Note: The following transcript was generated using AI and may contain inaccuracies.
They had consensus in Iman that the Shaytan causes the children of Adam, touches them, possesses them, causes them to have insanity. As from the Sultan of Allah, from the authority of Allah, as he wills and however he wills. Ibn al-Munayya also mentioned, وَاعْتِقَادُ السَّلَفِ وَأَهْلِ السُّنَّةِ أَنَّ هَذِي الْأُمُورَ عَلَى حَقَائِقِهَا وَاقِعَةٌ كَمَا أَخْبَرَ الشَّرْعُ عَنْهَا These matters that the Salaf and Ahlul Sunnah, they had consensus that these are real things that happen.
And they happen the way that the Shari'ah, the way that Allah Azawajal and the Shari'ah tells us they happen. وَمِن ذَلِكَ السِّحْرِ وَخَبْطَةُ الشَّيْطَانِ From that is magic and the possession of the Shaytan. Shaykh al-Islam ibn Taymiyyah he said, وَجُودَ الْجِنِّ ثَابِتٌ بِكِتَابِ اللَّهِ وَسُنَّةِ الرَّسُولِهِ وَاتِّفَاقِ سَلَفِ الْأُمَّةِ وَأَئِمَّتِهَا كَذَلِكَ دُخُولَ الْجِنِّ فِي بَدَنَ الْإِنسَانِ ثَابِتٌ بِاتِّفَاقِ أَئِمَّةِ أَهْلِ السُّنَّةِ وَالْجَمَاعِ He said, the existence of the jinn is proven by the book of Allah and the Sunnah and the agreement of the Salaf of the Ummah and their Imams.
And likewise, the jinn entering into the body of the person is proven by the agreement of Ahlul Sunnah wal-Jama'ah. He also said, وَلَيْسَ فِي أَئِمَّةِ الْمُسْلِمِينَ مِن يُنكِرِ دُخُولَ الْجِنِّ فِي بَدَنَ الْمُصْرُوعِ وَمَنْ أَنْكَرَ ذَلِكَ وَادْدَعَ أَنَّ الشَّرَعُ يُكَذِّبُ ذَلِكَ فَقَدْ كَذَبَ عَلَى الشَّرَعِ وَلَيْسَ فِي الْأَدِلَّةِ الشَّرْعِيَ مَا يَنْفِي ذَلِكَ He said, that there is none of the Imams of the Muslims who deny that the jinn enter the body of the person who is afflicted. And whoever denies this and claims that the Sharia denies this has lied against the Sharia.
Because there is nothing in the evidences of the Sharia that deny this. He also said, وَقَدِ اتَّفَقَ عَلَيْهِ أَئِمَّةُ الْإِسْلَامِ كَمَا اتَّفَقُ عَلَى وُجُودِ الْجِنِّ He said that Imams of Islam agreed upon this like they agreed upon the existence of the jinn. He then said, وَلِهَذَا أَنْكَرَ طَائِفَ مِنَ الْمُعْتَزِلَ He said, there is a group of the Mu'tazila who denied this.
And he mentioned Juba'i and he mentioned Abu Bakr Ar-Razi. And that's why I have a doubt about Fakhr al-Din Ar-Razi. Because Fakhr al-Din Ar-Razi, his Madhhab, his Madhhab al-Aqadi is well known.
And it's very surprising to see him deny this. And I wonder whether there, and I would have to go back to that court. But I wonder whether the court was supposed to be from Abu Bakr Ar-Razi.
Which is who Shaykh al-Islam al-Taymiyyah mentions. وَغَيْرِهِمَا دُخُولَ الْجِنِّ فِي بَدَنَ الْمَصْرُوعِ Then he said, وَلِهَذَا ذَكَرَ الْعَشَرِي فِي مِقَالَاتَ أَهْلِ السُّنَّةِ He mentions the court of al-Ashari. وَقَالَ عَبْدُ اللَّهِ بِنْ أَحْمَدِ بِنْ حَمْضَلِ قُلْتُ لِي أَبِي And Abdullah ibn Ahmad ibn Hanbal said, I said to my father, إِنَّ قَوْمًا يَزْعُمُونَ أَنَّ الْجِنِّ لَا يَدْخُلُ فِي بَدَنَ الْإِنسِ There are some people who have the false impression that the jinn doesn't enter the body of a man.
فَقَالَ يَا بُنَي يَكْذِبُونَ He said, oh my son they are lying. هو ذا يَتَكَلِّمُ عَلَى يَسَانِ He is the one who speaks upon that person. Imam Ahmad ibn Hanbal.
We still have more. Just one point I just want to mention here as well. It's a side benefit.
Some people, they might bring this as a contention. They might say that Imam Ahmad's quote was mentioned by Ibn Taymiyyah. Okay, that's a bias of you guys to do that.
No, it's actually been transmitted by Ibn Hajar al-Haythi, may Allah have mercy on him, as well. Who doesn't necessarily agree with Shaykh Ibn Taymiyyah on many issues. So he transmitted the statement of Imam Ahmad, may Allah have mercy on him.
I think you might have the quote of what he said. He said that this is the Madhab of Ahlul Sunnah. After he put the statement of Imam Ahmad.
He said, فَدُخُولُهُ فِي بَدَنِهِ وَمَذْهَبُ أَهْلِ السُّنَّةِ وَالجَمَعَةِ This is Ibn Hajar al-Haythi, he is in Al-Fatawa al-Hadithiyya. مُحِدِّين شيخ زاد, he said, إِنَّ أَهْلِ السُّنَّةِ يَعْتَقِدُونَ بِأَنَّ الشَّيْطَانِ يَمُسَّ الْإِنسَانُ وَيَتَخَبَّطُهُ وَيُسَبِّبُ لَهُ الْجُنُونَ وَأَنَّ لَهُ تَأْثِيرًا فِي بَعْضِ أَجْسَامِ النَّسِ He said, أَهْلِ السُّنَّةِ believe, they have the aqeedah that the Shaytan touches a person and causes him insanity, and makes him to go crazy, makes him go insane, and that he has an effect on some people's bodies. We mentioned Ibn Hajar al-Haythami.
Al-Alusi also mentions, وَإِعْتِقَاتُ السَّلَفُ وَأَهْلِ السُّنَّةِ أَنَّمَا دَلَّتْ عَلَيْهِ أُمُورٌ حَقِيقَةٌ وَاقِعَةٌ He said, the belief of the Salaf and Ahlul Sunnah is that what this indicates, this ayah indicates, is a reality which actually happens. And then he mentions the people who make ta'weel of it. He said that nobody made ta'weel of it, إِلَّا الْمُعْتَزِلَ وَمَنْ هَذَا هَذْوَهُمْ The people who followed them.
وَبِذَلِكَ وَنَحْنُ خَرَجُوا عَنْ قَوَاعِدِ الشَّرَعِ الْقَوِيمِ فَاحْظَرُوا قَاتَلَهُمُ اللَّهُ أَنَّا يُؤْثَكُونَ He said nobody take this false interpretation except the Mu'tazila and those who followed them. And by this they went out of the principles of the Sharia. So be careful of them.
قَاتَلَهُمُ اللَّهُ أَنَّا يُؤْثَكُونَ قَاتَلَهُمُ اللَّهُ أَنَّا يُؤْثَكُونَ May Allah fight them. How they were deceived. And Siddiq Hasan Khan, he also narrated with regard to this, he said وَمِنْ خَلْقِ اللَّهِ الشَّيَاطِينِ وَلَهُمْ لَمَّةُ شَرٍّ لِبْنِ آدَمٍ They have a possession that they cause to the children of Adam.
وَتَصَرُّوا فِيهِمْ وَتَجْرِي مِنْ إِبْنِ آدَمٍ مَجْرَ الدَّمِ And that they flow through the person like the blood. وَنَقَلَ غَيْرُ وَاحِدِ اتِّفَاقُ أَهْلِ الْعِلْمِ عَلَىٰ ذَلِكِ And more than one person narrated the agreement of all of the people of knowledge on this. These are quotes after quotes after quotes bringing us consensus on the issue.
There's one point I want us to really focus on. Is that the ijma' here is that the jinn can enter the human body. And there's also an ijma' on the ayah of أَلَّذِينَ يَأْكُلُونَ الرِّبَىٰ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُونَ لَذِي اتْخَبَّطُوا الشَّيْطَانُ مِنَ الْمَسْرِ So we have that this ayah, this is what it means.
You can't give me any other interpretation. And also the aqwal of the immatu of Islam of different backgrounds. It's not just Ibn Taymiyyah and his madhab that some may try to say.
It's actually something that Ibn Taymiyyah was preceded in. And Imam Ahmed said it. مُفَسِّرِينَ of the Qur'an.
The scholars who've done tasteer of the Qur'an. The exegesis of the Qur'an. The scholars who explained Bukhari and Muslim and Abu Dawood and Tirmidhi and Ibn Umar and Nasa'i.
If we sat down to really read the course of all of the ulema and some Sheikh Muhammad has. It's enough to make the whole halaqa just based on quotes. Finish next quote, next quote.
But there is something I wanted to bring to the table. Just to get this issue a bit going to another direction as well. That is the ayah الذين يأكلون الربع لا يقومون إلا كما يقوم الذين يتخططوا الشيطان من المس An i'tirad was brought by a group of people of course.
They said that this ayah can be opposed by. What are you trying to say? Are you trying to say that the person who's possessed in this dunya is equivalent. I mean the way that the person who the jinn enters him in his dunya.
And the way that the jinn possesses him. That's similar to how it's going to be for the one who eats riba. The day of judgment.
So we're saying that this ayah is talking about something which is seen. Which is the jinn possession in this world. It's something which is seen.
And the one who eats riba or takes riba is going to be like that the day of judgment. They put an i'tirad of the ayah and surahs of that of course. Probably known to you sheikh.
That Allah Ta'ala he says طَلْعُهَا كَأَنَّهُ رُؤُسُ الشَّيَاطِينَ That the jahannam when Allah is talking about إِنَّهَا شَجَرَةٌ تَخْلُجُ فِي أَصْلِ الْجَحِيمِ طَلْعُهَا كَأَنَّهُ رُؤُسُ الشَّيَاطِينَ When Allah is talking about the tree in jahannam. He mentions that the tamara The branches and the seeds that come from this tree. It's like the head of the shayateen.
And no one has actually seen a shayateen. It's not something we've seen. So the jinn possession also is something that's not seen.
It doesn't exist. We've not seen it. How do we respond to that ayah in this particular issue? I'm taking your role.
Here though, I think what you said was very profound. Something not seen and something that doesn't exist are two different things. That's in one valley and that's in another.
Something that's not seen versus something that doesn't exist. To me here, رُؤُسُ الشَّيَاطِينَ shayateen exist. شَيَاطِينَ لَهُمْ رُؤُسُ They have heads.
It's something that exists. Likewise, the scholars of tafsir is enough to finish the argument. But before that, the whole issue of this تَخَبُّطْ مِنَ الْمَسْ is something which exists.
It's not something which doesn't exist. Something that has an existence as we've proven from the statements of the scholars of tafsir, from the ahadith that came, confirming that and approving that and then some of the other ayat which indicate it as well. So here, the fact that it is something that exists and the fact that it's something that is known to people, it's not a comparison you're making of something that nobody has any idea what it is.
Even to the point that people described it. Even to the point when we quoted Ibn Hazm with that issue of المُشَاهَدَة is something that people see with their own eyes. And the shari'ah doesn't require us to deny what our own eyes see, especially when it's supported by ijma'at.
Perhaps you have more to add to that. Yeah, I mean we have to understand this Qur'an and the sunnah is in the Arabic language. Allah says وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلَىٰ قَلْبِكَ لِتَكُونَ مِنَ الْمُنذِرِينَ بِرِسَانٍ عَرَبِيٍّ مُبِينٍ The Qur'an is in the Arabic language.
And so when an ayah comes like that, we have to go back to, of course, the akhwal of the mufassireen and what they said and also be deeply rooted in understanding the Arabic language. What has taken place here الَّذِينَ يَأْكُلُونَ الْرِبَىٰ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُوا الَّذِي يَتَخَبَّطُوا الشَّيَطَانِ The ayah, sorry, not the ayah. The ayah طَلْعُوهَا كَأَنَّهُ رُؤُسُ الشَّيَاطِينِ This ayah.
What's taking place here is something known as tashbih. Allah Ta'ala is comparing two things. And there's a science referred to as علم البلاغة which is eloquency.
And that science, they say it breaks into three branches. It breaks into علم البيان علم البديع and علم المعاني And great scholars have written books on it. One of the greatest books that are written in it is the كتاب عقود الجرمان by جلال الدين السورطي A Thousand-Line Poetry on بلاغة This issue of tashbih, comparing two things with one another falls under علم البيان علم البيان is broken into three as well.
It's التشبيه, الاستعارة, and الكناية تشبيه is one of the three in علم البيان which is comparing two things together. And there's four pillars that has مشبه والمشبه بي وادات التشبيه ووجه الشبه These are the four things in summary. Anyways, Allah Ta'ala here is comparing شجرة الزقوم as comparing it to رؤوس الشياطين So the اعتراض here, the opposition, the contention here is that رؤوس الشياطين is something which is not seen.
Sheikh Muhammad mentioned it. Not seen doesn't mean it doesn't exist. That's a very strong point.
That's one. Secondly, is this something that was known by the Arabs? Is this something they did? Is this a way they used to talk? Or is this randomly the Quran is the only one that uses it like this? But the way he describes it with the fangs of a ghul A ghul is not something the Arabs have actually seen. So the تشبيه here, the ayahs using Here I just want to mention that the ghul is one of the types of the jinn.
One of the things we didn't cover earlier on which I just had a few notes on The names are different The different names of the jinn But just very briefly Ibn Abdul Bar mentions some of the names of the jinn. He said وَالْجِنُ عِنْدَ أَهْلِ الْكَلَامِ وَأَهْلِ الْعِلْمِ بِاللِّسَانِ يَنسِلُونَ عَلَى مَرَاتِبٍ There's different levels of the jinn. فَإِذَا ذَكَرُوا وَاحِبُ مِنَ الْجِنِّ خَالِسًا قَالُوا جِنِّي If they just mention one of them They would say it's a jinn.
وَإِذَا رَادُوا أَنَّهُ مِمَّن يَسْكُنُ مَعَ النَّاسِ قَالُوا عَامِرٍ If they say he's one of the jinn that live with people, they call him Aamir. Then he said وَإِنْ كَانَ مِمَّن يَعْرِضُ لِلصِّبْيَانِ قَالُوا أَرْوَاحٍ That if he's one of the ones that displays himself in front of children and makes the children scared They used to call him Arwah. فَإِنْ خَبُثَ وَتَعَرَّمَ فَهُوَ شَيْطَانٍ If he becomes obstructive and evil and filthy, then they call it Shaytan.
فَإِنْ زَادَ عَلَى ذَلِكَ فَهُوَ مَارِدٍ Anything more than that, they would call it Marid. Shaytanun Marid. And anything more than that, they would call it Ifrit.
فَإِنْ زَادَ عَلَى ذَلِكَ وَقَوِيَ أَمْرُهُ قَالُوا عِفْرِتٍ They would say they're Ifrit. And from the Marasil of Al-Hassan ibn Muhammad Is that he mentioned here وَلَا صَفَرَ وَلَا غُول وَلَكِنِ السَّعَالِ So from the other three names that we had Is Al-Ghul, The Ghul And they believe that it take the people away from the road And it would cause the people to become lost and die in the desert And Al-Sa'ali which Al-Khattabi said about Al-Sa'ali سَحَرَةُ الْجِنِّ The jinn that perform sihr So these are all names of the jinn that existed But do you know that the jinns do snatch people That's authentically transmitted in our text Snatches in what sense? What do you mean by snatch? Bayhaqi narrated in his Sunan In the time of Umar r.a بِالسَّنَدٍ الصَّحِيح An authentic chain That the time of Umar r.a A man was away from his wife for four years And the woman kept waiting, waiting, waiting, waiting And she's like where is my husband, where is my husband Where is my husband, where is my husband And he never came And Umar r.a said but wait To the woman, wait, wait Four years when it reached He said now you can go and get married Soon as she got married A while went by, her husband came Where were you? Where did you go? I got snatched By a group of jinns They snatched me and they took me And I was arrested and kept By a group of them And Allah made them fight one another They fought between themselves And I got saved by the ones Who took over, they let me go And this is even transmitted in The Nusus of the Kutub al-Sunnah For example the jinns that Came to the Prophet s.a.w. Jinnat al-Nasibin, they're the best jinns They're the most honorable jinns that the Prophet s.a.w. mentioned Jinnat al-Nasibin When they came to the Prophet s.a.w. The sahabas first said that the Prophet s.a.w. Went missing, we couldn't find him And we thought to ourselves he got snatched By the ghul and the jinns They snatched him, and the Prophet s.a.w. returned And he said I had a constitution With Jinnat al-Nasibin And the ayah I'm even thinking of the narration Inna al-shaytaani intisharan wa khatfa The shaytaan spreads out At the time of Maghrib and snatches Snatches people I do have a question on the line of poetry You mentioned because You said when we were talking about the ayah Tala'uha kainnahu ru'usu shayateen It's still Something that exists And again you said the ghul is something that exists Do the fangs of the ghul exist? That's my question I mean first of all there were those people who when they commented On this they said that the ghul here Is that he's comparing it to the fangs of the snake Because in the first place that that's the Appearance they believed that it took And in the ghul it takes the appearance of the snake So not only did many of them Claim to have seen the ghul Whether that be true or not But it was something well known among them Among the jahili Arabs that they had That it was an image that was not unknown Like ru'usu shayateen it was an image That was not unknown to people And it's something that they Had an understanding of Ibn Abd al-Hamani mentions they saw The jinns which is right They did they saw it not in its original form But the ghul that they're referring to Is what we believe that the jinn It can change form And it can become a wasp It can become a snake So what they saw And sheikh may we mention from the sunnah From this the hadith of Abi Hurayra for example Regarding the sadaqa When the prophet said This is the shaytan We have other We have the hadith we have the ayat In surat al-anfal In the battle Yeah in the battle suraqa ibn Malik In jurshan When he started to yell out and pretend to be him There's many nusus And this suraqa ibn Malik Coming in the form And we have the hadith regarding the Snakes in Medina That indeed in Medina there are From among the jinn So that if you want you give them Three days of warning These are all from the evidences of the That is not something we're just coming up with That the jinn have the ability to change To change form Sorry sheikh I interrupted you I just wanted to make that clear It's something you just came up with right now It's the concept that Now Masha points you But was very very Stop it I interrupted you because I was thinking They're gonna think right now That this idea of Coming into a form but subhanallah Some scholars actually believe that It's actually a tree that they believed existed That they called The tree was called The tree was called The point is Allah is talking to them by telling them The way that people The way they perceive shaytan Is something ugly If you told somebody draw a picture of shaytan right now He'll draw the ugliest thing ever And the people think of the angels To be something, a creation that's beautiful Allah says in the Quran مَا لِهَذَا بَشَرَ إِنْهَذَا إِلَّا مَلَكٌ كَرِيمٌ وَالنَّبِيُّ لَهِ يُسُفٍ صَوَاحَجُ يُسُفٍ This is not a human being this is an angel Not just any angel by the way مَلَكٌ كَرِيمٌ So this is an idea That's stuck to people's mind Which is that the jinns The shaytan are ugly and the jinns are Beautiful So when Allah says طَلْعُوهَا كَأَنَّهُ رُؤُسُ الشَّيَاطِين The angels are Allah Ta'ala here is trying to tell them That the ugliness of The tree of شَجَرَةُ الزَّقُون How ugly it is and the way it looks I want to move away from the evidences now And start talking about the implications On that Did you get the point about the fangs of the wolf Like if they They compare it to the fangs of a snake Even in the hadith In Sahih Muslim From the hadith of Abu Sa'id Khudri regarding The jinn of Medina regarding The snake فَآذِنُوهُ ثَلَثَ أَيَامُ Give him a warning for three days فَإِنْ بَدَ لَكُمْ بَعْدَ ذَلِكَ فَاقْتُرُوهُ فَإِنَّمَا هُوَ شَيْطَانٌ If it appears to you after that then kill it For it's a shaytan So this is also not something that was imaginary What Ibn Khaith is mentioning Is something also that they They They had a clear idea of what it meant Even though I do think That that argument in the first place is not It's not really needed To prove the point because the point can be Proved through the ijma'a, through the ahadith The ayat and through the scholars of tafsir And their ijma'a on the meaning of the ayat But just as a sort of Point of benefit or a secondary point Just to further It's not known in the Arabic language at that time In the Quran or outside the Quran That ever would be a comparison Would be made for something that doesn't exist I think it's a big statement to say never in the Arabic language And I don't think we need to say that I think we can simply say that it's not in Surat Al-Baqarah In Surat As-Safa it's very clear what the intended Meaning is and that has been Explained very clearly And even in the example that we gave Of Ibn Khaith and his poetry It's also extremely clear what it's meant And it's clear it's something that exists and it's not something But the entire Arabic language That's a big statement to make And also I just wanted to add on that If we say that for example It's something that's not known Allah is just talking but it doesn't There is just nothing we don't know it Then a concept that goes against What we believe is that the Quran can't just Have words which are like that They don't have no meaning that we can't connect to And we can't The Quran has every word In the Quran and everything in the Quran Has a meaning Some that which we do know what it's meaning are Some we don't have it's meaning But it doesn't mean it has no meaning وَمَا بِهِ اسْتَأْثَرَ عِلْمُ الْخَالِقِ فَذَا تَشَابُونَ عَلَيْهِ أَقْلَقِ There are some things in the Quran we look at and we say You know مِمَّا اسْتَأْثَرَ اللَّهُ بِعِلْمِ Allah kept this knowledge for himself But the other remaining verses in the Quran It's the تَشَابُهِيَة It's تَشَابُهُ نِسْبِي A group of people know a group of people don't know So the word Is known to us What it means And the poet he said They can't come in the revelation حَشْو Something that doesn't have a meaning Something that's just tossed Abandoned We don't have that in the text Everything has a meaning And that's very relevant when we talk about the ayah in surah al-Baqarah It's not just تَقَبَّطُوا الشَّيْطَانُ مِنَ الْمَسْرِ Just something that has no meaning It's something real It has a meaning to us We understand it, we can relate to it, we can see these people the way they are No one wants to be like that There's many ayat Allah says يَا إِلَّذِينَ آمَنُوا إِنَّ زَلْزَلَتَ السَّاعَةِ شَيْءٌ عَظِيمٌ يَوْمَ تَرَوْنَا تَسْهَلُ كُلُّ مُرْضِعَةٍ أَمَّا أَرْطَاطُ وَتَضَعُوا كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سُكَارًا وَمَا هُمْ سُكَارًا وَلَكِنَّ عَذَابَ اللَّهِ شَدِيدٌ The whole and the severity And how the day of judgment is And the people are here drunk And their mother is given Miscarriage We all know this miscarriage, we know what it is We know how drunk people are like, they can't stand up They're falling, they're all over the place Qiyamah, the people are going to be like that Now we're scared We know what it is Possession is something no one likes We can see the way it makes a person become So if you take riba, that's the way you're going to seem like the day of judgment We need to be scared So these are To make us Fear for the love of Allah And stay away from Another benefit I took from Ibn Al-Qayyim He also mentions it in Is that The relationship between Jinn possession and sinning Ok Riba is one of the major sins And the concept of jinn possession And how they're interconnected And you know, when a person Puts their guard down And doesn't protect himself, doesn't do his adkar And doesn't do what is needed from him That this in the dunya Is possession for them as well So the riba, Ibn Al-Qayyim says, is a representation Of major sins And the jinn possession is in this dunya This is one of the benefits that he extracted إِلَّا مَنَ اتَّبَعَكَ مِنَ الْغَاوِينَ إِلَّا مَنَ اتَّبَعَكَ مِنَ الْغَاوِينَ Those who follow you and those that go under you Shaitan now has control over them What he wants to do to them And how he wants to treat them Is under his wing I do want to talk about some of the implications of jinn possession Existing in the world So you mentioned that the jinn Like the human beings are mukallaf Meaning that we're held accountable for what we do How do we reconcile this now That I'm going to be held accountable for all of my actions And suddenly we're saying That somebody else can take control of my body And maybe help me Or guide me to doing actions That I don't really want to do in the first place I think we've probably touched upon that quite well before And I think there's probably two things In summary we can say here I think first of all we can say that The standard Or the norm in jinn possession Is not that the person Certainly not 24 hours a day From a pure experience point of view It's just not the case That people become 100% zombies That just are Walking around the earth With no concept of what they're doing And where they've gone That's something that if it exists It is extremely rare It's nadir It's not something which is the norm And the second thing that we said is Backing up that point Hadith of Uthman ibn As Exactly Something appeared to me in my salah That's the norm Now if we say That this exists that there are some people Who 24-7 have no Consciousness of what they are doing Then surely those people come Under the hadith that we talked about The hadith of Aisha, it's also narrated from Ali ibn Abi Talib It's in the four sunan From one or the other The pen is lifted from three That is something which is Normal even in We're not talking about jinn possession We have many situations Even it's mentioned with regard to We'll talk about in a future episode Of Abu Sa'id al-Khudri regarding The person that was insane There was a person who was afflicted by Insanity, insanity is something Which happens and I don't think Insanity, leave jinn possession Aside, insanity And taklif don't have a Problem together, the fact that there is Someone who could be Insane, medical problems Psychological issues Temporarily, permanently That's something accounted for in the sharia The sharia allows for that and has Rules and regulations And systems to handle a person Who is not in possession of their faculties That doesn't cause a problem With medical Insanity and it doesn't Cause psychological insanity and it doesn't Cause a problem with jinn possession either There is another ayah around the same topic Where Allah says And nobody will be held Accountable, bear the burden Of somebody else's action And again that's Perfectly valid, that makes sense in the day of judgment Perfectly valid that the shaitan Is going to take account for what he did And the amount or the extent to which You followed, listened, didn't Resisted, you'll also take account for that You're not going to be taking account for What the shaitan did My question is what about the dunya For example the shaitan has certain possession Over myself, he makes me murder someone I'm going to be held accountable for that in the court of law Again I would say to that It depends firstly On the court of law But also more than that, there is no Real tangible difference between Insanity Regardless of the cause Somebody let's say Has a breakdown A mental Breakdown and they reach A level where they're no longer Conscious of what they're doing And they kill somebody Islam accounts for that I don't see there to be any real Issue with that, I think if you have an issue with that You have to have an equal issue with somebody who does it Under the influence of any Cause of insanity Someone else puts Drugs in someone's Coffee or something And this person goes out and does something The alternate cause of it doesn't really It's not the issue here The issue is that the sharia has a proper System in judging to account For that which is done by the person Under their Of their own free will and volition And we talked about al-aql And we talked about intellect and we talked about irada And having a will to do something At the end of the day When those things go away the person The sharia has a separate Way of looking at that situation And I think if we have a problem with that from the point of Jim possession then we equally should have A problem when it comes to Other medical and psychological Issues that cause the same effect And it really does depend on which Court you end up in In all honesty So also another person who's madrunun If he goes and drives a car He's madrunun, insane He goes and drives a car and he kills a person The sharia is not going to be like The blood man He is hadar Sorry you lost your family Remember the guy was madrunun The pen is lifted from him No he has to pay the blood man He's a madrunun person if his family got wealth And they've got money or even if he's wealthy And there's money that's there for him That he's inherited That money is taken and it's paid for The person is killed So it's not like those people's wealth goes It has to but that again Is something which applies regardless Of the cause of insanity, it doesn't really need us To talk about Jim possession As such You touched on the issue of mental health Are we saying that anybody that suffers from this Kind of experience where they Might be having a loss of Mental state every time it's Jim possession Let me quote you from Imam Ibn Qayyim He said There are two types of I'm going to use the word epilepsy for now As an easy word but you know Fainting, fitting There are two types of fitting He said there are two types of fitting A fitting that comes from The evil, the khabeeth souls The jinn that live on the earth And a fitting which comes from Akhlaq, a person's Would you say natural processes, something like that The natural components Of the person's body Not functioning properly, they're radia They're not like, they're poor They're not functioning Properly As for the second one that comes from A breakdown of bodily functions This is the one that the doctors Speak about As for the fitting That is caused by the jinn They're imams Of the doctors and the intelligent Ones among them, they admit that it Comes from the jinn, he said later on But the doctors Who were zanadika, you know They were heretics They're heretic doctors They came along They only affirmed The Fitting which happens because Of the body alone He said Whoever has any brain Any intellect And knows the situation Of these souls, these jinn And how they affect people Laughs at the ignorance of these People and the weakness of their Minds It's actually The shaykh is clearly saying There are a group of people who would say Anyone who comes to them With With The illness, it's mental health issues Modern day Everything is a mental health issue, bipolar That's the name that's coined for it There's the other one called schizophrenia These are the things that you're suffering from They coined it If you actually look at the definitions That are given each word It's actually We don't know your illness, let's just coin a term for it Sometimes Let's just coin a term, we don't know what it is It's a mental health issue And let's just help you I'll be very honest with you I was having a discussion with family members I was saying the concept of depression It's become a mental health issue now So where does Stress and sabr And endurance and Hardship Where, how does this work With depression being a mental health issue Now, do you see my point And anxiety And all these terms, I'm not undermining it I'm not saying that it doesn't exist I'm not firming or negating it Has science not proved that you can get chemical Imbalances in the brain I don't have a problem with that I don't have an issue with saying that that exists But the underlying cause Let's just take depression Depression as a We have a lot of words for sadness We have al-huzn and al-hazn and we have al-hamm And al-ghamm and we have a lot of different words For sadness That are used Within the Quran and the sunnah But here, there are so many Underlying causes What's the underlying cause Of those chemical imbalances in the brain Is the underlying cause of that from the jinn Is the underlying cause of that Some personal experiences Is the underlying cause of that something that Allah Decreed without a Sabab that we can know of At the end of the day, we're not denying That there is such a thing as Bipolar For example, as a concept When we're asking the question How many of those cases Underlying that case Is an issue with the jinn That can be seen, that can be brought out That can be understood And how many times is it a regular case That requires a large scale study And data that we don't really have access to But the point is that We affirm, like Ibn al-Qayyim said That there are two types of fitting One that comes from a breakdown In the body The organs and so on are not functioning properly And the other one Comes from the jinn and the Arwah al-Khabitha Whoever says that all of it Comes from nothing more than Just your body is not handling something Or not processing something properly Like Ibn al-Qayyim said Whoever knows about this in reality يضحك من جهل هؤلاء He laughs at the ignorance of these people Okay, I've got two more issues And I just want to wrap up this issue Yeah The first is that we know That shaytan, his number one goal Is to misguide us If he has the ability to possess us To do more than whisper to us Why doesn't he just possess everybody and anybody And just misguide us and shape us I think what you mentioned earlier The very beginning And I'll go right back to the very beginning And I spoke very briefly about the ghayb And the shaykh had a couple of extra points We talked about the qadr of Allah At the end of the day Let's just take one example وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ The shaytan talks about sihr That no one Can harm Or they cannot harm anyone إِلَّا بِإِذْنِ اللَّهِ Except by the permission of Allah That is his permission Which is his qadr Which he has decreed for a wisdom حِكْمَةٌ بَالِغَةٌ An infinite wisdom That is with him subhanahu wa ta'ala At the end of the day No one can Carry out any kind of action Or make any kind of decision Unless Allah subhanahu wa ta'ala Decrees for that to happen So ultimately this idea that the shaytan has a free reign To just possess anyone Whenever he wants That also goes against وَمَا كَانَ لِي عَلَيْكُمْ مِنْ سُلْطَانِ I had no authority over you The shaytan doesn't have the choice And notice, I love that expression And I don't know if we picked it up When we were quoting the ijma on this issue That the way they quote the expression بِسُلْطَانِ اللَّهِ That it wasn't by the sultan of the jinn That that person became possessed But it was by the sultan of Allah By Allah's qadr And Allah's decree That that person became possessed And not that the jinn just has a free reign To choose, let me possess Otherwise he would have possessed everyone On the face of the earth I mean your question is like Why don't serial killers kill every single person There are days they don't want to kill people The thing the shaykh mentioned as well Is that it's like the hadith of the prophet وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَىٰ إِنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ وَإِنْ اجْتَمَعُوا عَلَىٰ إِنْ يَنفعُوكَ بِشَيْءٍ لَمْ يَنفعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ رُفِعَتِ الْأَقَلَامُ وَجَفَّتِ السُّحُفُ Everything happens بِمَشْيِئَةِ اللَّهِ وَقَدَرِهِ But Allah wills and with the Qadr of Allah No one can harm you Except if it's written for you And no one can benefit you unless it's also written for you So some of the scholars They go into the concept of Can the Shaytan Change forms as he wishes Or is it something that It happens on occasional times for him God has spoken about these things by the way It's not like you just become a snake or An old man and beg you Also these things they don't happen Because you would see jinns just popping up everyday Into our lives and doing things All of these things are Things we don't yet understand And inshallah maybe the day of judgment We might come to see all of these How they're happening We believe in the Ghayb As it was told to us from the Qur'an and the Sunnah And what the Ummah agreed upon And had Ijma' upon That's what we have We don't have more than that I think it's been a very beneficial episode I just want to wrap up by asking Some closing questions So you mentioned obviously that You brought a lot of evidences For the plausibility And the existence of jinn possession My question I suppose is What advice would you give to somebody right now Who is maybe going through jinn possession themselves Okay I think it's very important To understand that there is no Illness and no sickness Except that Allah azawajal has Given us A cure for it And Allah subhanahu wa ta'ala has given us Something that we can use to cure it And since the jinn Are from the world of the unseen In general we need A cure that also Comes from that From the things That are from the Ghayb, from the unseen From Allah's revelation And it is true that you can use Some medical means Some things that fall under the topic of medicine But in general what is going to be Effective for someone Who is suffering from this Is for them to go to Al ruqya sharia I know that's another topic, it's a big topic Allah azawajal said We sent down from the Qur'an That which is a shifa And it's a mercy For the believers So we're going to talk about it in more detail It's a shifa, and at the end of the day A person needs to turn to Allah azawajal We talked about how the shaitan's control over a person Is connected to their sins So tawba and turning to Allah Tawba and dua Qul a'udhu bi rabb al nas Qul a'udhu bi rabb al falak Asking Allah to give you safety And refuge and protection From the evil that he created From the jinn, from the men From the people who blow, the women who blow on the knots From the evil of the envier All of these are evils that are related To evils of the jinn Even the evil of the darkness When it spreads, when the darkness spreads At Maghrib you have the intishar of the shayateen The darkness in the night of the month Where there is no moon Where you have the time of the sahara and the magicians These are all related to this Asking Allah azawajal for refuge Proper ruqya sharia As is evidenced by the Quran And by the sunnah of the Prophet That is definitely a big topic for next time For sure This is something I know that you're involved in In your personal life You've been doing it for many years Helping people overcome these problems From your experience Not necessarily from the evidences Are there any kind of sins that you see From the people that are more likely To result in jinn possession I think every sin That a person does Has a potential to cause Damage to their heart And a potential to distance them From Allah azawajal And to cause the shayateen To have a control over them But the greater those sins are The more likely it is And I want to go back to what Ikrimah said When he said كان الجن يفرقون من الإنس The jinn used to be scared of people But what did the people used to say The people of Sayyidul Qawm used to come And he used to say نعوذ بسيدي هذا الوادي We seek refuge And seeking He used to seek help from the jinn And refuge from the jinn And support from the jinn Then They caused them insanity and possession So here you see that One of the greatest ones Has to be things relating to Tawheed and shirk When the army Marched into the valley The jinn fled When the army started making shirk With Allah azawajal And calling upon the jinn for refuge The jinn started to afflict them That's one set of things But also A person being far away from Far away from the adhkar Far away from the means of protection The taqwa The salah which protects them The adhkar in the morning and the evening And before they go to sleep Before they go in the bathroom And before intimacy And so on, these are all things where there is A danger of the shaykh Becoming, touching and affecting a person So for a person to be A person of tawheed And remember tawheed is the greatest thing which Protects a person Safety Security, guidance is for the people Of tawheed, the people who don't mix up Their belief with making a partner With Allah azawajal The prayer, the taqwa, keeping away from the haram Being strict on the adhkar Having that relationship and reciting The Qur'an, these are all from the things which If a person does them They drive away the shayateen And if a person is far away from those things Then the person becomes at risk of being Touched by the shayateen You can add to that only that perhaps Going and the person Mixing in with the shayateen That could be through certain actions Like an attraction To things like magic Or Ouija boards Foolish things, card tricks and things like that Which involve the shayateen And playing with the shayateen and things like that People going to haunted houses And places of the jinn and things like that Also this person Should not blame anyone except themselves If they become afflicted by something Having put themselves into risk And if we ask Allah to keep us safe We have to ask him by our tongue And by our actions and by our hearts Because dhikr has to be with the heart and the tongue and the limbs So the person's heart Has to be sincere asking Allah to protect them And the tongue has to be asking Allah But also you can't then ask Allah Protect me from the jinn and the shayateen And then go to the places of the jinn and the shayateen And start playing, trying to call them and what have you So these are some of the things that come to mind There's something I wanted to also add to it Which Sheikh mentioned it Is that there's a surah in the Quran called surah al-jinn And subhanAllah what is amazing is that In that surah Allah talks about those points that Sheikh mentioned Which is Following Allah's commandments And staying away from that which He prohibited you from Allah says in surah al-jinn وَأَلَّوْا اِسْتَقَامُوا عَلَىٰ طَرِيقَةِ لَأَسْقِيْنَهُمْ مَا أَنْ غَدَقَ And if they were steadfast upon the path Allah said we will provide for them We will send on them Rains which are big drops Meaning we will give them a lot of crops and fruits And give them a good life basically There's a reflection, the rain is a reflection of what? A good life Healthy life Also Allah says in that same surah وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا Tawheed again Don't associate partners with Allah It's also in that surah Allah says عَلِمُ الْغَيْبِ فَلَا يُذِرُ عَلَىٰ غَيْبِهِ أَحَدًا Allah is the one who knows the unseen The jinns are part of the unseen But they don't know the unseen And it brings back to the ayah سورة السبع Where Allah says وَلَوْ كَانُوا يَعْلَمُونَ وَاللَّهِ سَيِّدْ سُبْحَانَهُ وَتَعَالَىٰ اِعْمَلُوا آلَ دَوُودَ شُكْرًا وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورِ فَلَمَّا قَضَيْنَ عَلَيْهِ الْمَوْتَ مَا دَلْ لَهُمْ عَلَىٰ مُوتِ إِلَّا دَابَةُ الْأَرْضِ تَأْكُلُوا مِنْ سَأْتَ فَلَمَّا قَرَّتَ بَيَّنَتِ الْجِنُ أَلَّوْ كَانُوا يَعْلَمُونَ فَالْغَيْبَ مَا لَبِتُوا فِي الْعَدَابِ الْمُغْيِّدِ that the jinns Suleiman when he did it was said he took a stick and he went into his room of worship what he used to do is he used to go into a khalwah and he used to worship Allah Ta'ala and come out and this is what he used to do very often this is what was said and so they said one day he knew he was going to die the time of his death was close and he wanted these people to work and not stop what they're doing so he took a stick that he and then he placed it on his back and he stood up to pray and then he died on it he died on it and then what they say that he stayed in that way until what's that the thing that eats wood yeah like the little creature that eats wood I'll tell you something funny about that so he ate the stick of Suleiman and when Suleiman fell on the floor they realized he's dead Allah says when Suleiman fell down on the floor they realized that he died Allah then says in the ayah if they knew the unseen they would not have remained in the severe punishment of him telling them to work and do this work they would have stopped so we humans start to think that these jinns they know everything they know the unseen so we go to them because of that and then of course the ayah of they try to find out what's happening they don't know the unseen they lie just one of it they get it right the point is that these are three very important things Allah mentions in that verse which is to stay away from sins the concept of Tawheed and also the issue of Allah is the one who knows the unseen going back to this termite is it called? yeah termite maybe you know the termite eats a large large wooden wardrobe sometimes and the dust is not seen so back on this one I used to ask how did he eat all of that and where's the dust they said the jinn comes and they work together now because they became friends after the issue of Suleiman the jinn they became close friends because he helped him he was the one who exposed the situation to them I think it's been a really comprehensive episode and not just jinn possession but the jinn in general I just want to thank you both for taking the time out I hope you enjoyed the episodes on jinn possession make sure you join us next week for another episode on the world of the unseen where we're going to be talking about magic, evil eye and ruqya in the meantime if you have any questions on anything that we've discussed today as always you can email us at questions at thehotseatpodcast.com until next time Asalaamu Alaikum Wa Rahmatullahi Wa Barakatuh
