did that to him, then Sahl got up and joined the people.
Al-Tibb al-Nabawi, p. 127-129.
For more information on the evil eye and the ways
of dealing with it and protecting oneself against it,
please see question no. 20954.
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Question:
Is there anything such as witch doctors? What should
we do if someone says "I don't believe in magic"
because "this is just an illusion"?.
Answer:
Praise be to Allaah.
Sihr (witchcraft or magic) is a word referring to
something hidden. It is real and there are kinds of witchcraft
that may affect people psychologically and physically, so
that they become sick and die, or husbands and wives
are separated. Its effects happen by the will of Allaah. It is
a devilish action, most of which is only achieved by
means of shirk and drawing close to the jinn and
shayaateen (devils) by means of that which they love, and it is
based on associating others with Allaah (shirk).
There are doctors who are also practitioners of
witchcraft, who treat people by means of seeking the help of the
jinn. They claim to have knowledge of the sickness with
no need to identify it, and they prescribe for the patient
foods and drinks that bring him closer to his allies among
the devils. He may tell them to slaughter a pig whilst
saying "Bismillaah" over it, or to slaughter a permissible
animal without saying "Bismillaah", or when saying the
name of one of the devils.
This is kufr or disbelief in Allaah, and it is not
permissible under any circumstances to go to people like these.
The hadd punishment for these people is execution. It has
been proven from three of the Sahaabah (may Allaah be
pleased with them) that the practitioners of witchcraft are to
be put to death.
The Standing Committee was asked a question about
this matter, in which it was said:
Please note that in Zambia there is a Muslim man
who claims that he has with him a jinn, and the people
come to him and ask him to treat their sicknesses, and this
jinn states what their treatment should be. Is that permissible?
They replied:
It is not permissible for that man to use the jinn, and it
is not permissible for the people to go to him
seeking treatment for sickness through his using the jinn, or
to meet any other need by this means.
Seeking treatment through human medical doctors
and using permissible medicines is sufficient and means
that there is no need for that, and it keeps people safe
from the sorcery of the magicians.
It was narrated in a saheeh report that the Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "Whoever goes to a fortune-teller and asks him
about something, his prayer will not be accepted for forty
days." Narrated by Muslim.
And it was narrated by the authors of
al-Sunan and by al-Haakim, who classed it as saheeh, that the Prophet
(peace and blessings of Allaah be upon him) said:
"Whoever goes to a soothsayer and believes what he says
has disbelieved in that which was revealed to Muhammad."
This man and his companions from among the jinn
are regarded as being among the fortune-tellers
and soothsayers, so it is not permissible to ask them
anything or to believe them.
Fataawa al-Lajnah al-Daa'imah, 1/408, 409
Shaykh `Abd al-`Azeez ibn Baaz said:
Given that there are so many charlatans lately, who
claim to be doctors and to treat people by means of magic
and witchcraft, and they have become widespread in
some countries and they exploit the naïveté of the ignorant,
I thought that in the spirit of sincerity towards Allaah
and His slaves, that I should explain the grave danger
that this poses to Islam and the Muslims, because it
involves dependence on something other than Allaah and
going against His command and the command of His
Messenger (peace and blessings of Allaah be upon him), so I
say, seeking the help of Allaah:
It is permissible to seek treatment according to
scholarly consensus. The Muslim may go to a doctor to
seek treatment for internal diseases, injuries,
nervous complaints, etc, so that he can identify the disease
and treat it in an appropriate manner, using medicines
that are permissible according to sharee'ah, based on
his knowledge of medicine, because this comes under
the heading of using the ordinary means, and it is not
contrary to the idea of putting one's trust in Allaah. Allaah
has sent down the disease but He has also sent down with
it the cure; those who know it know it and those who
do not do not. But Allaah has not created the healing for
His slaves in that which He has forbidden to them, so it is
not permissible for the sick person to go to a soothsayer
who claims to know the unseen, in order to find out from
them what is wrong with him. And it is not permissible for
him to believe what they tell him, because they speak of
the unseen without knowledge, or they summon the jinn
and seek their help in doing what they want. The ruling
on these people is that they are kaafirs and
misguided, because they claim to have knowledge of the
unseen. Muslim narrated in his Saheeh that the Prophet
(peace and blessings of Allaah be upon him) said:
"Whoever goes to a fortune-teller and asks him about
something, his prayer will not be accepted for forty days." And it
was narrated from Abu Hurayrah (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah
be upon him) said: "Whoever goes to a soothsayer
and believes what he says has disbelieved in that which
was revealed to Muhammad (peace and blessings of
Allaah be upon him)." Narrated by Abu Dawood and by the
four authors of al-Sunan; classed as saheeh by al-Haakim
who narrated that the Prophet (peace and blessings of
Allaah be upon him) said: "Whoever goes to a fortune-teller
or soothsayer and believes what he says has disbelieved
in that which was revealed to Muhammad (peace and blessings of Allaah be upon him)." And it was
narrated that `Imraan ibn Husayn (may Allaah be pleased with
him) said: The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: "He does not belong to us
who observes bird omens or has that done for him, or
who seeks divination or who has that done for him, or
who practices witchcraft or has that done for him.
Whoever goes to a soothsayer and believes what he says
has disbelieved in that which was revealed to
Muhammad (peace and blessings of Allaah be upon him)."
Narrated by al-Bazzaar with a jayyid isnaad.
These ahaadeeth demonstrate that it is forbidden to go
to soothsayers, fortune-tellers, witches and the like, and
ask them questions and believe them, and a warning is
issued to those who do that. Community leaders and those
in positions of power and authority must forbid going
to fortune-tellers, soothsayers and the like, and not
allow anyone who deals in such things to operate in
the marketplaces or elsewhere. They should denounce
them emphatically, and denounce those who go to them.
We should not be deceived by the fact that they may get
things right sometimes, or by the fact that many people go
to them, because they are ignorant and the people
should not be deceived by them. The Prophet (peace and
blessings of Allaah be upon him) forbade going to them,
asking them questions and believing them, because that is a
great evil, a serious danger and leads to bad consequences,
and because they are immoral liars. These ahaadeeth
also indicate that soothsayers and witches are also
kaafirs, because they claim to have knowledge of the
unseen, which is kufr, and because they only reach their goals
by serving the jinn and worshipping them instead of
Allaah, which is kufr or disbelief in Him and associating
others with Him (shirk). The one who believes them and
their claims to have knowledge of the unseen is like
them. Everyone who goes to these people and deals with
them, is disowned by the Messenger of Allaah (peace
and blessings of Allaah be upon him). It is not permissible
for the Muslim to accept what they claim is a kind
of treatment, such as their muttering mumbo-jumbo
or pouring lead and other kinds of nonsense that they
do. This is a kind of sorcery and deception of the
people. Whoever accepts that is helping them in their
falsehood and kufr.
Majmoo' Fataawa al-Shaykh Ibn Baaz, 3/274-281.
Secondly:
With regard to witchcraft (sihr), it is real and is not
an illusion, and it may have an effect by Allaah's leave.
Al-Quraafi said: Sihr is real, and the person against
whom it is done may die, or his nature or habits may be
changed, even if he does not deal with it himself. This was
the view of al-Shaafa'i and Ibn Hanbal…
Al-Furooq, 4/149.
The Mu'tazalis, Qadaris and some of the scholars held
a different view, but no attention should be paid to that.
Al-Quraafi and others mentioned that the Sahaabah
were unanimously agreed that it is real before there
appeared those who denied that.
The evidence of Ahl al-Sunnah concerning that is
as follows:
1. Allaah says (interpretation of the meaning):
"but the Shayaateen (devils) disbelieved, teaching
men magic and such things that came down at Babylon to
the two angels, Haaroot and Maaroot, but neither of
these two (angels) taught anyone (such things) till they had
said, "We are for trial, so disbelieve not (by learning this
magic from us)." And from these (angels) people learn that
by which they cause separation between man and his
wife, but they could not thus harm anyone except by
Allaah's Leave. And they learn that which harms them and
profits them not"
[al-Baqarah 2:102]
This verse clearly indicates what we are trying to
say, which is that sihr (witchcraft) is real, and that
the practitioner of witchcraft may create a division
between a man and his wife thereby, and that he may harm
people by means of his witchcraft, but he cannot do any
harm except by Allaah's leave.
2. Allaah says (interpretation of the meaning):
"And from the evil of those who practise witchcraft
when they blow in the knots"
[al-Falaq 113:4]
"those who practise witchcraft when they blow in
the knots" refers to female witches whose witchcraft
involved tying knots then blowing into them. If witchcraft
were not something real, Allaah would not have
commanded us to seek refuge from it.
3. Further evidence is provided by the fact that the
Prophet (peace and blessings of Allaah be upon him)
was bewitched by the Jew Labeed ibn al-A'sam. This is
a saheeh hadeeth that was narrated by al-Bukhaari
and Muslim.
Ibn al-Qayyim said: The witchcraft which can
cause sickness, lethargy, mental sickness, love, hatred
and delusions is something that does exist and is known
by the masses. Many people know it from experience.
Al-Tafseer al-Qayyim, p. 571
Thirdly:
There are many kinds of witchcraft, including
illusions and deceiving the eyes. But not all sihr is like that.
Some of the scholars listed different kinds of witchcraft,
and counted eight kinds, the most well known of which are:
1. Knots and incantations
i.e., reciting words and mumbo-jumbo by means of
which the witch is able to use the devils to do what he wants
of harming the person being bewitched. But Allaah
says (interpretation of the meaning):
"… but they could not thus harm anyone except
by Allaah's Leave"
[al-Baqarah 2:102]
2. Sleight of hand.
They become skilled in this by means of practice
and training to do things quickly, and bring out
something hidden.
For example, the magician may bring a dove and
strange it in front of the audience, then he hits it with his
hand and it gets up and flies.
But in fact there was a kind of anaesthetic in his hand
and he made it smell it and made the audience think that
he had strangled it and killed it, then when he hits it, he
wakes it up from that stupor.
3. Bewitching the eyes.
This is very common among the liars; the magician
does not really put a sword in his body, rather he bewitches
the eyes of the audience, and puts the sword by his side,
but the bewitched people think that he puts it through
his middle.
These tricksters have become well known among
us, because among the audience there are those who
protected themselves with Qur'aan and dhikr, and
remembered Allaah a great deal whilst sitting in the gathering
watching the magician, so they saw what really happened,
unlike what those who were bewitched saw.
4. Using chemicals
This is done well by those who know how
substances react with one another, thus producing a substance that
is not affected by some other substances, such as the
Sufi Rifaa'iyyah who make people think that they are
not affected by fire, when in fact they coat themselves
with some fireproof substances. Shaykh al-Islam Ibn
Taymiyah (may Allaah have mercy on him) challenged them to
wash with hot water before entering the fire and they
refused because this would have exposed their deceit.
And there are many other things that the practitioners
of witchcraft do, which could not happen unless
Allaah decreed it.
See Tafseer Ibn Katheer, 1/146; Majmoo' Fataawa
al-Shaykh Ibn `Uthaymeen, 2/178;
al-Sihr by Shaykh `Umar al-Ashqar.
And Allaah knows best.
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Question:
Every individual among the sons of Adam has a jinn
who has been appointed to be his constant
companion (Qareen). Ibn Mas'ood reports that the Prophet,
peace and blessings be upon him says: "The Messenger of
Allah, peace and blessings of Allah be upon him, says: There
is not one of you who does not have a jinn appointed to
be his constant companion. They said, And you too,
O Messenger of Allah? He said, Me too, but Allah has
helped me and he has submitted, so that he only helps me to
do good." (Reported by Muslim)
Is it possible to pray for our Jinn to become a Muslim?.
Answer:
Praise be to Allaah. The hadeeth you mention is a
saheeh hadeeth. It was narrated by Muslim (no. 2714), but
there is a difference of scholarly opinion as to the meaning
of the word "fa aslama" in this hadeeth. This dispute
and the most correct view was mentioned by al-Nawawi
in his commentary on this hadeeth. He said:
With regard to the words of the Prophet (peace
and blessings of Allaah be upon him), "There is none of
you who does not have a companion (qareen) appointed
for him from among the jinn." They said, "Even you?"
He said, "Even me, but Allaah helped me against him
fa aslama [or fa aslamu], so he only tells me to do that
which is good."
There are two well-known views that have been
reported. Those who read the phrase as fa
aslamu said that it means, "So I am safe
[aslamu] from his evil and
temptation." Those who read it as fa
aslama said that it means, "The qareen became Muslim
[aslama] and became a believer, so he only tells me to do that which is good."
They differed as to which view is correct.
Al-Khattaabi said: The correct version is fa
aslamu [so I am safe]. Al-Qaadi `Iyaad thought that
fa aslama [so he became Muslim] was correct, and this is the preferred
version, because he then said, "so he only tells me to do that
which is good." And they differed concerning the report
that says fa aslama. It was said that it means he submitted
in the sense of surrendering, and it appears in this form
(fa astaslama _ so he surrendered) in reports
narrated elsewhere than in Saheeh Muslim. And it was said that
it means that he become a Muslim and a believer. This
is the apparent meaning.
Abu Na'eem al-Asbahaani said in Dalaa'il
al-Nubuwwah (1/185): It was said aslama meaning he believed.
The Prophet (peace and blessings of Allaah be upon him)
was the only one whose qareen became a Muslim and
a believer.
Based on this, having one's qareen become a Muslim
was something that was unique to the Prophet (peace
and blessings of Allaah be upon him).
So it is not prescribed for the Muslim to pray that
his qareen become Muslim, because this is overstepping
the limits in du'aa' by asking Allaah for something
that belongs only to the Prophet (peace and blessings of
Allaah be upon him), and because there is no report that
the Sahaabah, who were the keenest of all people to do
good and the closest to it, asked Allaah to make their
qareens become Muslim, and they did not ask the
Messenger (peace and blessings of Allaah be upon him) to pray
for that for them when they heard this hadeeth from
him. There is no report that Abu Bakr, `Umar, `Uthmaan
and `Ali, who were very keen to do good, or their sons,
did that. We have to follow the guidance of these
great Sahaabah because they understood this religion
properly and learned it directly from its source, the Messenger
of Allaah (peace and blessings of Allaah be upon him),
and it is not permissible for us to follow any path but
theirs. Allaah says (interpretation of the meaning):
"And whoever contradicts and opposes the
Messenger (Muhammad) after the right path has been shown
clearly to him, and follows other than the believers' way, We
shall keep him in the path he has chosen, and burn him in
Hell — what an evil destination!"
[al-Nisa' 4:115]
This hadeeth was narrated in the context of warning
the Sahaabah against the fitnah of the qareen.
Al-Nawawi said: This hadeeth is a warning against the fitnah of
the qareen and his whispers and temptation. [The
Prophet (peace and blessings of Allaah be upon him)] warned
us against him so that we can be as cautious as
possible." This is what we must do, according to sharee'ah.
It is sufficient for us to recite the du'aa's that Allaah
has taught us, for example:
"And say: `My Lord! I seek refuge with You from
the whisperings (suggestions) of the Shayaateen (devils).
And I seek refuge with You, My Lord! lest they
should come near me'"
[al-Mu'minoon 23:97-98 _ interpretation of the
meaning]
And you should recite Soorat al-Ikhlaas and the Mi'wadhatayn (the last two soorahs of the
Qur'aan) morning and evening, as well as the dhikrs narrated
in saheeh ahaadeeth from the Prophet (peace and
blessings of Allaah be upon him). You should also recite Aayat
al-Kursiy before going to sleep, and Bismillaah
il-Rahmaan il-Raheem before doing anything, and you should
seek refuge with Allaah every time you notice the whispers
of the Shaytaan. Allaah says (interpretation of the meaning):
"And if an evil whisper from Shaytaan (Satan) tries
to turn you away (O Muhammad) (from doing good),
then seek refuge in Allaah. Verily, He is the AllHearer,
the AllKnower"
[Fussilat 41:36]
I ask Allaah to make you more keen to do good and
to protect us and you from the Shaytaan and his
whisperings. Ameen.
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Question:
What is the evil eye? I've seen this terminology been
used so many time on this webpage. Can you please explain
in detail?.
Answer:
Praise be to Allaah.
These follow some information and fatwas that have
to do with the evil eye. We ask Allaah to benefit
readers thereby.
The scholars of the Standing Committee were asked:
What is the definition of the evil eye? Allaah
says (interpretation of the meaning):
"And from the evil of the envier when he envies"
[al-Falaq 113:5]
Is the hadeeth of the Prophet (peace and blessings
of Allaah be upon him) saheeh in which it says that
"One third of those who are in the grave are there because
of the evil eye"? If a person thinks that someone is
envying him, what should the Muslim do and say? If the
person who put the evil eye on someone washes himself,
will the water he used bring healing to his victim? And
should he drink the water or wash himself with it?
They replied:
The Arabic word al-`ayn (translated as the evil eye)
refers to when a person harms another with his eye. It
starts when the person likes a thing, then his evil feelings
affect it, by means of his repeated looking at the object of
his jealousy. Allaah commanded His Prophet
Muhammad (peace and blessings of Allaah be upon him) to seek
refuge with Him from the envier, as He said (interpretation
of the meaning):
"And from the evil of the envier when he envies"
[al-Falaq 113:5]
Everyone who puts the evil eye on another is
envious, but not every envier puts the evil eye on another.
The word haasid (envier) is more general in meaning than
the word `aa'in (one who puts the evil eye on another),
so seeking refuge with Allaah from the one who
envies includes seeking refuge with Him from the one who
puts the evil eye on another. The evil eye is like an arrow
which comes from the soul of the one who envies and the
one who puts the evil eye on another towards the one who
is envied and on whom the evil eye is put; sometimes it
hits him and sometimes it misses. If the target is exposed
and unprotected, it will affect him, but if the target is
cautious and armed, the arrow will have no effect and may
even come back on the one who launched it.
Adapted from Zaad al-Ma'aad.
There are ahaadeeth from the Prophet (peace and
blessings of Allaah be upon him) which speak of the effects of
the evil eye. For example it is narrated in
al-Saheehayn that `Aa'ishah (may Allaah be pleased with her) said:
The Messenger of Allaah (peace and blessings of Allaah
be upon him) used to tell me to recite ruqyah for
protection against the evil eye.
Muslim, Ahmad and al-Tirmidhi narrated from Ibn `Abbaas (may Allaah be pleased with him) that the
Prophet (peace and blessings of Allaah be upon him) said:
"The evil eye is real and if anything were to overtake the
divine decree, it would be the evil eye. When you are asked
to take a bath (to provide a cure) from the influence of
the evil eye, you should take a bath." This was classed
as saheeh by al-Tirmidhi, and also by al-Albaani in
al-Silsilah al-Saheehah, 1251.
Imam Ahmad and al-Tirmidhi (2059, where he classed
it as saheeh) narrated that Asma' bint `Umays said:
"O Messenger of Allaah, the children of Ja'far have
been afflicted by the evil eye, shall we recite ruqyah for
them?" He said, "Yes, for if anything were to overtake the
divine decree it would be the evil eye." Classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi.
Abu Dawood narrated that `Aa'ishah (may Allaah
be pleased with her) said: The person who had put the
evil eye on another would be ordered to do wudoo', then
the person who had been afflicted would wash himself
(with that water). This was classed as saheeh by al-Albaani
in Saheeh Abi Dawood.
Imam Ahmad (15550), Maalik (1811), al-Nasaa'i and
Ibn Hibbaan narrated from Sahl ibn Haneef that the
Prophet (peace and blessings of Allaah be upon him) came
out and traveled with him towards Makkah, until they
were in the mountain pass of al-Kharaar in al-Jahfah.
There Sahl ibn Haneef did ghusl, and he was a handsome
white-skinned man with beautiful skin. `Aamir ibn
Rabee'ah, one of Banu `Adiyy ibn Ka'b looked at him whilst
he was doing ghusl and said: "I have never seen
such beautiful skin as this, not even the skin of a virgin,"
and Sahl fell to the ground. They went to Messenger of
Allaah (peace and blessings of Allaah be upon him) came
and said, "O Messenger of Allaah, can you do anything
for Sahl, because by Allaah he cannot raise his head."
He said, "Do you accuse anyone with regard to him?"
They said, " `Aamir ibn Rabee'ah looked at him." So
the Messenger of Allaah (peace and blessings of Allaah
be upon him) called `Aamir and rebuked him strongly.
He said, "Why would one of you kill his brother? If you
see something that you like, then pray for blessing for
him." Then he said to him, "Wash yourself for him." So
he washed his face, hands, forearms, knees and the sides
of his feet, and inside his izaar (lower garment) in the
vessel. Then that water was poured over him, and a man
poured it over his head and back from behind. He did that
to him, then Sahl got up and joined the people and
there was nothing wrong with him.
Classed as saheeh by al-Albaani in
al-Mishkaat, 4562.
The majority of scholars are of the view that people
can indeed be afflicted by the evil eye, because of
the ahaadeeth quoted above and others, and because of
the corroborating reports and other evidence.
With regard to the hadeeth that you mention, "One
third of those who are in the grave are there because of the
evil eye," we do not know how sound it is, but the author
of Nayl al-Awtaar said that al-Bazzaar narrated with a
hasan isnaad from Jaabir (may Allaah be pleased with him)
that the Prophet (peace and blessings of Allaah be upon
him) said: "Most of those who die among my ummah
die because of the will and decree of Allaah, and then
because of the evil eye."
The Muslim has to protect himself against the
devils among the evil jinn and mankind, by having strong
faith in Allaah and by putting his trust in Him and
seeking refuge with Him and beseeching Him, reciting the
prayers for protection narrated from the Prophet (peace
and blessings of Allaah be upon him), reciting
al-Mi'wadhatayn [the last two soorahs of the
Qur'aan], Soorat al-Ikhlaas, Soorat
al-Faatihah, and Aayat al-Kursi.
Du'aa's for protection include the following:
A'oodhu bi kalimaat-illaah il-taammati min sharri
ma khalaqa (I seek refuge in the perfect words of Allaah
from the evil of that which He has created).
A'oodhu bi kalimaat-illaah il-taammati min
ghadabihi wa `iqaabihi, wa min sharri `ibaadihi wa min
hamazaat al-shayaateeni wa an yahduroon (I seek refuge in
the perfect words of Allaah from His wrath and
punishment, from the evil of His slaves and from the evil
promptings of the devils and from their presence).
And one may recite the words of Allaah:
"Hasbi Allaahu laa ilaaha illa huwa, `alayhi
tawakkaltu wa huwa Rabb ul-`arsh il-`azeem
(Allaah is sufficient for me. Laa ilaaha illa Huwa
(none has the right to be worshipped but He) in Him I put
my trust and He is the Lord of the Mighty Throne)"
[al-Tawbah 9:129 _ interpretation of the
meaning]
And there are other similar du'aa's that are prescribed
in sharee'ah. This is what was meant by Ibn al-Qayyim
in the words quoted at the beginning of this answer.
If it is known or suspected that a person has been
afflicted by the evil eye, then the one who put the evil eye on
him should be ordered to wash himself for his brother. So
a vessel of water should be brought, and he should put
his hand in it, rinse out his mouth into the vessel. Then
he should wash his face in the vessel, then put his left
hand into the vessel and wash his right knee, then put his
right hand in the vessel and wash his left knee. Then he
should wash inside his garment. Then the water should be
poured over the head of the one on whom he put the evil
eye, pouring it from behind in one go. Then he will be
healed, by Allaah's leave.
Fataawa al-Lajnah al-Daa'imah li'l-Buhooth
al-`Ilmiyyah wa'l-Ifta, 1/186
Shaykh Muhammad al-Saalih al-`Uthaymeen was asked:
Can the evil eye afflict a person? How is it treated?
Does being on one's guard against it contradict putting
one's trust in Allaah?
He replied:
Our opinion concerning the evil eye is that it is real and
is proven both by Islamic teachings and by real
life experiences. Allaah says (interpretation of the meaning):
"And verily, those who disbelieve would almost make
you slip with their eyes (through hatred)"
[al-Qalam 68:51]
Ibn `Abbaas and others said, commenting on this
verse: this means, they put the evil eye on you with their
glances. The Prophet (peace and blessings of Allaah be upon
him) said: "The evil eye is real and if anything were to
overtake the divine decree, it would be the evil eye. When you
are asked to take a bath (to provide a cure) from the
influence of the evil eye, you should take a bath." Narrated
by Muslim. Al-Nasaa'i and Ibn Maajah narrated that
`Aamir ibn Rabee'ah passed by Sahl ibn Haneef when he
was bathing… and he quoted the hadeeth.
Reality confirms that and it cannot be denied.
In the event that you are afflicted by the evil eye,
you should use the treatments recommended in
sharee'ah, which are:
1 _ Reciting ruqyah. The Prophet (peace and blessings
of Allaah be upon him) said, "There is no ruqyah except
in the case of the evil eye or fever." al-Tirmidhi, 2057;
Abu Dawood, 3884. Jibreel used to do ruqyah for the
Prophet (peace and blessings of Allaah be upon him) and
say, "Bismillaahi arqeeka min kulli shay'in yu'dheeka,
min sharri kulli nafsin aw `aynin haasid Allaahu
yashfeek, bismillaahi arqeek (In the name of Allaah I perform
ruqyah for you, from everything that is harming you, from
the evil of every soul or envious eye may Allaah heal you,
in the name of Allaah I perform ruqyah for you)."
2 _ Asking the person who has put the evil eye on
another to wash, as the Prophet (peace and blessings of Allaah
be upon him) commanded `Aamir ibn Rabee'ah to do in
the hadeeth quoted above. Then the water should be
poured over the one who has been afflicted.
With regard to taking his waste, such as his urine
and stools, there is no basis for doing so; the same applies
to taking any of his belongings. Rather what is narrated
is that which is mentioned above, washing his limbs
and washing inside his garment, or likewise washing
inside his headgear and garments. And Allaah knows best.
There is nothing wrong with taking precautions
against the evil eye before it happens, and this does not
contradict the idea of tawakkul (putting one's trust in Allaah).
In fact this is tawakkul, because tawakkul means
putting one's trust in Allaah whilst also implementing the
means that have been permitted or enjoined. The Prophet
(peace and blessings of Allaah be upon him) used to seek
refuge for al-Hasan and al-Husayn and say: U'eedhukuma
bi kalimaat Allaah al-taammati min kulli shaytaanin
wa haammah wa min kulli `aynin laammah (I seek
refuge for you both in the perfect words of Allaah, from
every devil and every poisonous reptile, and from every
evil eye).'" Al-Tirmidhi, 2060; Abu Dawood, 4737. And
he would say, "Thus Ibraaheem used to seek refuge
with Allaah for Ishaaq and Ismaa'eel, peace be upon
them both." Narrated by al-Bukhaari, 3371.
Fataawa al-Shaykh Ibn `Uthaymeen, 2/117, 118
See also the answers to questions no.
7190 and 11359.
And Allaah knows best.
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Question:
I have been suffering from jinn possession for nearly
two years, and am not cured. What is strange is that I can
feel them in my body and can control them to some
degree, such as when I hear Qur'aan, I feel pain from them
starting in my stomach but I am able, by Allaah's leave, to
make them stop moving.
I believe that they will never leave unless Allaah wills
it. So I pray to Allaah and I do not go and look for
someone to perform ruqyah by reciting Qur'aan.
Praise be to Allaah, I am righteous by the grace of
Allaah, but sometimes I commit some sins. What is the
reason for that? What advice can you give?.
Answer:
Praise be to Allaah.
There are some facts and some illusions connected to
the issue of jinn possession, and among most
people nowadays the illusions outweigh the facts. The
Sunnis are unanimously agreed that the jinn can dwell in
the bodies of humans, but that does not mean that
everyone who has epilepsy is possessed by the jinn,
because epilepsy may have physical causes. The pains etc.
that many people feel in their bodies cannot be ascribed
for certain to the actions of the jinn, rather they may
be illusions or something imaginary.
So you should not pay any attention to the whispers
of the Shaytaan that make you think that he has done
this and that you can control it. This is one of the ways
in which the Shaytaan deceives the Muslim and makes
him think that he can control him, and that he has powers
that in fact he does not possess. This may lead to
bad consequences as has happened to many people.
You have to keep on treating yourself with ruqyah,
for the Book of your Lord is available to you. Recite from
it and treat yourself with ruqyah. Whether you are
possessed or not, you will undoubtedly benefit from this
reading and ruqyah.
For more information please see question no.
3476.
If you go to someone who is known for using ruqyah
as prescribed in sharee'ah and is also righteous and
keeps away from deviance and myths, there is nothing
wrong with that and it may be a means of your being
healed from this problem.
You have to seek the help of Allaah and pray to Him
and beseech Him to prevent the plots of the devils
among mankind and the jinn from harming you. Man is
always in need of his Lord, and Allaah is Able to rid you of
these thoughts, illusions and facts that are harming you.
And Allaah knows best.
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Question:
After a lot of thinking I began to question the
Shaytaan's character. This question might tend to limits, but I
was wondering why, if he knows his final destination is
Hell, does he strive to do evil? -As he is, afterall, one
among the Jinns. Humans divert to evil under the influence
of the Shaytaan, but under what influence does the
Shaytaan do evil? Why? -Does he not know, with firm
confirmation (as he has communicated with Allah) that he is fuel
for Hell? As he is a Jinn, does not he, like Humans, have
the freedom of choice?.
Answer:
Praise be to Allaah. Iblees and other jinn, and
humans, have free will and freedom of choice, to obey Allaah
or to disobey Him, as Allaah says (interpretation of
the meaning):
"Then whosoever wills, let him believe; and
whosoever wills, let him disbelieve"
[al-Kahf 18:29]
"Verily, We showed him the way, whether he be
grateful or ungrateful"
[al-Insaan 76:3]
Allaah commanded Iblees to prostrate to Adam, but
he refused and was arrogant, and was one of the kaafirs.
So Allaah expelled him from His mercy, and cursed him
until the Day of Judgement.
Allaah says (interpretation of the meaning):
"And (remember) when We said to the angels:
`Prostrate yourselves before Adam.' And they prostrated
except Iblees (Satan), he refused and was proud and was one
of the disbelievers (disobedient to Allaah)"
[al-Baqarah 2:34]
"So the angels prostrated themselves, all of them together.
Except Iblees (Satan) — he refused to be among
the prostrators.
(Allaah) said: `O Iblees (Satan)! What is your reason
for not being among the prostrators?'
[Iblees (Satan)] said: `I am not the one to prostrate
myself to a human being, whom You created from
dried (sounding) clay of altered mud.'
(Allaah) said: `Then, get out from here, for verily,
you are Rajeem (an outcast or a cursed one).
And verily, the curse shall be upon you till the Day
of Recompense (i.e. the Day of
Resurrection)." [al-Hijr 15:30-35]
Then Iblees asked for a respite until the Day
of Resurrection, and Allaah granted him that.
Allaah says (interpretation of the meaning):
"[Iblees (Satan)] said: `O my Lord! Give me then
respite till the Day they (the dead) will be resurrected.'
Allaah said: `Then verily, you are of those reprieved,
Till the Day of the time appointed'"
[al-Hijr 15:36-38]
When Iblees was certain that he is one of those who
are doomed, as well as his being arrogant and being
ungrateful to his Lord, he resolved to mislead whomever he
could of the slaves of Allaah, so that they would be with him
in Hell.
Allaah says (interpretation of the meaning):
"[Iblees (Satan)] said: `O my Lord! Because You
misled me, I shall indeed adorn the path of error for
them (mankind) on the earth, and I shall mislead them all.
Except Your chosen, (guided) slaves among them.'"
[al-Hijr 15:39, 40]
He is eager to mislead and corrupt, so as to increase
the numbers of his followers and worshippers among
the doomed who will share his fate.
Iblees knows that his destination is the Fire, and he
hopes to take everyone else with him to Hell, out of envy,
hatred, kufr and stubbornness.
He hates mankind, who are the children of Adam
(peace be upon him), and he is hostile towards them because
he is cursed and has been banished from the mercy of
Allaah because of his refusal to prostrate to their father
Adam. Hence Allaah has warned His slaves against him and
has said:
"Surely, Shaytaan (Satan) is an enemy to you, so
take (treat) him as an enemy. He only invites his
Hizb (followers) that they may become the dwellers of
the blazing Fire"
[Faatir 35:6]
Iblees does not need anyone to whisper to him,
because he is the source of all evil.
The believer can be saved from his plots and traps
by obeying his Lord and adhering to His religion, for
the Shaytaan has no power over those who believe, as
Allaah says (interpretation of the meaning):
"So when you want to recite the Qur'aan, seek
refuge with Allaah from Shaytaan (Satan), the outcast (the
cursed one).
Verily, he has no power over those who believe and
put their trust only in their Lord (Allaah).
His power is only over those who obey and follow
him (Satan), and those who join partners with Him
(Allaah, i.e. those who are Mushrikoon, i.e., polytheists)"
[al-Nahl 16:98-100]
And Allaah knows best.
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Question:
We know that in Ramadaan the devils (we seek
refuge with Allaah from them) are chained up. And I would
like to know whether the practitioners of sihr
(magic, witchcraft) _ may the curse of Allaah be upon them
_ practise their craft in this month?.
Answer:
Praise be to Allaah.
Yes, the devils may whisper to man in Ramadaan,
and the practitioners of witchcraft may practise their
craft during Ramadaan, but that undoubtedly happens to
a lesser extent than at times other than Ramadaan.
It was proven that the Prophet (peace and blessings
of Allaah be upon him) said: "When Ramadaan begins,
the gates of Paradise are opened, and the gates of Hell
are closed, and the devils are chained up." Narrated by
al-Bukhaari, 3277; Muslim, 1079. According to
al-Nasaa'i: "The most evil jinn are chained up."
This does not mean that the devils have no influence
at all, rather it indicates that they become weaker
in Ramadaan and are not able to do what they are able to
do at times other than Ramadaan.
It may be interpreted as meaning that the ones who
are chained up are the most evil devils, not all of them.
Al-Qurtubi said: If it is said, how come we see many
evil actions and sins being committed in Ramadaan, for if
the devils were chained up, that would not happen?
The answer is that (evil actions) are reduced on the
part of those who fast meeting all the conditions of
fasting and paying attention to the etiquette of fasting.
Or some of the devils _ namely the most evil ones _
are chained up, not all of them, as previously mentioned
in some reports.
Or it may mean that evil actions are reduced in
Ramadaan, which is something that we can see. Even though
evil actions happen in Ramadaan, they are less than at
other times. Even if all of the devils were to be chained up,
that does not mean that no evil action would happen,
because there are other causes of evil action besides the
devils, such as evil souls, bad habits and the human devils.
From Fath al-Baari.
And Allaah knows best.
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Question:
My friend told me that iblis (shaitan) used to be an
angel. My wife says that this is not true. Could you please
give me some information.
Answer:
Praise be to Allaah.
Iblees was definitely not one of the angels. This
is indicated by three things: the clear texts of the
Qur'aan, the physical attributes of Iblees and the attitude of Iblees.
1 _ With regard to the clear statements of the
Qur'aan, Allaah says (interpretation of the meaning):
"And (remember) when We said to the angels:
`Prostrate yourselves unto Adam.' So they prostrated
themselves except Iblees (Satan). He was one of the jinn"
[al-Kahf 18:50]
Al-Hasan al-Basri said: Iblees was never one of the
angels, not even for an instant. He is the father of the jinn, just
as Adam (peace be upon him) is the father of mankind.
This was narrated by al-Tabari with a saheeh isnaad
as stated by Ibn Katheer in his Tafseer, 3/89.
2 _ With regard to his physical attributes, Allaah
stated that He created him from fire. Allaah says
(interpretation of the meaning):
"He created man (Adam) from sounding clay like the
clay of pottery.
And the jinn He created from a smokeless flame of fire"
[al-Rahmaan 55:14, 15]
and it was narrated in Saheeh Muslim (2996) from
the hadeeth of `Aa'ishah (may Allaah be pleased with
her) that the Prophet (peace and blessings of Allaah be
upon him) said: "The angels were created from light, the
jinn were created from smokeless fire, and Adam was
created from that which has been described to you."
So it is clear that there is a difference between the
physical nature of the angels and that of Iblees, and he is
definitely not one of them.
3 _ With regard to his attitude, Iblees disobeyed
Allaah by not prostrating to Adam, but we know from the
Qur'aan that it is impossible for the angels to disobey
Allaah. Allaah says (interpretation of the meaning):
"…angels stern (and) severe, who disobey not,
(from executing) the Commands they receive from Allaah,
but do that which they are commanded"
[al-Tahreem 66:6]
Some reports which are not saheeh have been
narrated from some of the salaf, suggesting that Iblees was
the best of the angels, that he was one of the keepers
of Paradise, etc. Imaam Ibn Katheer commented on that
by saying:
Many reports to that effect have been narrated from
the salaf, but most of them come from the
Isra'eeliyyaat (reports narrated from Jewish sources) which
were narrated to be examined. Allaah knows best about
the true status of many of them. There are some which
can be rejected out of hand because they go against the
truth that we have before us. In the Qur'aan there is
sufficient information that we have no need of earlier
reports, because hardly any of them are free from
alterations, additions and subtractions, and many things have
been fabricated in them. The earlier nations did not
have scholars to examine these reports and eliminate
those which are not sound, as this ummah has its imams
and scholars who have great knowledge and are pious
and righteous, who wrote down the hadeeth and examined
it and showed what is sound and what is not, and what
is fabricated, identifying the fabricators, liars and
those narrators who were unknown, and other Islam & Muslims
of narrators. All of that was to protect the status of
the Prophet, the Seal of the Prophets and the leader
of mankind (peace and blessings of Allaah be upon
him), lest any lie be attributed to him and lest anything
be attributed to him that he did not say or do. May Allaah
be pleased with them and make them please and make
the Paradise of al-Firdaws their abode.
Tafseer al-Qur'aan il-`Azeem, 3/90.
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Question:
My husband has told me that in his country, many
people including shiekhs have gone to talk with the jinn. He
told me that when someone has an ailment they go to the
jinn for help. I have told my husband that I believe that this
is Haraam, but he says that it is halaal because the
shiekhs do that. Could you please give me some evidence
(daleel) about this matter?.
Answer:
Praise be to Allaah.
1 _ Seeking the help of the jinn or turning to them
to fulfil one's desires to cause harm or bring benefit is
shirk or associating others in worship with Allaah, because
it is a kind of mutual benefitting whereby the jinni
responds to the human's requests and fulfils his needs in return
for the human's veneration of the jinni, turning to him
and asking for his help to do what he wants.
Allaah says (interpretation of the meanings):
"And on the Day when He will gather them (all)
together (and say): `O you assembly of jinn! Many did you
mislead of men,' and their Awliyaa' (friends and helpers)
amongst men will say: `Our Lord! We benefited one from the
other, but now we have reached our appointed term which
You did appoint for us.' He will say: `The Fire be your
dwelling place, you will dwell therein forever, except as
Allaah may will. Certainly your Lord is AllWise, AllKnowing.'
And thus We do make the Zaalimoon (polytheists
and wrongdoers) Awliyaa' (supporters and helpers) of
one another (in committing crimes), because of that
which they used to earn"
[al-An'aam 6:128]
"And verily, there were men among mankind who
took shelter with the males among the jinn, but they
(jinn) increased them (mankind) in sin and transgression"
[al-Jinn 72:6]
If a human seeks the help of a jinni to cause harm
to another person, or seeks his help for protection from
the evil of a person whose evil he fears, all of that is shirk.
Whoever is like this, his prayer and his fasting are
both invalid, because Allaah says (interpretation of
the meaning):
"If you join others in worship with Allaah, (then)
surely, (all) your deeds will be in vain, and you will certainly
be among the losers"
[al-Zumar 39:65]
If a person is known for that, then the funeral prayer
is not to be offered for him if he dies, his funeral is not to
be attended, and he is not to be buried in the
Muslim graveyard.
Fataawa al-Lajnah al-Daa'imah, 1/407, 408
2 _ The Standing Committee was asked a similar
question, which said:
I would like to inform you that in Zambia there is a
Muslim men who claims that he has jinn with him, and the
people go to him and ask him to heal their diseases, and this
jinn prescribes medicine for them. Is that permissible?
The answer is:
It is not permissible for that man to use the services
of the jinn, and it is not permissible for the people to go
to him, seeking treatment for their diseases through
advice from the jinn, or to fulfil any needs in this manner.
Treating disease by means of human doctors and by
using permissible medicines means that there is no need
for that. This should be enough to free us from the control
of these charlatans.
It was narrated in a saheeh hadeeth that the
Messenger (peace and blessings of Allaah be upon him)
said: "Whoever goes to a fortune-teller and asks him
about something, his prayers will not be accepted for forty
days." (Narrated by Muslim)
The four authors of al-Sunan, and al-Haakim in a
saheeh hadeeth, narrated that the Prophet (peace and
blessings of Allaah be upon him) said: "Whoever goes to
a fortuneteller and believes what he said has disbelieved
in that which was revealed to Muhammad."
This man and his companions from among the jinn are
to be regarded as fortunetellers and soothsayers. It is
not permissible to ask them anything or to believe them.
Fataawa al-Lajnah al-Daa'imah, 1/408, 409).
And Allaah knows best.
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Question:
We need to make da'wah, but one of us is focusing
on treating those who are affected by the jinn.
Is it permissible to neglect da'wah in order to do this
deed? How should those who are affected by evil whispers
from the jinn be treated? Is it permissible to accept
payment for this reading?.
Answer:
Praise be to Allaah.
Shaykh Muhammad ibn `Uthaymeen (may Allaah have mercy on him) was asked this question and he said:
Calling people to Allaah (da'wah) is a communal obligation (fard kafaayah); if sufficient people
undertake to do it, the rest are then absolved of the obligation. If
a person finds that he has to do it and no one else can
take his place, then it takes priority over reading Qur'aan
over one who is affected by the jinn. That is because the
results of da'wah are certain whereas the results of
reading Qur'aan over one who is affected by the jinn may not
be certain. How many people have had Qur'aan recited
over them and have not benefited.
So if this man realizes that he has to do da'wah and
no one else can take his place, then he must do da'wah
even if that means he does not recite Qur'aan over one who
is affected the jinn.
But if it is the matter of fard kafaayah, then you
should look and decide what is in people's best interests. If it
is possible to combine the two _ which seems to be the
case _ by devoting a day for one and day for the other
whilst continuing to engage in da'wah, that is better, so that
he may benefit his Muslim brothers who are suffering
from this affliction and so that the work of calling people
to Allaah may continue at the same time.
With regard to the correct treatment of those who
are affected by the jinn, that varies from one case to
another, but the best is to recite Qur'aan over the person, such
as the words (interpretation of the meaning):
"O assembly of jinn and men! If you have power to
pass beyond the zones of the heavens and the earth, then
pass beyond (them)! But you will never be able to pass
them, except with authority (from Allaah)!
Then which of the Blessings of your Lord will you
both (jinn and men) deny?
There will be sent against you both, smokeless flames
of fire and (molten) brass, and you will not be able to
defend yourselves.
Then which of the Blessings of your Lord will you
both (jinn and men) deny?"
[al-Rahmaan 55:33-36]
Because this reminds them [the jinn] that they cannot
flee from Allaah. You should also recite
al-Mi'wadhatayn [the last two Soorahs of the Qur'aan] and
Qul Huwa Allaahu Ahad [al-Ikhlaas 112] and
Aayat al-Kursiy [al-Baqarah 2:255]. You may also preach to them as Shaykh
al-Islam Ibn Taymiyah used to do, telling them, "It is haraam
for you to harm the Muslims or to beat them," etc.
With regard to accepting payment for that: if he does
not take money that is better, but if he takes it
without stipulating payment beforehand that is acceptable. If
those for whom he is reading do not carry out their
duties towards the reader and he insists that he will only
read for them if he is given something in return, there is
nothing wrong with that, as this is what the people of the
raiding party sent out by the Prophet (peace and blessings
of Allaah be upon him) did. It was narrated that Abu
Sa'eed (may Allaah be pleased with him) said: "A group of
the companions of the Prophet (peace and blessings of
Allaah be upon him) set out on a journey and traveled until
they stopped in (the land of) one of the Arab tribes. They
asked them for hospitality but they refused to welcome
them. The chief of that tribe was stung by a scorpion and
they tried everything but nothing helped them. Some of
them said, `Why don't you go to those people who are
camped (near us), maybe you will find something with them.'
So they went to them and said, `O people, our chief has
been stung by a scorpion and we have tried everything
but nothing helped him. Can any of you do anything?'
One of them said, `Yes, by Allaah, I will recite ruqyah for
him, but by Allaah we asked you for hospitality and you
did not welcome us, so I will not recite ruqyah for you
until you give us something in return.' Then they agreed
upon a flock of sheep.' Then he went and spat drily and
recited over him Al-hamdu Lillaahi Rabb
il-`Aalameen [Soorat al-Faatihah]. (The chief) got up as if he was released
from a chain and started walking, and there were no signs
of sickness on him. They paid them what they agreed to
pay. Some of them (i.e. the companions) then suggested
to divide their earnings among themselves, but the one
who performed the ruqyah said, `Do not divide them until
we go to the Prophet (peace and blessings of Allaah be
upon him) and tell him what happened, then wait and see
what he tells us to do.' So they went to the Messenger of
Allaah (peace and blessings of Allaah be upon him) and told
him what had happened. The Messenger of Allaah (peace
and blessings of Allaah be upon him) asked, `How did
you know that it (al-Faatihah) is a ruqyah?' Then he
added, `You have done the right thing. Share out (the flock
of sheep) and give me a share too.' And the Messenger
of Allaah (peace and blessings of Allaah be upon
him) smiled."
(Narrated by al-Bukhaari, 2276; Muslim, 2201)
See Liqa' al-Baab al-Maftooh, 44. (www.islam-qa.com)
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Question:
Since epilepsy is caused by jinn, how do we explain
the black woman who came to the Prophet (saaws)
asking for him to invoke Allah for her cure of her illness
of epilepsy and coming uncovered, but there was no
mention of jinn possession? Or is there a mistake in
translation and it wasn't really epilepsy?
Answer:
Praise be to Allaah.
Epilepsy in most cases is caused by the jinn, and in
some cases by some defect in the body, brain or nerves, or
mood swings, or some weakness in the physical structure.
All of these may cause loss of consciousness or
unbalanced behaviour. The black woman's epilepsy may have
been caused by the jinn, but there was no need to mention
the cause, which is why the narrators only mentioned
what needs to be done when epilepsy occurs, for
whatever reason, of making du'aa' and performing ruqyah,
or bearing it with patience and seeking the reward
from Allaah.
Shaykh `Abd al-Kareem al-Khudayr
The hadeeth about the black woman is narrated in
Saheeh al-Bukhaari (5652) and Saheeh
Muslim (2576). In some versions of the hadeeth there is an indication that
her epilepsy was caused by the jinn. For example, in a
version narrated by al-Bazzaar, she said, "I am afraid that the
evil one may cause me to become uncovered." Al-Haafiz
Ibn Hajar said: "It may be understood from some of
the different versions of the hadeeth that what Umm
Zafar was suffering from was the kind of epilepsy caused
by the jinn and not that which results from dysfunction
in the brain."
Fath al-Baari, hadeeth no. 5652.
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Question:
Is there anything in Islam that is called the Qareen? I
would like to know whether I have a Qareen. What does
Islam say about this, or does it not exist at all?
Answer:
Praise be to Allaah. Yes, there is something which
is called the qareen, which Allaah has caused to
accompany every human being. This qareen pushes a person to
do evil things and to disobey Allaah, with the exception
of the Prophet (peace and blessings of Allaah be upon
him), as will be explained below.
Allaah says (interpretation of the meaning):
"His companion (qareen) will say: `Our Lord! I did
not push him to transgression, (in disbelief, oppression,
and evil deeds), but he was himself in error far astray.'
Allaah will say: `Dispute not in front of Me, I had
already in advance sent you the threat.
The Sentence that comes from Me cannot be
changed, and I am not unjust to the slaves'"
[Qaaf 50:27-29]
Ibn Katheer said: " `His companion (qareen) will
say' _ Ibn `Abbaas (may Allaah be pleased with him),
Mujaahid, Qutaadah and others said: this refers to the devil who
is appointed to accompany him. `Our Lord! I did not
push him to transgression' means, he will disown that
person on the Day of Judgement, and will say, `Our Lord! I
did not push him to transgression' meaning, I did not
lead him astray.
`but he was himself in error far astray' means, he
was misguided in himself, receptive to falsehood and
resistant to the truth _ as Allaah says elsewhere (interpretation
of the meaning):
`And Shaytaan (Satan) will say when the matter has
been decided: "Verily, Allaah promised you a promise of
truth. And I too promised you, but I betrayed you. I had
no authority over you except that I called you, and
you responded to me. So blame me not, but blame
yourselves. I cannot help you, nor can you help me. I deny your
former act in associating me (Satan) as a partner with
Allaah (by obeying me in the life of the world). Verily, there is
a painful torment for the Zaalimoon (polytheists
and wrongdoers)."'
[Ibraaheem 14:22]
The phrase `Dispute not in front of Me' refers to
what Allaah will say to the human and his companion
from among the jinn, when they dispute before Him, and
the human says, `O Lord, this one led me astray from
the Reminder after it had come to me' and the devil will
say, `Our Lord! I did not push him to transgression,
(in disbelief, oppression, and evil deeds), but he was
himself in error far astray' _ i.e., from the path of truth.
Allaah will say, `Dispute not in front of
Me' meaning, in My presence. `I had already in advance sent you
the threat' means, I sent the warning on the lips of
the Messengers, and I sent down the Books, so proof
and evidence was established against you.
`The Sentence that comes from Me cannot be
changed' _ Mujaahid said, this means I have passed My judgement.
`and I am not unjust to the slaves' means, I do not
punish anyone for the sin of another, and I only punish a
person for his sin after proof has been established against him."
Tafseer Ibn Katheer, 4/227
It was narrated that `Abd-Allaah ibn Mas'ood said:
The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "There is no one among you but
a companion from among the jinn has been assigned
to him." They said, "Even you, O Messenger of
Allaah?' He said, "Even me, but Allaah helped me with him
and he became Muslim (or: and I am safe from him), so
he only enjoins me to do that which is good."
According to another report, "… There is assigned to
him a companion from among the jinn and a companion
from among the angels."
Narrated by Muslim, 2814
Al-Nawawi included this in a chapter which he
called: Baab Tahreesh al-Shaytaan wa Ba'thihi Saraayaahu
li Fitnat il-Naas wa anna ma'a kulli insaanin
Qareen (Chapter on the evil of the Shaytaan and his sending
his troops to tempt the people, and the fact that there is
a jinn-companion with every human being).
Al-Nawawi said:
"Fa aslamu (and I am s | 
