Note: The following transcript was generated using AI and may contain inaccuracies.
Alhamdulillahi Rabbil Alameen, wassalatu wassalamu ala rasoolillahi salallahu alayhi wasalam amma ba'ad. Assalamu alaykum wa rahmatullahi wa barakatuhu.
And welcome to the first episode of season two of the Hot Seat Podcast. We've got a slightly different setup as you may see from your screen. And that's because for the first time on the Hot Seat, I'm joined by not just one but two very special guests.
I welcome back to the Hot Seat the familiar face of Ustad Abdur Rahman Hassan, and joining me for the first time is Ustad Tim Humble. Assalamu alaykum wa rahmatullahi wa barakatuhu, how are you guys? Assalamu alaykum wa rahmatullahi wa barakatuhu. Ustad Tim, a special welcome to yourself, of course, the first time on the Hot Seat.
It's a pleasure to be here. We've got a very special, very interesting topic to discuss today. It's one of those topics that many people have an interest in because it's related to the world of the unseen.
So we want to do a couple of episodes on this topic. The first one is going to be covering the topic of the jinn. And the second one is going to be talking about magic and evil eye.
These are things that you kind of hear growing up, you hear stories about these things. But what I really want to establish is that, do these things have any legitimacy and proof in the religion of Islam? Or are they just mere fables that have been passed down from generation to generation? So we're going to be talking about the jinn today. And let me start with a very simple question.
What exactly is a jinn? Okay, I think before we start to answer that question, you mentioned a very, very valid point. And one that I think is really important for us to start, which is the discussion about the unseen. And what we're talking about and the question you posed about, what are the jinn or who are the jinn, is a question which relates to the unseen.
And belief in the unseen is a fundamental part of the belief of a Muslim. And in fact, if we look at Surah Al-Baqarah, in which Allah Azawajal says, الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ Right at the very beginning of the Qur'an. And Allah subhanahu wa ta'ala then says about those people who believe in the unseen, Allah Azawajal said, أُولَٰئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ So one of the characteristics of the people who are guided and the people who are successful, are that they believe in the unseen.
And that means they believe in things that they can't see with their own eyes or they can't perceive with their senses. But they believe in them because Allah Azawajal and His Messenger ﷺ told us about them. And also that just guessing about the unseen and you know sort of just randomly coming out with things and opinions and he said and she said is not also from the characteristics of the believer in Surah Al-Kahf.
Allah Azawajal criticized the people who guessed regarding the number of the people in the cave and the dog that was with them. And he said رَجَمًا بِالْغَيْبِ They were just randomly throwing things out there, just trying to find, trying to guess the unseen. So it's really really important to us as Muslims take our knowledge of the unseen from the Qur'an, from the Sunnah and that we do so without guesses and without kind of sort of weird and wonderful theories but we take it from the text itself.
I believe that's extremely important. Sheikh, did you have? Yeah, mashaAllah. الحمد لله رب العالمين والصلاة والسلام على أشرف الأنبياء والمرسلين سيدنا ونبينا محمد وعلى آله وصحبه واتابعين لهم بإحسان إلى يوم الدين أما بعد building on what Sheikh Muhammad mentioned the scholars they state in their books and Sheikh al-Islam bin Ibn Taymiyyah actually wrote a book on this issue which is the reconcile between revelation and reasoning and here rahimahullah mentioned and he's a student Ibn al-Qayyim in his Kitab سواء يقول المرسلة that this issue of علم الغيب is from the things that a person can never speak about it except through textual evidence okay this is where the عقل doesn't have a say because he can't speak about it hasn't seen it and عقل only works which is a reasoning only works in things that's empirical things which you can observe and look at و لذلك ابن القيم رحمه الله says in a couple of lines of poetry he says لا يستقل العقل دون هدايته بالوحي تفصيلا ولا تأصيلا قد طرف دون النور ليس بمدرك حتى يراه بكرة وأصيلا فإذا النور النبوة مثل نور الشمس للعين البصيرة فاتخذه دليلا in these lines Ibn al-Qayyim's pointing out that لا يستقل العقل دون هدايته the عقل cannot bring guidance to you individually by itself and we spoke about this in great details in our previous episode on the revelation versus reasoning one of the things that عقل cannot talk about and it's restricted just like your eyesight is restricted is because you can't see everything if you look at somewhere your eyesight will come back and not be able to see everything in front of it the عقل is also like that it's restricted and the things that the عقل can't talk about Ibn al-Qayyim mentions is three things I know he's still in Ibn Taymiyyah as well it is that number one the عقل cannot guide you independently you can't come to guidance just by using your عقل number two is عقل cannot reconcile between two parties of people who have a conflict and are differing and disagreeing and the third thing is عقل cannot speak about the unseen so we have to take all of these the unseen jinns ملائكة and things related to that all from the Qur'an and the Sunnah and many tawa'if and groups became misguided because they spoke about the unseen based on عقل second thing I wanted to mention is that because we're going to be talking about issue of possession and jinn entering the human body it's important that we believe in القضاء والقدر خيره وشره that which Allah Ta'ala destined the good of it and the evil of it and that's the one of the articles of our Iman the Prophet ﷺ said in the famous hadith of Jibreel when he was asked about Iman he said أن تؤمن بالله وملائكتي وكتبه ورسوله وليوم الآخر وتؤمن بالقدر خيره وشره that you believe in the خير and the شر and also Allah Ta'ala is in the Qur'an ما أصابكم من مصيبة في الأرض ولا في أنفسكم إلا في كتاب من قبل أن نبرأها إن ذلك على الله يسير so meaning so in the ayah that you're not afflicted with a calamity and you don't go through a hardship or anything except that it was written قضاء وقدر okay it's all written Allah has written it سبحانه وتعالى and the famous hadith وَعَلَمْ أَنَّ مَا أَصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ وَمَا أَخْطَأَكَ لَمْ يَكُنْ لِيُصِيبَكَ that what you've been afflicted with was never meant to miss you and what missed you was never meant to afflict you and the hadith has a longer meaning i'm not different wordings but and the third thing that i think i wanted to add onto about two things i wanted to add on what sheikh mentioned is that patience when we're afflicted with these things to be very patient and imprison our nafs from speaking that which is is not permissible and that which is not allowed the prophet sallallahu alayhi wa sallam he said in the hadith عَجَبَ لِأَمْرِ الْمُؤْمِنِ fascination and wonder is in the affairs of the believer إِنْ أَصَابَتْهُ صَرَّاءَ شَكَرًا فَكَانَ خَيْرًا لَهُ وَإِنْ أَصَابَتْهُ ضَرَّاءَ صَبَرًا فَكَانَ خَيْرًا لَهُ أو كَمَا قَالَ عَلَيْهِ ﷺ that fascination is in the affairs of the believer if he's afflicted with good he shows gratitude and if he's afflicted with hardship and harm and pain he shows patience and Ibn al-Qayyim from that he said that the slave he tosses and he turns in those two situations in his life he's either going through a time of hardship and what is required from him is مَقَامُ الصَّبْر you go through hardship the servitude that is required from you now is patience and sometimes you're going through ease and happiness and joy the servitude that is required from you here is gratitude and Allah Ta'ala said وَبَشِّرِ الصَّابِرِينَ الَّذِينَ إِذَا أَصَابَتُوا مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهَ رَجْعُونَ the sign that you're a patient person is that when you talk what comes out of your mouth is what which is pleasing to Allah after the calamity has fallen before you so I think that three points is a good introduction before we define what what jinns is no I only wanted to add to that on the point that you made regarding reasoning and regarding the aqal that here we're not just talking about the aqal being the means by which you affirm something but even also the means by which someone rejects something both of those could be valid so there are some people who might use their intellect to affirm something as existing because it makes sense to me and others who might reject something because it makes sense to me but ultimately that's not a valid scale of balance by which we can measure things Islamically on either side whether affirming things or whether it comes to negating things you asked me sorry we went off on a tangent but I did I thought it was important but regarding a little bit of a definition or who or what are the jinn so linguistically Ibn Manzoor in Lisan al-Arab he mentioned regarding this word jinn and he said جَنَّ الشَّيْء يَجُنُّهُ جَنَّاً سَتَرَهُ he said this word جَنَّ it means to cover something or to conceal something and he said وَكُلُّ شَيْءٍ سُتِرَ أَنك فَقَدْ جُنَّ أَنك anything which is concealed from you can be referred to with this ج and the ن and the ن is جن and he said later on وَبِهِ سُمِّيَ الْجِن لِسْتِتَارِهِمْ وَاخْتِفَائِهِمْ and because of this linguistic reason the jinn are called the jinn because they are covered and hidden and concealed so that's the sort of linguistic basis in terms of a shari'a definition i'm not going through the statements of the scholars you know when the scholars are trying to bring تعريفات they try and bring definitions for things there's always this aim for it to be جامع and مانع to be comprehensive and exclusive and it's not an easy thing to bring out definitions for things but i thought we could take it from a different way which would be a nice way of introducing the topic is to take it from let's say sort of five passages in the Qur'an that define for us the jinn so the first one is the statement of Allah عز و جل in Surah Al-Hijr وَالْجَانَا خَلَقَنَاهُ مِنْ قَبْلٍ مِّن نَارِ السَّمُومِ the jinn we created them before i.e. before mankind from نار السموم from this smokeless fire so we know that from this they are a creation from the creation of Allah عز و جل and that they were created prior to the creation of mankind that's one part of the definition and if we look at Surah Al-Ahqaf when Allah عز و جل said وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنِ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِمْ مُنْذِرِينَ قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنِ يَدَي يَهْدِي إِلَىٰ الْحَقِّ وَإِلَىٰ طَرِيقٍ مُسْتَقِيمٍ يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ Here, when Allah Azawajal tells the Prophet ﷺ when a group of the jinn were directed to him and they listened to the Qur'an and when they attended it, they said to each other, be silent.
And when it was finished, the recitation, they went back to their people as warners. They said, our people, we have heard a book revealed after Musa which gives truth to that which came before it, it guides to the truth and to a straight path. Our people, answer the caller of Allah and believe in him.
You will be forgiven for your sins and you will be saved from a painful torment. From this, we can take out certain important definitions that relating to the jinn. That they have an intellect.
That they have an aql. Because they are commanded to answer and they are told to listen and they understand the Qur'an that is recited to them. So they have an aql, they have an irada, they have a will, a choice.
Because they are told, ajeebu, answer. So they have a choice to answer or not to answer. And they are commanded to follow the commands of Allah in a similar way to that of human beings.
We can also take from the ayah in surah al-a'raf, إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ That they are a creation that is hidden from our sight under normal circumstances. And then we can also take from surah al-jinn, وَأَنَّ مِنَّ الْمُسْلِمُونَ وَمِنَّ الْقَاسِطُونَ فَمَنْ أَسْلَمَ فَأُولَٰئِكَ تَحَرَّ الرَّشَدَ وَأَمَّ الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبَ That among us are Muslims and among us are others who are disbelievers or defiantly disobedient and whoever accepts Islam, then those are the people who have taken the right way. And as for those disbelievers, they will be firewood for Jahannam.
We can take from this that among them are Muslims and among them are disbelievers. And finally from the hadith of Aisha رضي الله عنها and this hadith narrated in Sahih Muslim. The Messenger of Allah ﷺ said, خُلِغَتِ الْمَلَائِكَةُ مِنْ نُورٍ وَخُلِغَ الْجَهَانُ مِنْ مَارِجٍ مِنْ نَارٍ وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ أو كما قال ﷺ that he said that the angels were created from light and that the jinn were created from the smokestream of fire and that Adam was created from what has been described to you that the jinn are distinct from the angels and from human beings.
I think that probably covers inshaAllah I don't know if sheikh you have extra points that more as covers most of the issues relating to the technical definition of the jinn. Now as sheikh mentioned the word jinn originally the root word this jinn and the noon and the Arabs they say it means في أصل اللغة it means a sattr something that's covered and it's hidden. لذلك that's why the person who's insane is called مجنون because his عقل is being covered.
The جنة that we enter is the same root word and they said the word جنة is used because of the jinn and the noon is because there are many trees around it which hide from you what's inside. That's why it's used. So that root even the mother's womb is also they use the أجنة في بطون أمهاتكم So the word has that meaning which is hidden and sheikh mentioned the ayah يَا بَنِ آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا إِنَّهُ يَرَاكُمْ هُوَ قَبِيلٌ مِنْ حَيْثُ لَا تَعْلَوْنَهُمْ إِنَّا جَعَلْنَا شَيَاطِينَ أَوْلِيَآءِ لِلَّذِينَ لَا يُؤْمِنُونَ So they can see you when you can't see them.
وَلِذَكْتَزَ فَائِدًا I came across which Ibn Al-Qayyim mentions that we seek refuge in Allah تبارك وتعالى from the angels because they are a creation we can't see and we seek refuge in the one they can't see which is Allah سبحانه وتعالى Also the jinn, they were created before us they came into existence before we came Allah تبارك وتعالى He says وَالْجَنَّ قَلَقَنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ That we created the jinn before the children of Adam came and the hadith of Aisha that the Prophet ﷺ said خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ وَخُلِقَتِ الْجَنُّ مِنْ نَارِ السَّمُومِ وَخُلِقَ آدَمٍ مِمَّا وُصِفَ لَكُمْ that the jinn is made from the smokeless fire and some scholars they discussed the issue of is the jinn from Iblis? Is that where they come from? Because we came from Adam ﷺ and he's our father they come from the Shaytan Iblis and that which seems apparent from the Quran is that he's not the father that they all come from and the ayah وَإِذْ قُلْنَا لِلْمَلَائِكَةِ سُجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ which means? that what I want from the ayah is that Iblis is from them that's what the ayah says Iblis is من الجنِّ from the jinn the word من here is طبعية means he's from the jinn and Allah also tells in the ayah وَإِذْ قُلْنَا لِلْمَلَائِكَةِ سُجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ أَفَتَتْ تَخِذُونَهُ وَذُرِّيَةَ وَأُولِيَةَ مِنْ دُونِ وَهُمْ لَكُمْ عَدُو بِئْسَ لِلظَّالِمِينَ بَدَلًا that he has children offspring so they get married have children daily Also amongst them are Muslims and non-Muslims and amongst them are righteous Muslims and criminals وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاصِطُونَ فَمَنْ أَسْلَمَ فَأُولَئِكَ تَحَرَّوا رَشَدًا وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَدًا They are also amongst them a dimwitted one وَأَنَّهُ كَانَ يَقُولُ السَّفِيهُنَا عَلَى اللَّهِ شَطَطًا Amongst them are those who listen to the Qur'an وَإِذْ سَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَذَرُوهُ قَالُوا أَنْسِتُوا فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِمْ مُنذِرِينَ قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَى مُصَدِّقًا لِمَا بَيْنَ يَدَيْهَ دِي إِلَى الْحَقِّ وَإِلَى طَرِيقِ مُسْتَقِيمٍ قَالُوا يَا قَوْمَنَا أَجِيبُوا دَاعِيَا اللَّهِ فَأَمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ So they are not only listening to the Qur'an and pondering over it and contemplating But they are Du'atun ila Allah They go and they do da'wah So they spread the message of Islam So this is comprehensive There are three things that the jinns have Which is why they were mukallaf Meaning why they were burdened And they were requested to worship Allah Because Allah said وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا إِلَىٰ لِيَعْبُدُونَ And another ayah Allah says يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ أَلَمْ يَأْتِكُمْ رُسُلُ مِنْكُمْ يَقُصُونَ عَلَيْكُمْ آيَاتِ وَيُنذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَذَا قَالُوا شَهِدْنَا عَلَىٰ أَنفُسِنَا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا وَشَهِدُوا عَلَىٰ أَنفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ So they have been Meaning they have been questioned and interrogated They have been judged Been asked You know Did not a messenger come to you? Were you not warned? So they are mukallaf Based on those two ayahs And the scholars they say they are mukallaf Because three things are present in them The sheikh mentioned it They have qudra, ability So they have ability They have irada Meaning they have a will And they also have qudra Did I mention ability? They have qudra, ability They have irada And they have al-aql So they can think They see things They know what they are doing And this has now made them mukallaf Last point I want to mention Is that the jinns are actually Considered to be lower than the Adam They are ranked lower than it What's the proof of that? And the evidence that scholars mentioned is The statement of Allah We honoured the children of Adam So this is that we are honoured than the jinn And another ayah clearly shows that That the jinns originally used to respect us And they used to look up to us And we were great in their eyes Until a group of jinns I mean a group of humans Went and seeked refuge and help from the jinn And once they did that Allah says Now this made them feel that they mean something They have some value and some worth So all these ayahs and these hadiths Really established not only the meaning of what a jinn is But it also proves that the jinns actually do exist There are jinns A creation out there Referred to as jinn It's mentioned in the Quran And something a Muslim who believes in Allah On the Day of Judgment Cannot reject it to be honest For sure I think that's a really comprehensive summary Of who the jinn are And some of their attributes Just before we move on I do want to mention something that you mentioned You mentioned the ayah where in the Quran It clearly states that There's often a bit of confusion here And there's some people who believe that He's actually a fallen angel for example And the reason they believe that Is because at the start of the ayah Allah addresses angels وَإِذْ قُلْنَا لِلْمَلَائِكَةِ When we said to the angels أُسْجُدُوا لِآدَمٍ Prostrate to Adam So it almost seems like Iblis here Is being included within that angels So I said to him Is there any possibility that Maybe the word jinn used in this ayah For Shaytan is a linguistic definition Meaning he's hidden Just like the rest of the angels are hidden from us And that he's actually an angel So there's a lot of ways that we can differentiate Between the jinn and the angels One that we mentioned before Is in the hadith of Aisha رضي الله عنها We said is in Sahih Muslim In which the Prophet ﷺ Spoke about three different categories The angels created from light The jinn created from the smokeless fire And Adam created from what's been described to you So that first of all gives us a distinction But I've got another A couple of things to think about First of all The angels themselves differentiate Allah عز و جل said وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا ثُمَّ يَقُولُ لِلْمَلَائِكَةِ أَهَا أُولَٰئِ إِيَّاكُمْ كَانُوا يَعْبُدُونَ قَالُوا سُبْحَانَكَ أَنْتَ وَلِيُّنَا مِنْ دُونِهِمْ بَلْ كَانُوا يَعْبُدُونَ الْجِنِّ أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ On the day when he will gather them all together And will say to the angels Was it you that these people used to worship The angels will say Exalted are you in perfection You are our wali Rather than them They used to worship the jinn Most of them were believers in the jinn Not in the angels So the angels themselves differentiate The fact that the jinn have children She already mentioned the ayah in surah at-Talkaf أَفَتَتْ تَخِذُونَهُ وَذُرُّيَّتَهُ أَوْلِيَا Do you take him and his offspring as awliya And the fact that Allah as I just said وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ الْجِنِّ وَالْإِنسِ We have prepared jahannam for many Of the jinn and the inns And again that's not true of the angels The angels not disobeying Allah عز و جل and so on So here we have many many evidences And we also have something else that we can look at Which is that generally in Arabic When we use an exception So for example we were to say Use the word except in English In Arabic we could use illa There are other ways we could use it as well And we say illa, except In Arabic there is something Which is when you make an exception And that exception doesn't come From the original thing that you're speaking about And this is called المستثنى المنخطئ A broken exception An exception that is broken off From the thing that you're originally talking about So in Arabic it's perfectly common to say something like All of the students left except the teacher All of the players left except the fan The examples of this in the Arabic language are Very very frequent It's a very common usage of Arabic So we put all these things together And we see the difference between the angels and the jinn We see the hadith of Aisha And we see the existence in Arabic Of having an exception Which doesn't come from the original thing That you're talking about And it becomes quite clear That the angels here are not the jinn And the jinn are not the angels And Iblis falls into which camp It's quite clear because of the direct text That he falls into the camp of jinn He was from among the jinn And the fact that he has offspring and so on we mentioned Making him different The fact that he was among the angels That he was honoured to be able to spend among the angels Indicate that he was covered by that command When the angels were told to prostrate That he among them was included in that command And yet فَفَسَقَ عَنْ أَمْرِ رَبِّهِ He disobeyed and defied the command of his lord Even سبحان الله When you look at the ulema They mention that the humans are stationed in the middle When a human, they say some of the scholars When a human follows Allah's commandments And listens to what Allah tells him to do He has now taken a level and a station of the angels And so Which is قَوْلُوا تَعَالَيَا إِلَّذِينَ آمَنُوا قُوْ أَنفُسَتُمْ وَأَهْلِكُمْ نَارَى وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَآئِكَةٌ غِلَاظٌ شِدَادٌ لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ Even another ayah Allah says يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْطُرُونَ Allah when he talks about the angels He mentions that they are very obedient So this is a trait that you've taken on And so then you are with them But then when the slave becomes very You know bad and evil And he does they say he goes even below the Animal So this trait that This thing which is Iblis being with the angels They said that it was because of his righteous actions And his good doings And it's not just unique for him they say This is something even the believer can receive Like not literally be with them now But be of that station That you are a person Who is obeying and listening to Allah Okay I now want to move the discussion onto the main Topic which is What is the extent that the jinn Can interact with the humans So the concept That the jinn can interact With human beings Is one that is well established Within the Quran And particularly just to take A general sense because here I don't want to necessarily I don't want to necessarily Go into the topic of possession At this moment in time Just to talk about generally the interaction In surah al-an'am Allah azza wa jal said وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَا مَعْشَرَ الْجِنِّ قَدْ اسْتَكْثَرْتُمْ مِنَ الْإِنسِ وَقَالَ أَوْلِيَأُهُمْ مِنَ الْإِنسِ رَبَّنَا اَسْتَمْتَعَ بِبَعْضُنَا بِبَعْضُ وَبَلَغْنَا أَجَلَنَا الَّذِي أَجَّلْتَ لَنَا Until the end of the ayah Allah azza wa jal said On the day when he will gather them all together And say oh group of jinn You have استكثرتم You have really frequently You have frequently Frequented mankind You know it's something Frequent interaction with mankind Frequently misguided them You have this constant interaction with mankind But their allies from among the men Will say our lord استمتع بعضنا ببعض We each of us Took advantage of the other Each of us took something from the other And we have reached This appointed time that you have Appointed for us Allah azza wa jal will say the fire is your abode Until the end of the ayah So here we see clearly that there were men That sought a benefit And sought to take advantage Of the jinn and there were jinn that sought To take advantage of men And so this interaction exists And in fact this interaction Particularly the interaction between the shaytan and Bani Adam Is something which is mentioned In so many places in the Quran But this is just a really clear example of how each one is Interacting with the other Also the ayah The famous Answer to the jinn you know help us Do this for us And this is when the jinn then became Arrogant and full of themselves And started to realize oh okay we actually Are valuable the humans Need us and also the shaykh The ayah that he brought Some of the scholars actually use that Ayah to say that the jinn and The ins can actually get married Because the ayah Can involve marriage And many ulama Have stated that Ibn Taymiyyah Ibn Hajar al Haytami And many other great scholars Some have actually even transmitted a consensus That this can happen The interaction between Humans and jinn can be of good Interaction and it can also be of Evil interaction The example of a good interaction is That the Prophet ﷺ he said There is not a person except that he has a qareen And This qareen you know Whispers to the person And that the You know to do evil To go against Allah's command to Do this and that and also The sahabah said O Rasulallah even you And he said even me So he said as for me Sorry Allah ﷻ aided me From him and he took Islam And he doesn't mind except that which is good So that's another interaction Also another interaction is An interaction that Is unique to Nabiullah Suleyman That he had with the jinn Nabiullah Suleyman Allah ﷻ He gave him Suleyman had He had this world Allah ﷻ gave it to him Allah ﷻ mentions in the Quran He says Arabic Allah ﷻ told us that Nabiullah Suleyman They used to Work for him To an extent A high level That they used to even Arabic Some of them used to build constructions For him and some of them used to Go into the ocean and get jewels and gems From the earth for him And he also was able To punish them Allah ﷻ He was able to punish those Who would go against his command And make them suffer Because of their wrongdoings So there was that interaction that Suleyman had And dealings That Allah ﷻ gave him On the topic Shaykh mentioned actually We've twice come to this ayah in Surah Al-Jinn Arabic I'll quote you from Ikrimah And that he said Arabic Arabic The jinn used to run away Or used to be scared of men Like men are scared of them or even worse Arabic And when the men would come to a valley The jinn would run away Arabic The leader of those men he would say Arabic He said we seek refuge With the master of the people In this valley Arabic They said we see these people are scared of us Like we're scared of them Arabic And they came close to men And then they became They made them become insane And they made them suffer madness And insanity And then he said Arabic Arabic And this was narrated by Ibn Abi Hatim in his tafsir from Ikrimah So this is just an example of how This ayah indicates that Interaction and you see that interaction Between the men and the jinn even in this ayah Okay Let's talk about a specific part of that interaction That's namely jinn possession Where the majority of the rest of the episode is going to revolve around Is it possible for a jinn To possess a human being Allah Azzawajal Said in Surah Al-Baqarah Arabic Arabic Arabic Arabic Those who devour Riba will not stand Except like the one Who has Arabic The shaytan has Caused him to become insane Because of Al-Mas Now whenever we look at an ayah Of course we look at the tafsir And we look at the tafsir of the early generations I just would like to quote you Only from Tafsir At-Tabari to start with Okay So Imam At-Tabari we know he died 310 years after the hijrah And he's quoting from the people Before that He said Arabic Arabic They will not stand In the hereafter from their graves And then he said Arabic Arabic The shaytan causes him to become Insane in the dunya Arabic Arabic Arabic Arabic He is the one who strangles that person And makes them Suffer from a fit Makes them faint Because of Arabic Then he quotes from Ibn Abbas That Ibn Abbas said that the person That Ibn Abbas said That Arabic That the person who will devour Riba Will be resurrected Arabic Arabic That he will be insane And he will be like he has been Pressured or strangled from the shaytan And from Qatada That he said Arabic It's the insanity That the shaytan makes the person Go insane And he quoted from many many others In fact he didn't At-Tabari Didn't mention any other Opinion for this ayah Except that That this ayah refers to The shaytan in the dunya Making a person Suffer insanity And epileptic fits Making them faint And causing them to become insane I suppose So what we spoke at the beginning about Aql and how It can, you can't be Used when you can't see things But I can see things in the dunya And I do see a lot of people taking Riba Being involved in interest It's very widespread And they don't stand as if they're insane Or anything like that They're just perfectly normal human beings But they're just engaging in the sin of interest So I'm not sure How this can be related to the dunya I can't really see that in front of me to be honest with you So here the ayah As I quoted from At-Tabari He said Arabic The shaytan, the insanity from the shaytan Is something that happens in the dunya But this punishment For the people of Riba Is Yawm al-Qiyamah And he quoted from Ibn Abbas So the ayah is split over two things The punishment which takes place For Aql al-Riba The one who devours Riba, Yawm al-Qiyamah Is a punishment which is Comparable to the Takhabut of the shaytan The insanity caused by the shaytan In the dunya That's what At-Tabari said And he quoted that from Ibn Abbas From Qatada That this is referring to The dunya in terms of the shaytan And the possession But the akhira in terms of the punishment for Aql al-Riba So it's not a direct Proof in and of itself It's more the speech of men who have said That this particular ayah which is talking about the hereafter Because the ayah is quite clear That this takes place in the hereafter It's referring to Something that happens in the dunya This is really kind of what the Mufassireen are saying About this particular ayah Do you have like a direct proof in the Quran? The ayah itself is clear in that way That's why the sheikh said that the Mufassireen Not one of them have understood it to be anything else That's what it is, that's what the ayah means So the ayah is talking about the Yawm al-Qiyamah The ayah is saying, the first portion of the ayah is saying الذين يأكلون الربى Those who are eating the riba لا يقومون So they don't stand The Day of Judgment Except the way that The one who when he is possessed Is unable to stand Because of having like a seizure It's the same way That it's going to be for the one who eats riba The Day of Judgment So the people in this world They see that when a person is possessed the way he is The comparison here Is of that For the way it's going to be for the one who eats riba So we can't The punishment for the one who is eating riba now We haven't seen it That's going to be the Day of Judgment But what we do see, the ayah is telling us Is what you guys see in this world The way that when a jinn enters a person's body Because the word messy is used Which is the touching of the shaytan Or the entering or the possession of the shaytan To the person This is the تشبيه المشبه That's being used in the ayah Do you have any additional proofs in the Quran That maybe Because for me It still seems and appears like That's something that takes place in the Akhirah On the Day of Judgment This possession that takes place on the Day of Judgment And the comparison to the dunya Is obviously what the opinions of the Mufassireen Have brought forward But it doesn't really clearly mention In those words that this takes place in the dunya I think first of all Just to go back a second I really want to just Emphasize once again that Imam At-Tabari said يَتَخَبَّرُ بِالشَّيْطَانُ فِي الدُّنْيَةِ I didn't put that in Imam At-Tabari 310 years after the Hijrah Quoting from the likes of Ibn Abbas From Qatada, from the great scholars Of Tafsir, and he doesn't find Anyone had an opinion other than that To the point that Ibn Juzay Al-Kalbi In At-Tasheel he says أَجْمَعَ الْمُفَسِّرُونَ Scholars of Tafsir, they have consensus On this issue, and likewise Not only that, but there are others Who narrated the consensus Or narrated a similar opinion Al-Baghawi, Ibn Al-Jawzi, Al-Qurtubi Abu Hayyan, Ibn Kathir Al-Alusi, Ibn Ashur All of them said the exact same thing So this is really The way we understand this ayah The language is clear يَتَخَبَّرُ This is something which is Very very clear in the Arabic language It's very clear that it's referring To the جُنون, the insanity Which comes from And the صرع, the effects Like fainting and so on That come from jinn possession This is the opinion of all Of the scholars of Tafsir There isn't anyone Who said anything different But we do have other ayat from the Quran Which support this and Indicate this, and from them One of the ones that is mentioned within Some of the books of Tafsir In the ayah in Surah Al-Baqarah That some of them referred And among them Ibn Kathir Who referred to the ayah in Surah Al-A'raf At the end of Surah Al-A'raf إِنَّ الَّذِينَ التَّقَوُوا إِذَا مَسَّهُمْ طَائِفٌ مِّنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ Those people of Taqwa, when they are touched By a ta'if from the shaytan Now I'm gonna quote what Ibn Kathir said About this word, they remember تَذَكَّرُوا, either they remember Allah Or they remember that this is from the shaytan فَإِذَا هُمْ مُبْصِرُونَ Then they can see clearly, Ibn Kathir He said regarding this وَمِنْهُمْ مَنْ فَسَّرَ ذَلِكَ بِالْغَضَبِ وَمِنْهُمْ مَنْ فَسَّرَهُ بِمَسِّ الشَّيْطَانِ بِالصَّرْعِ وَنَحْوَهِ He said, some of them Translated this ta'if that it's the anger Caused by the shaytan, and others said That it is the touch of the shaytan That causes epilepsy and the likes of it We've already quoted From Surah Al-Jinn And that Ikrimah said about them That they cause As we said From the quote of Ikrimah فَأَصَابُوهُمْ بِالْخَبْرِ وَالْجُنُونَ They cause them to become insane And likewise We can add also to that in Surah Al-Mu'minun وَقُلْ رَبِّي أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينَ وَأَعُوذُ بِكَ رَبِّي أَنْ يَحْضُرُونَ وَقُلْ رَبِّي أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينَ It means to put pressure and to strangle So also we have In this And likewise we have also Ibn Jarir narrates from Abdur Rahman bin Zayd bin Aslam That he said about هَمَزَاتِ الشَّيَاطِينَ That it's when the Shaytan خَنَقَهُمْ لِلنَّاسِ When the Shaytan strangles and puts pressure upon the person So these are all Ayat which indicate Or which have some of the Scholars of Tafsir said about them That they indicate this Even if the Ayah in Surah Al-Baqarah is as clear as Like the sun in the middle of the day But these Ayat also Provide additional support To that concept Did you have any other Ayat or any other Points to add to that? The Shaykh mentioned that Ayat And many more Ayats That can be used So what I'm getting so far I think it's great that There are certain Ayat in the Quran That have certainly been interpreted by great men Great men they were To mean this, that the possession takes place In the Dunya But I think what's difficult for me is that Regardless of the interpretation of men There's almost a clear cut verse from Allah From the speech of Allah himself That almost refutes this concept in totality And that is the Ayah in Surah Ibrahim Ayah number 22 Where Allah is talking about the Day Judgment when all the affairs have been decided And Shaytan clearly says to the people وَمَا كَانَ لِيَ عَلَيْكُمْ مِن سُلْطَانٍ إِلَّا أَن دَعَوْتُكُمْ فَاسْتَجِبَتُمْ لِي فَاسْتَجَبْتُمْ لِي I had no authority over you Except So I had no authority over you, none whatsoever And Shaytan is a jinn like we mentioned Except that I invited you And you responded to me Does this Ayat not indicate that the maximum Of Shaytan's powers and therefore any Jinn's powers is to whisper to us Is to invite us Shaykh do you want to start with this one No no no No no You to start and then I'm going to I'll see what I can say later I'm going to start with an example here Because I'm trying to understand What the point is That you're trying to bring across right here We're going to take someone Just for the purpose of this conversation The jinn possession exists and a person becomes Possessed by the Shaytan That person is going to be in One of two cases Either that person is Somewhat in control of their actions To a greater or lesser degree In which case Yawmul Qiyamah They are going to only answer for Their actions right They're not going to answer for the actions of The Shaytan they're only going to answer for what they Answered or what مَا اسْتَجَبْتُمْ إِلَّا أَن دَعُوتُكُمْ فَاسْتَجَبْتُمْ لِي Whatever you answered the Shaytan Or a person answers the Shaytan That's what Yawmul Qiyamah you're going to Answer for If the Shaytan possesses a person And that person reaches the level of Insanity then surely now we have A hadith, the hadith of Aisha and in some The hadith of Ali bin Abi Talib رضي الله عنه رُفِعَ الْقَلَبَ The pen is raised from three people وَعَنِهِمْ مَجْنُونَ حَتَّى يَبْرَىٰ From the insane person until that Person regains their sanity So here I'm not Really understanding, I'll be honest with you Where the problem is with this Sultan because to me, Yawmul Qiyamah You're only going to be taken to Account for the things which Were within your responsibility But that doesn't negate The potential for the Shaytan to Afflict a person That was something that just came to my mind I don't know if you had I'll make one more point Only, because This one also came to my mind This is not the only ayah Which mentions That the Shaytan Doesn't have sultan over The people Of the believers And in Surah Al-Hijar, Allah Azzawajal said إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِيمُ إِلَّا مَنِ اتَّبَعَكَ مِنَ الْغَاوِيمُ And in Surah An-Nahl إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُمْ بِهِ مُشْرِكُونَ His sultan Is only for those people Who have taken him as an ally And those people who have associated Him in worship with Allah Here I also want to understand Something I didn't understand Is that if we say that the Shaytan Doesn't have sultan Allah Azzawajal in two ayat Says that he Has sultan His sultan is over The people who follow him from those Who are the misguided And some of the scholars might even Expand that to the Muslim who is Involved in the big sins And so on but anyways And clearly that the people who Take Shaytan as an ally And the people who are Mushrikun Who have apologies, the Shaytan has sultan Over them, so now by this Principle should we not therefore say If we were to follow this principle To its logical conclusion that the Shaytan can possess the disbeliever And the fasiq but he can't Possess the believer and yet that's Also, to me those two Points don't This argument, it doesn't When you follow it through it doesn't It just doesn't stand up And that's a very strong point the sheikh brought The last point especially Picking on that one, the sheikh mentioned That the word sultan It came as Negation and affirmation So the qa'ida is وَالْجَمْعُ وَاجِبُ الْمَتَى مَا أَمْكَنَ إِلَّا فَلِلْأَخِينِ نَصْغٍ بُيِّنَةٍ With two textual Evidences Seemingly Contradicting itself You put an ayah where it says وَقَالَ الشَّيْطَانُ لَمَا قُضِي الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعَدَى الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِي عَلَيْكُمْ مِن سُلْطَانٍ إِلَّا أَنْ دَعُوتُكُمْ فَاسْتَجَبْتُمْ لِي فَلَا تَلُومُونِ وَلُومُوا أَنفُسَكُمْ مَا أَنَا بِمُسْرِقِكُمْ وَمَا أ شَرَكْتُمْ بِمُسْرِقِي إِنِّي كَفَرْتُ بِمَا شَرَكْتُمْ وَمِنْ قَبْلِ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ عِلِيمٌ وَالشَّيْخِ بُوضِيَ ذَا آيَةَ لَيْسَ لَكَ عَلِيمٌ سُلْطَانُ إِلَّا مَنْ إِتَّبْعَكَ مِنَ الْغَاوِينِ إِنَّمَا سُلْطَانُ عَلَى الَّذِينَ يَتَوَلَّونَهُ So the shaytan here Allah is saying إِنَّمَا سُلْطَانُ عَلَى الَّذِينَ يَتَوَلَّونَ You have sultan over those who follow you And here he said I never had sultan over you So we have to find a way to reconcile between these two verses Allah says فَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافًا كَثِيرًا Do you not ponder over the Qur'an? Do you not think and contemplate over the Qur'an? And if this Qur'an was to come from anyone other than Allah Azza wa Jalla You would have found in it contradictions So we know there is no contradiction in the Qur'an We need to reconcile between it The one that Iblis is negating here Is the sultan where he is trying to say I got to you and I took away from you your whole entire ability In other words I took away from you the ability to think The ability to choose The three that we mentioned for the jinn Qudrah, Irada and Aql He is trying to say to them I never stripped you from those three You had the Aql, you could think You also had the ability to choose And you also had the choice You had Irada, you had Qudrah and you had Aql That's what Iblis is trying to say that you had So when a person is possessed And something is said to them or the Qur'an is recited on them If you ask them later Did you know what was happening? Generally they can tell you what took place Or vaguely what was happening It doesn't mean that that person would go and do Things that they personally don't know what's happening So are we saying that it can never happen To the point where Shaytan can totally take over someone To the point where they lose everything Or are we saying that if that does happen They don't actually fall in this ayah Because they are not held accountable for those I think that is the safer thing to say In fact we can join between the two things and say It doesn't really happen And if it were to happen If we were to say that it happens And we were to say that the Shaytan Takes complete control over the person To the point where they don't know even Where they were or what they did Then that person is no different to the person Who suffers from certain psychological illnesses In this world that causes them to lose Control of what they are doing And the person will not be held accountable For that loss of control And in fact in reality what can we say Can we not say that they will be held accountable To the extent that they had control That's what's understood by the hadith رُفِعَ الْقَلَمَ عَنْ ثَلَاثٍ وَعَنِ الْمَجْنُونَ حَتَّى يَبْرَأْ That the person, the pen will be lifted from three Until they accept or for the insane person Until they regain their sanity So a person ultimately is only going to be Held accountable on the Day of Resurrection And their paradise or their hellfire Is dependent upon their own decisions and choices And not the qahr of the shaytan That the shaytan literally forced them Into things that put them into jahannam Rather whatever the shaytan forced them into If he forces them into something By way of possession They won't be held accountable Or they'll only be held accountable To the extent that they followed Or listened or cooperated Or whatever it may be So to me that seems like a very nice way of reconciling And brings all of the dalil together as well Okay, I'm not done with you guys yet So in the season 1 on episode 5 We talked about the authority of the sunnah And the hadiths in the religion So there is another hadith that I want to bring And mention on this topic Which again appears to me And appears at face value That the restriction applied to the shaytan Is wasfasa Is basically whispering to the human being This is his limit He can't go on further than that And there's a hadith where a companion came to the Prophet Sallallahu alayhi wa sallam And he mentioned that he was having thoughts about Allah That he didn't really want to have And the Prophet sallallahu alayhi wa sallam Replied by saying Alhamdulillah alladhi radda kaydahu ilal wasfasa He's talking about the plan of the shaytan The plot of the shaytan And he mentions praise be to the one Who restricted his plot I.e. the shaytan's plot To whispering Again, at face value It really does seem like the restriction Of shaytan's ability Is whispering and wasfasa To be very honest I don't see that having to do anything With the issue of possession The evidence for that is that That man's situation could have been Just mere wasfasa And not being possessed by shaytan It doesn't show that Is it not a general statement? Alhamdulillah alladhi radda kaydahu So that Allah has restricted It seems like a general statement Is it not? No, it means What shaytan has whispered to you And what he has told you Alhamdulillah Allah Ta'ala brought back His plan and plots against him That's what the hadith mentions It doesn't say that This is all that shaytan can do Or this is the ability that he has I mean That's qiyasun ma'al fariq I don't see how that's related to What we're talking about here But Wale on the topic of hadith I think that When we look at other ahadith This becomes extremely clear And indeed there are Probably too many ahadith To even mention in this podcast From the huge number of ahadith But I'm just going to start I'm going to put one in there Just to get us going insha'Allah Ta'ala So we'll start with The hadith which is narrated from Ata'a bin Rab'aah from Ibn Abbas radiallahu anhuma Regarding the woman She was known as Umm Zufal If I'm not mistaken She was a woman who She suffered from epilepsy She said to the Prophet ﷺ إِنِّي أُسْرَعُ وَإِنِّي أَتَكَشَّفُ فَدْعُوا اللَّهَ لِي So I have epileptic fits And I become unclothed So make dua for me And the Prophet ﷺ said to her that إِنْ شِئْتِي صَبَرْتِي وَلَكِ الْجَنَّةِ If you wish you can be patient And you'll have Jannah وَإِنْ شِئْتِي دَعُوتُ اللَّهَ أَنْ يُعَافِيكَ And if you wish I will ask Allah to cure you And she said I will be patient In a narration Narrated at this hadith The hadith The asr of the hadith in Bukhari and Muslim But there's a narration from Bazar Which is also from Ibn Abbas The same hadith In which she said إِنِّي أَخَافُ الْخَبِيثَ أَن يُجَرِّدَنِي I am scared that this filthy soul This filthy thing الخبيث And Al-Hafidh Ibn Hajar he says here الخبيث هو الشيطان The خبيث is the shaitan Is going to make me unclothed And then Al-Hafidh Ibn Hajar said After this commenting on this He said here كان بِأُمْ زُفَر And he said الَّذِي كَانَ بِأُمْ زُفَر كَانَ مِن صَرْعِ الْجِن لَا مِن صَرْعِ الْخَلْق He said this That was a flitting Um Zufar It was from the jinn And not from Or it appears it was from the jinn And it was not from The normal sort of bodily functions That caused it And this is in Fath Al-Bari So here this is just one hadith And the hadith is very well known Of a woman Who had epileptic fits And she It appears that her fits Were being caused By the jinn So Sheikh I want to mention something Hafidh Ibn Hajar is saying Saying that the word خبيث Is a jinn It's actually taken from The hadith of the Prophet ﷺ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبْثِ وَالْخَبَأِ So it's not just the قول of Ibn Hajar So just so It's worth mentioning Yeah, that's his دليل I do also want to Ask you a question Because We're starting with Bula narration Of a very well-known hadith And one of the reasons It's very well-known Is because it's in Bukhari and Muslim Yet you have to go To another source Outside of that To prove your point And you can't bring it From Bukhari and Muslim Because neither of them Mentioned this particular word In that you want to Prove your point Did they forget it? Did they get it wrong? Or why is that? First of all We have to understand Is Sani'atul Imam Al-Bukhari Imam Al-Bukhari as an individual We have to understand His methodology and his way Bukhari didn't condition In any way, shape or form That he's going to bring All of the authentic hadiths In his sahih Okay He didn't say I'm going to Take a hadith Which are sahih And place it I'm going to take All the hadiths Which are sahih Out there And I'm going to write In my book And anything outside My book is Is weak No, he didn't say that Rather he himself Authenticated a hadith That are not in his sahih But he brought this one In his book He just didn't bring This additional word So what we say is First of all We have to understand Bukhari You know He is the first person They say Who conditioned authenticity That he said My book is going to be The most You know All the hadiths And everything in there Is going to be authentic That's why Iraqi mentions In his alfiyah Thousand lines He says وَأَوَّلُ مَن صَنَّفَ فِي الصَّحِيحِ مُحَمَّدٌ وَخُصَّ بِالتَّرْجِيحِ وَأَوَّلُ مَن صَنَّفَ فِي الصَّحِيحِ مُحَمَّدٌ And then he said وَمُسْلِمٌ بَعْدُ وَبَعْضُ الْغَرْبِ مَعَ بِيْ عَلِيمٍ فَضَلُ ذَا لَوْنَ فَعْ And some people They gave virtue to Muslim Who came after Then Bukhari But the scholars reconciled Between that And they said that Bukhari Is better than Muslim In terms of Bukhari is better in terms of Authenticity And Muslim is better In terms of how He structured his book But Bukhari never Said that I'm going to bring All of the hadiths Which are sahih Because Iraq even states that And everyone stated that And as I just said to you Bukhari himself Rahimahullah Authenticated many ahadith Which are not in his sahih And he said these ahadith Which are sahih But there was a thing That he wanted He wanted specific Specific narrations Specific shara'at And conditions That he wanted to see In his sahih And that's something Long for us to go into right now What are his conditions And why he conditioned this And everything But to think And to assume And to say that Bukhari avoided it So there is something in it Is not It's an incorrect premise And if I add A hadith which is In sahih Muslim Okay, cool من حديث أبي سعيد الخذري That he said The Prophet ﷺ He said إذا تتاءب أحدكم فليمسك بيده على فيه فإن الشيطان يدخل The hadith mentions إذا تتاءب أحدكم If one of you yawns فليمسك بيده على فيه Place your hand over your mouth فإن الشيطان يدخل Shaytan enters Hadith sahih Muslim The hadith is من حديث أبي سعيد الخذري It's a hadith you can say That's It's written in You know One of the two sahih books It's not just using Hyperbolized speech To emphasize the importance Of covering your mouth I mean I've seen people who yawn Without covering their mouth And I've never seen anybody Become immediately possessed By the jinn Or anything like this So عدم العلم لا يدل على عدم الوجود Just because you don't know Doesn't mean it doesn't exist Number one Number two It doesn't mean that Every single person who yawns Who doesn't put his hand Over his mouth That the shaytan will enter Do you know one person That's happened to? I mean It could be a lot of people I know that are possessed And this is where The possession started from It could be You see It doesn't have to be It happens to everybody The hadith didn't say It's going to happen to everybody It's enough that it happens To one person I mean Just as a side benefit Regarding the same issue Allah says in the Quran In a lot of places He says إِنَّ اللَّهَ إِلَهَ يَدِلْ قَوْمَ الظَّالِمِينَ Allah does not guide The The ظالمين The wrongdoers Now you might say to yourself I know a lot of wrongdoers Allah guided إِنَّ اللَّهَ إِلَهَ يَدِلْ قَوْمَ الظَّالِمِينَ Allah guided the ظالم How do you reconcile that? So Some قول And some of the explanations That scholars give is that Allah doesn't guide The ظالمين Doesn't mean all of the ظالمين It means one person of Allah Doesn't do it The ayahs It's coming to action Okay The ayahs mean It's done You see Like Another example like that That scholars bring is that For example When they define the term واجب They say ما يثاب على فعله و يعقب على تركه The one who does it Will be rewarded for doing the واجب And the one who leaves it Will be punished And some of the scholars They say There are some واجبات That the person leaves off And Allah forgives them So how can your definition Of a واجب be this? They said If one person is punished For leaving a واجب It's enough Our definition Our definition stands I understand Do you see my point? I also Thought On a similar talk When we're talking about The Shaytan entering What about the hadith Regarding the Shaytan When the person goes to sleep In the nose of the person And he lives in the nose Yeah And that So And just to It just came to my mind right now I was just thinking I had written a note on it before But It just came And that's also another Similar Kind of narration It's a very well-known narration Regarding the Shaytan When a person sleeps The Shaytan Sleeps Or the Shaytan Spends the night In his Yeah In his nose Right? What about the famous hadith Of Uthman Hadith Of Uthman ibn al-'As Uthman ibn al-'As Yeah Which one is that? Ibn Majah This one is Ibn Majah Where the Prophet ﷺ Said أخرج أدوى الله You know Come out Enemy of Allah Are there not other narrations Of the same hadith Where this wording Isn't mentioned again? No, this one's authentic And it's صحيح Some scholars They try to weaken it Because of the disconnection Between Al-Minhari ibn Amrin Who they said that He didn't hear from Ya'la ibn Murrah That's the hadith Of Ya'la ibn Murrah So that's the hadith Sorry, that's the hadith Of Ya'la ibn Murrah That one we're going to come to as well We can bring that one in as well Even that hadith Some scholars Yeah, the hadith of Uthman ibn al-'As Is different from The hadith of Ya'la ibn Murrah Sorry The hadith of Ya'la ibn Murrah Some scholars They try to weaken it And say that Al-Hakim narrated it In his Mustajirak And many other scholars Narrated it They say that the hadith Of Al-Minhari ibn Amrin They said it's weak Jahli ibn Qahtan Said Yahli ibn Qahtan said Al-Minhari ibn Amrin They said He's a weak person They said Second is that He hasn't heard from Ya'la ibn Murrah But we can avoid all of that By having A chain that Fulfills that Who People have narrated From Ya'la ibn Murrah Other than Al-Minhari ibn Amrin Such as So what is this hadith First of all This hadith That you're mentioning What is this So we have We mentioned just two right now Right So we mentioned the hadith Of Uthman ibn al-'As Let's just Bring that one out the way That he said He said that Something appeared to me In my prayers حَتَّ مَا أَدْرِي مَا أُصَلِّي To the point that I didn't know what I was praying He came to the messenger of Allah He said this to him He said يَا رَسُولُ اللهِ عَرَضَ لِي شَيْءٍ فِي صَلَوَاتِي حَتَّ لَا أَدْرِي مَا أُصَلِّي Something appeared to me In my salah I don't know what I'm praying The Prophet ﷺ said to him ذَا كَالشَّيْطَانِ Come here He said he came near to him And the Prophet ﷺ He said about him قال فَضَّرَبَ صَدْرِي بِيَدِي He struck my chest with his hand وَتَفَرَ فِي فَمِي And he spat into my mouth وَقَالَ أُخْرُجْ عَدُوَّ اللَّهِ فَفَعَلَ ذَلِكَ ثَلَاثَ مَرَّاتِ And where is this hadith narrated? This hadith as we said Is in Ibn Majah It was declared sahih By al-Hakim al-Mustadrak By al-Rusayri It was declared sahih By al-Albani It was declared also sahih By Bashar Awad Maroof All of them declared this hadith In Sunan Ibn Majah To be sahih This is hadith of Uthman Ibn al-As Shaykh Usha mentioned the hadith of Ya'la Ibn Murrah That a woman she came عن النبي صلى الله عليه وسلم أنه أتاته امرأة بابن لها قد أصابه لمم And this word لمم Actually I really want to stop on this Because I came back to this on the dictionary And the dictionary definition of this is Affliction by the jinn The Arabs used this word For a child that is لمم The child that is afflicted By the jinn And طرف من الجنون He was afflicted by insanity that came from the jinn فقال له النبي صلى الله عليه وسلم The prophet صلى الله عليه وسلم said to the small child Or said to the jinn within the child أخرج عدو الله أنا رسول الله قال فبرئ He became completely better What does that mean أخرج عدو الله Leave or enemy of Allah And I am the messenger of Allah And this hadith was said by And also Ibn Kathir said These chains support each other فهذه طرق جيدة متعددة تفيد غلبة الظن أو القطع عند المتبحر أن يعلب المرة حدث بهذه القصة في الجملة He said these chains all support each other And they indicate that يعلب المرة really did tell this story As we see it here for the most part As it is in these narrations Those who try to weaken it Specifically There is an imam authenticated it Those who weakened it They weakened it because of one narrator المنهار بن عمري And المنهار بن عمري Two problems are in him Number one is that He is ضعيف As Yahya bin Sa'id al-Qattan mentioned And also another thing is He never met يعلب المرة But we can avoid that in two angles We can use a متابعة And we can also use a شاهد متابعة is that Other people have narrated from يعلب المرة The same hadith The same hadith Other than المنهار بن عمري We can avoid him From them is عبد الله بن حفصين عبد الرحمن بن عبد العزيز And also عمر بن عبد الله And عبد الرحمن So عبد الله بن حفصين Ahmad narrated in his musnad Through that chain The chain of عبد الرحمن بن عبد العزيز Ahmad narrated in his musnad Also the رواية of عمر بن عبد الله Bayhaqi narrated in his دلائل Now we have That's the متابعة We have a شاهد From the hadith of جابر جابر also narrated the same event That يعلب المرة narrated So we have a شاهد And we have a متابعة The one that's narrated by جابر طبراني narrated in his أوسط That I can remember for sure Ahmad I think he also narrated it I'm not too sure about Ahmad So this is صحيح That this took place And it's not the only one Again we come again So now we come to the hadith Of Osama bin Zaid رضي الله عنه When he spoke about Going out with the messenger Of Allah صلى الله عليه وسلم In the hajj And he said عارضت رسول الله صلى الله عليه وسلم امرأة A woman came To the messenger of Allah معها صبي لها She had a child with her And that she said والذي بعثك بالحق ما زال في خنق واحد منذ ولدته إلى الساعة She said By the one who sent you with the truth He remains like he's being strangled Since the day that I gave birth to him Until this time now And that the Prophet صلى الله عليه وسلم ثم تفل في فيه Then he spat into his mouth ثم قال اخرج عدو الله فإني رسول الله Leave what enemy of Allah I am the messenger of Allah This hadith narrated by Al-Bayhaqi In Al-Dalail By Abu Nu'aym In Al-Dalail Al-Busiri He brought it in Al-Zawaid And Al-Hafidh Ibn Hajar He declared the hadith to be He said about this hadith اسناده حسن It is a fair chain of narration It's another Yet another hadith Of a similar incident Which happened with the messenger of Allah صلى الله عليه وسلم When the Sheikh mentions It doesn't mean that The Prophet صلى الله عليه وسلم He spat like that It means blowing with a bit of It's different from النفث When you blow like that Without the The نفث is when you blow And بصق Means when you spit only We're still going with the hadith We haven't finished yet We haven't finished with the hadith I'm not even going to go to The hadith of Safiyyah رضي الله عنها Yet because we'll come back to that Or should we bring this hadith of Safiyyah Why not? The hadith of Safiyyah رضي الله عنها In which the Prophet صلى الله عليه وسلم said إن الشيطان يجري من الإنسان مجرى الدم The Shaytan He flows through the person In the way that the blood flows Or the place that the blood flows And this was used as an evidence For jinn possession By Al-Qurtubi And Ibn Hajar Al-Haytami And Al-Buqa'i And Ibn Hajar Asqalani And Muwaffaq Al-Din Abdul Latif Al-Baghdadi And Al-Qasim in his tafsir And Al-Nawawi Mentioned it from some of the shaykhs I think it was Al-Qadi Al-Qadi Iyad He mentioned it from That this hadith Is it refers to something real I mean that the Shaytan really truly Flows through a person The places that the blood The blood flows through But is the contents of this hadith When the Prophet ﷺ Was walking with his wife And he sort of came across A group of companions And to clarify to them That this was his wife He mentioned this Is that not to do more with suspicion The companions weren't like Having epileptic fits at the time No doubt that's the story Of the hadith is like that But that's not what all those scholars That I quoted to you All use this hadith As an evidence for jinn possession And we quote also You can quote from Surah An-Nas الذي يوسوس في صدور الناس He whispers into the hearts of men There are so many Narrations that mention like this That use words Indicating that the whispering of the Shaytan The touch of the Shaytan Is something which exists externally And it exists within a person as well Do you agree Shaykh? Sorry just to clarify If I whisper something into your ear I'm not inside your ear I'm outside But that's why the ayah doesn't say الذي يوسوس في آذان الناس In the ears of the people No of course But Shaytan obviously Doesn't have to whisper into our ears He can whisper into our hearts Because he يجري مجرد دم That's why he's going into someone's heart I tell you Does Shaytan need to be close to us To whisper into our ears Or can he whisper from far? Your usage of the ayah is An ayah which is عام Is a general verb It means whisper externally And also internally So why are you Why are you restricting the meaning Into one of those? I would say Why are you adding the internal? Because it falls under the meaning يوسوس He does وسوس With all the hadiths we mentioned The وسوس is those two forms He does it externally And he does it internally We have both of those The ayah can take both meanings Why have you chosen one And eliminated the other? I'll tell you why Because If Shaytan was able to possess us It would be one of his greatest powers over us It would be a huge power And the context of this ayah is We're seeking refuge from Allah From this So we're actually seeking refuge From the whispering of Shaytan Why didn't Allah just ask us To seek refuge from the possession of Shaytan The mess? I have a question Don't you think that The Shaytan whispering into you And Shaytan whispering to you from outside Both of them are the same effect In the sense where Both times he's convincing you To do what he wants No? I think one The whispering Remember the word whispering I'm talking about the English language anyway Whispering is someone Trying to influence someone With their words Possession is a whole new topic You're taking over my You're taking control To a certain extent You're taking control of my body You're making me do things That I didn't want to do Whispering does not have that connotation at all Do you not agree? I don't know I think Shaykh can expand on it a bit more But I think some people have the idea That possession is a person Who's mad Fully mad It's crazy He doesn't know what's happening And he's I think the right word to use here is People have the idea That there are no Shades of grey within possession Maybe that's the right way to say it People are like It's either Zero control Or it's either 100% control There is no evidence And one of the strongest evidences against that Is the hadith of Uthman When he said That something appeared Something appeared to me in salawat Did he say that I became Majnoon I don't know where I am All day I'm just Walking like a zombie He said During my prayers Something happens Where I become confused About how much I prayed So like a whisper To confuse him maybe Could be said Could be Exactly That's why the Prophet said Leave our enemy of Allah So this is something that To me The fact that the shaytan Is within and without Is something which is mentioned Repeatedly In different ways Within the Qur'an and Sunnah One of which is الذي يوسع في صدور الناس But I was still I haven't finished with my hadith I was still going I still had a hadith That I wanted to raise with you I wanted to raise with you The hadith of Abu al-Aswad al-Sulami رضي الله عنه In which The Messenger of Allah صلى الله عليه وسلم He mentioned the dua that he used to say And he mentioned he used to say وأعوذ بك أن يتخبطني الشيطان عند الموت Which means I seek refuge with you The same يتخبطني الشيطان من المس The same that is mentioned in the ayah That the shaytan afflicts me At the time of death I still understand Because we still had يتخبطني something imaginary It doesn't really exist So now we have the Prophet صلى الله عليه وسلم Making dua for Allah To protect him from something imaginary Or maybe not It doesn't also really make sense either This hadith narrated by Ahmad Abu Dawood al-Nasa'i الحاكم Declared it to be صحيح الذهبي Agreed with him Shaykh Nasir agreed with him القادر الأرنعوت سادس نادو حسن The word affliction here Is not general In the sense of being influenced Because in the ayah It mentions mass With affliction Here the same But in the ayah تخبطه As al-Tabari said تخبأ له من الجنون Causes him to suffer insanity Shaytan causes me to suffer insanity It's not really waswasa is it? Can it happen through waswasa? It's a bit level above waswasa here تخبطه الشيطان Is a level Which is above the level of al-waswas And again we're still We're talking about The hadith narrated by Ahmad al-Tirmidhi Abu Dawood al-Nasa'i From Abu Sa'eed al-Qudri That the Prophet صلى الله عليه وسلم Said أعوذ بالله السميع العلي من الشيطان الرجيم من همزه ونفخه ونفثه And here again In Lisan al-Arab What it mentions here is Regarding al-Hams here It mentions something Which is said about it جنس من الجنون والصرع It's a kind of insanity And a kind of Like epilepsy or يعني epilepsy or fainting So we see we have Like this is Really this is something Very very well established Okay If that's the case If it's so clear cut It's so easy for us To understand like that Why have there been Great scholars who have denied this? For example Ibn Hazm said To claim that Shaytan can possess people And take control of them Is to speak without knowledge And this is haram This issue can only be known Through a sound report And we don't have Any sound report From the Prophet صلى الله عليه وسلم In this regard Fakhruddin al-Razi said In his tafsir Shaytan has no power whatsoever To cause people To fall into illness or pain It's funny you say that But I actually have a quote From Ibn Hazm And this quote In which Ibn Hazm He said it in الفصل في الملل والأهواء والنحل He said here And he said فَذَكَرَ عَزَّ وَجَلَ تَأْثِيرَ الشَّيْطَانِ فِي الْمَسْرُوعِ Allah عز و جل mentioned That the Shaytan Has an effect On the person suffering epilepsy فَصَحَّ أَنَّ الشَّيْطَانِ يَمَسَّ الْإِنسَانِ أَلَّذِي يُسَلِّطُهُ اللَّهُ عَلَيْهِ مَسًّا كَمَا جَاءَ فِي الْقُرْآنِ So it is authentic That the Shaytan Touches a person From the way that Allah Has given them authority To do so With a mess that is mentioned In the Qur'an And that's a quote From Ibn Hazm Straight out there It's still going from Ibn Hazm He mentioned that Allah عز و جل Causes السرع The jinn to cause He allows the jinn To cause epilepsy Or تخبط For the person to become insane حينئذ كما نشاهده At this moment The same way That we witness with our own eyes Ibn Hazm is talking about How he witnesses it With his own eyes He said وَهَذَا هُوَ نَصُّ الْقُرْآنِ This is The text of the Qur'an وَمَا تُوجِبُهُ المُشَاهَدَةِ And that which we see With our own eyes وَمَا زَادَ عَلَى هَذَا فَخُرَفَاتِ He said Whatever is extra to this Whatever people say Extra to this This is You know Innovations and statements That have no basis How do we understand this? We've got two Almost conflicting quotes From the same person Ibn Hazm رحمه الله Even though we love him And we respect him As a sheikh And an imam لكن They say That he had A lot of Mistakes Especially when it came To issues of hadith And even in aqeedah They say باب الأسماء والصفات He's a jahmi Ibn Hazm And in hadith He's also a person Who He's also a person Who has criticized For example Imam Tirmidhi رحمه الله And he said that Imam Tirmidhi Is someone who's not known And Tirmidhi is what? From one of the six books of hadith So He has شدود Like these Things which are strange And awkward That he might sometimes Say like that And a lot of the times You find contradicting statements Of his Where he affirms And he negates things Was it a phase He went through? Was it something That became clear to them? I mean It's one of the funny things That the scholars mention Is that Ibn Hazm They say he never done hajj In his life He never He never done hajj Even though he's from A very rich family One of the people Who was very rich His father was a minister So he was rich And there The refutation That used to take place Between him And Abu Walid al-Baji They used to go back At each other One of the things That they said to each other Was Abu Walid al-Baji Said to him You know You know Excuse me But I'm a person Who learnt Under the Candle I had to write Under the candle I didn't have nothing And Ibn Hazm said Will you also Excuse me I learnt under pearls And jewels And So they said He wrote a kitab Where he talked about How to do hajj And they said He did a hundred mistakes They said Because he didn't do hajj himself So he was talking about Theoretically He didn't go there to see And do it himself على كل حال Ibn Hazm These things And other things like that باب الأسماء والصفات Allah's Names and Attributes They said he's a jahmi Jahmiya Like Dangerous So he has shawad And تخبطات Sometimes like These issues Which Especially when issues are إجماع Sometimes it just goes After إجماع لذلك There's a Risala written هل الظاهرية هل الظاهرية يعتدوا في الإجماع يعتدوا في الخلاف The ظاهرية Are there خلاف Taken into consideration When there is an ijma' For example We have an ijma' الظاهرية Say something الظاهرية Is the belief that he's of upon He took from Abu Dawood الظاهرية Is there خلاف Taken into consideration Once we've had Any consensus In an issue Do we give any weight To the الظاهرية There's a discussion Going on in that regard So here we say We have Consensus of great Noble imams We have إجماع In terms of تفسير Of the ayah الذين يأكلون الربى لا يقومون إلا كما يقوموا الذين يتقبطوا الشيطان من المسك The ayah is إجماع No other interpretation Of that ayah And That's important You mentioned فخر الدين الرازي Also in there as well And meanwhile At Imam Tahawi The people have only been Commanded to seek refuge From the whispers of Shaytan This is the only power That Shaytan has I mean doesn't this Break the إجماع That you're talking about What did he say فخر الدين الرازي What did he say فخر الدين الرازي Shaytan has no power What so ever to cause People to fall into Illness or pain If he has no power To do that Then how can he Possess someone So I mean again We're going to Get things wrong If we don't Take this approach القاعدة Is كلام العلماء يحتجوا لها ولا يحتجوا بها I'd say the same thing To you Sorry just explain That in English The statements of the scholars They need evidences Yeah They're not used As evidences I'm not saying to you This is the speech of You know All the other ayats That we brought From the Qur'an They were interpretations أنا معك لكن الذين يقولون الربع We said it's a consensus A consensus of people Of scholars No consensus is a proof now Okay It's a proof Like the Qur'an And the Sunnah is a proof What's the evidence That consensus is a proof I know it's a slight tangent But how can you say that الله سبحانه و تعالى شاهد الرسول من بعد ما تبين له الهدى و يتبع غير السبيل المؤمنين الله سبحانه و تعالى Allah says Anyone who diverts From the path of Allah And the messenger And the path of the believers The path of the believers Means The consensus of the Muslim Okay And then Allah says وَنُولِّهِ مَا تَوَلَّى وَنُسْلِهِ جَهَانًا وَسَاءَتْ مَصِيرًا Allah says In another ayah سبحانه و تعالى He says يَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهُ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا Allah says If you differ in something Bring it back to the Qur'an and the Sunnah The مفهوم المخالفة Which is the reverse understanding of it Is that If we do not differ We don't bring it back to the Qur'an and the Sunnah I mean there's a consensus Okay So the consensus is a حجة There's a hadith narrated by Hadith Abdullah ibn Umar رضي الله عنه It's immediately narrated in the Sunnah It's immediately narrated in his جامع من حديث عبد الله بن عمر رضي الله تعالى عنهما Where the Prophet ﷺ said لا تجتبع أمتي على الضلالة My ummah do not come together Upon misguidance So the fact that There was a consensus Upon the understanding Of this ayah in Surah Al-Baqarah Means we have no choice But to understand it this way That's something very important That we put that clear So if Fakhruddin Al-Razi Say something If we find You know Abu Ali Al-Jubba'i Saying something Which is a Mu'tazili Abu Bakr Al-Razi Saying something Which they hold That the jinn cannot possess a person We say to them You know The كلام of the consensus That we have Is going to take precedence over And also with Fakhruddin Al-Razi I must admit I would like to go To go back to that statement Yes Because I Gathered together A long list of people Who went against this And he has a statement Saying that Possession can happen And what I What I saw Is the opposite from him Also He's not from the list Of well-known people Who came out with this In fact If we talk about The well-known people Who came out with this They are from three groups Only That I have found And sheikh You might be able to find extra I found Primarily The Mu'tazili And almost everybody Who said this Was someone Who did an explanation Or a commentary On Al-Kashaf By Zamakhshari Almost Any All of the This is a Mu'tazili thing By this you're talking About the rejection Of the possibility Of jinn possession Okay Secondly The second group The Jahmiyyah Sheikh Al-Islam Al-Taymiyyah Mentioned Or Ibn Hajar Al-Haytani Some others mentioned Regarding the Jahmiyyah And thirdly Some of the Rafida One or two I found Not that Yani to be honest We have a great deal Of concern for that But So In all honesty The only people you have Who don't say That jinn possess people Are the Mu'tazili And the Jahmiyyah And the Rafida A lot of people Are watching here right now Are going to be like Aren't the Mu'tazili not Muslims? Who are they? What are they? Are they another belief? Are they another You know Are they a group of Christianity? No The Mu'tazili were a group That came out At the time of Hassan Al-Basri R.A Hassan Al-Basri had a student By the name of Al-Wasim Na'ata Wasim came to Hassan Al-Basri And he said something to him Regarding the issue of Murtakib Al-Kabira What is the ruling Among the consequences Of the one who does His major sin And then that dialogue Between Hassan Al-Basri Who is an Imam In the Sunnah With this man Al-Wasim Na'ata Hassan Al-Basri saw That this man is going Through deviation Like he is not Going in the right direction And so what he told him was He said Get away from us So the word Mu'tazila Came from there And then from Wasim Na'ata Came Amr Ibn Ubaid Until Ahmad Ibn Hanbal's time Bishr Al-Marisi And Thumamah Ibn Ashras And Ahmad Ibn Du'ad And this group Started to be together And they evolved their belief And Bishr Al-Marisi And Ahmad Ibn Du'ad And Thumamah Ibn Ashras And these guys Were the ones who imprisoned Al-Imam Ahmad Behind bars Especially Ibn Du'ad Ibn Du'ad was very close To Al-Ma'mun He was very close To Al-Mu'tasim He was also very close To Al-Wathiq These were the three Abbasi leaders Harun Al-Rashid By the way Got rid of And you know Hurt them You know He took them all And put them in prison So they could have Took at the time Of Harun Al-Rashid But Harun Al-Rashid's Brothers Al-Wathiq Sorry, sorry Al-Mu'tasim He's the brother Of Harun Al-Rashid He helped them And Not as much As Al-Ma'mun Al-Ma'mun really helped them Really, really gave them A Big, big positions So for example Ibn Du'a became Al-Qadi Al-Qudat At the time of Al-Ma'mun No, at the time of Al-Wathiq He became Al-Qadi Al-Qudat At the time of Al-Mu'tasim Which is a minister of justice So he put Ahmadinejad Behind prison Shafi'i refuted him The point I'm coming to Is that this is a deviated group A corrupt group Who believe that the Quran Is created Their view And their belief Is that the Quran is created They believe Allah Has no characteristics Whatsoever So their belief Is corrupt So a group like that Evil that way Imprisoned that Imam Ahmad Got him to be beaten in prison A group like that Is not something We want to have their view And they held this concept Which is Taqdeem Al-Aql Which is to give precedence To the reasoning Over the revelation That's why they All these unseen They say We can't internalize it And that's why we're finding A lot of these current Modern Du'atun Ilallah They hold The Murtazili belief They're really not coming out With anything new They're just propagating They're regurgitating What was mentioned By the Murtazila And that's interesting Sheikh on that point Is that When you do a summary Of the people Who held this opinion That the Shaitan Doesn't possess people You see really Two groups of people You see a group of people Who really held that belief And they understood it And they held it We had mentioned Zamakh Sharif Al-Kashaf We had mentioned Juba'i We mentioned a couple of others From the Murtazila Who had this belief But you see some other people And what the ulama say about them is They say about them They were from the Shurah And from the people Who commented And they made comments On Al-Kashaf And all they did is just Copy without thinking Literally just copy The opinions of the Murtazila Without even Reflecting upon them Now I think this is a good point To talk about Ijma' Because I have some quotes here Which are Or which indicate That there is consensus From the imma of Islam From Ahlus Sunnah wal Jama'ah That the jinn enter into the body And consensus is an evidence As Sheikh has already explained So I'm just going to mention a few And we can start discussing them insha'Allah We're going to start with Abu'l-Hassan Ash'ari Who mentioned in his book Al-Ibana وَإِنَّ الشَّيْطَانُ يُوَسْوِسُ لِلْإِنسَانِ وَيُشَكِّكُهُ وَيَتَخَبَّطُهُ خِلَافًا لِقَوْلِ الْمُعْتَزِلَةِ وَالْجَهْمِيَّةِ كَمَا قَالَ عَزَّ وَجَدَّ Then he mentioned the ayah وَإِنَّ الَّذِينَ يَأْكُلُونَ الْرِبَىٰ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُوا الَّذِي يَتَخَبَّطُوا الشَّيْطَانُ مِنَ الْمَسْرِ He said the belief of Ahlus Sunnah Is that the shaytan Whispers to the person And causes him doubt And touches him with insanity In opposition to what the Mu'tazila say And the Jahmiya say As Allah Azawajal said Then he quoted the ayah from Surah Al-Baqarah Keep it in mind now Even this is not a You have to understand This khilaf is not between Ahlus Sunnah and the Asha'ira as well The Asha'ira are with us On the issue of jinn possession So you can see The dispute here of the issue of jinn possession Is Ahlus Sunnah on one side And the Mu'tazila and the Jahmiya on one side You take your pick Which group are you going to take? No
