The World of the Jinn and Devils

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(3) Summoning the spirits of the dead

In recent times talk of summoning the spirits of the dead has become widespread, and many people who are regarded as intelligent and knowledgeable have believed in this lie.

There is more than one way in which the dead are supposedly summoned. Some of that is obviously false, using autosuggestion, various influences and tricks, and some of it is done by using the services of the jinn and devils.

In his book Al-Roohiyyah al-Hadeethah (Modern Spiritualism), Dr. Muhammad Muhammad Husayn uncovers many of the tricks used by these people to distort reality. They only ever do their tricks in a low red light which is virtually dark, so their impersonation of people, direct talk, and moving of objects are all done in intense darkness. The one who is watching cannot distinguish where people are sitting or where voices are coming from, or any of the features of the room, such as its walls, doors and windows.

Dr Muhammad speaks of the alcove which is a side room that is isolated from those present, or a part of the room in which they are sitting that is separated by a thick barrier. This separate place is prepared for the medium at whose hands the supposed materialisation will take place. It is from this place which is screened off in addition to the darkness described above, that the souls of the dead will supposedly materialise and emerge and to which they will return after a short while, and the people present are not allowed to touch the “ghosts.”

Dr. Muhammad thinks that these spiritualists will easily find plenty of methods to do their tricks in such a darkened atmosphere.

Tricking and duping people in this manner is an ancient and well-known method by means of which the devils among mankind lead the slaves of Allah astray, seeking status among the people as well as demanding their money. Ibn Taymiyah (Majmoo’ al-Fataawa, 11/458) spoke of a group in his day which was called Al-Bataa’ihiyyah. They claimed to have knowledge of the unseen and to be able to tell fortunes, and that they could show people the “men of the unseen.” Then he exposed some of their tricks. They used to send women to people’s houses to find out some of the private affairs of their occupants, then they would tell the head of the household of what they had found out, claiming that these were matters of which they had exclusive knowledge.

They promised a man – to whom they were making promises of power – that they would show him the “men of the unseen”, then they set up a long board on which they made people walk. They started walking on the mountain of Al-Mazzah, and that deceived person was watching from a distance and he thought that he saw people walking around a mountain, levitating above the ground. They took a lot of money from him, then he found out what was going on.

They deceived another man whose name was Qafjaq: they put a man in a grave who spoke, and they made him think that the dead were speaking. They brought him to the graveyard of Baab al-Sagheer, to a man who claimed to be Al-Sha’raani from Mount Lebanon (a famous shaykh who had died). They did not bring him close to him, but kept him at a distance, so that he could receive his blessing. They told him that he (the shaykh) was asking for some money. Qafjaq said: “The shaykh knows things and he knows that I do not have all that in my stores.” Qafjaq came closer and pulled the man’s hair, and the goatskin that was covering that person came off.

Dr. Muhammad Muhammad Husayn explained that the medium – i.e., the person whom these spiritualists claim has a natural predisposition to be the means of communication – is usually a great liar and a charlatan.

He stated that many of these mediums have no morals or religious commitment – indeed, the spiritualists do not require any such thing of them. He spoke of things that had happened to him personally which, after he examined them in depth, demonstrated to him that the medium was a great liar.

He described how some of the people present co-operate with those who summon spirits, how they are very careful about whom they allow to attend these gatherings, and how they explain away their failures if there happen to be intelligent and astute people present.

Dr. Muhammad Muhammad Husayn gave a detailed expose of the first way in which the spiritualists claim to summon souls, which is a lie in which they use autosuggestion and scientific trickery.

He refers only briefly to the second way, which is by using the jinn. I think that most the cases in which people claim to have summoned the souls of the dead are of this nature.

 

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Summoning the spirits of the dead is an ancient claim

The claim to be able to summon the souls of the dead is nothing new; rather it is an ancient claim, very ancient. We have described above how some people contact the jinn. Indeed, the books of trustworthy scholars had recorded for us the fact that some people used to claim that the souls of the dead come back to life after they died. Ibn Taymiyah said:

“Some of them (i.e. the people who interact with the devils, such as the kuffaar, mushrikeen, sorcerers, etc.) believe that when one of them dies, he comes back after death to speak to them, pay off his debts, return what was entrusted to him and give some advice to them; he comes to them in the same form as when he was alive, but this is a devil appearing in his form so that they think it is him.”

(Jaami’ ar-Rasaa’il, p. 194-195)

 

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A contemporary experience

This happened to the writer Ahmad ‘Izz ad-Deen al-Bayaanooni, which he mentioned in his book Al-Eemaan bi’l-Malaa’ikah (Belief in the Angels). I want to quote verbatim what this author said on this topic in this book:

“People is both the east and west are preoccupied with thoughts of so-called summoning of the souls of the dead. Many articles have been written on this topic in various languages, and published in Arabic magazines and others. Books have been written, research has been done and people have tried it out for themselves, after which the intelligent ones among them have found that this is a lie, and a call to kufr and transgression.

Summoning the souls of the dead, as they claim to do, is a lie and a form of cheating and deceit. The so-called souls are nothing but devils which are toying with humans and deceiving them.

No one has the power to summon the soul of anyone, because after the souls leave their bodies, they go to the realm of Al-Barzakh, where they are either in a state of bliss or a state of torment, and they are preoccupied with something other than the calls of those who seek to summon their souls.

I was invited to such a thing of these spiritualists, and I tried it myself over a period of time. It become clear to me that this is a lie, a form of deceit and trickery at the hands of devils who are merely toying with people. Their purpose is to lead people astray and deceive them and to increase the number of their followers.”

 

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The beginning of the experiment

Ahmad ‘Izz ad-Deen continued by saying:

“More than ten years ago I knew a man who claimed that he used the jinn to do good things to help people, by means of a human medium.

He claimed to have attained that by means of lengthy recitations and dhikr, which he spent a long time doing, and which he was taught by one who claimed to have knowledge of such things.

The medium came to me one day and told me that I had been invited by a male and female among the jinn, to discuss a matter which would be in my best interests.

So I went at the appointed time, putting my trust in Allah and feeling happy because of that, so that I could find out what is was all about.”

 

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How did the deceit begin?

“The first method of deceit that was used with me was that the summoning of the spirits began with prayers for forgiveness, reciting Laa ilaaha ill-Allah and dhikr, which makes a person feel at first that he is speaking with pure, sincere and noble spirits.

I entered the house of the medium, and we sat together in a room, where he sat on a bed. We started – under his direction of course – to recite prayers for forgiveness and to repeat Laa ilaaha ill-Allaah, until he fell into a trance. I laid him down on his bed and covered him with a blanked, as he told me to do. Then in a low voice his friend from among the jinn greeted me and expressed his joy at meeting me and his love for me. He introduced himself and told me that he was a created being, claiming that he was neither an angel nor a jinn, but another kind of creature which came into existence by the word of Allah “Be!” – and he was.

According to his claims, the jinn followed the instructions of no one but himself, and there were only five mediums between him and Allah, the fifth of whom was Jibreel.

He started praising me, saying that they would cut off all other ties with mankind and be content with meeting me only, because I was the special person of this era – or so he claimed – a person who was under the special care of Allah, and Allah was the One Who had chosen me for that.

He made amazing promises to me, promises that were astounding.

I went along with this new experience and this deceitful call, putting my trust in Allah, asking Allah to protect me from slipping into error and to guide me to the clear truth, seeking the light of knowledge and following the way of righteousness, praise be to Allah.

When the first meeting ended, he invited me to another meeting, on another occasion, then he himself taught me a special recitation to awaken the medium from his trance.

This was done, and the medium sat up and rubbed his eyes, as if he was waking up from a deep sleep and did not know what had been happening.

I went back to the next appointment as well, and we met for a long time on each occasion after that. In every meeting the wonderful promises were repeated, and they described the dazzling future that awaited me, and the great benefits which would come to the ummah at my hands.

 

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The matter went further

The matter when further. Many spirits started to visit me at every meeting, whether it began with dhikr or not. I would be with the medium eating food or having a cup of tea, and he would fall into his usual trance and tilt his head forward until it rested on his chest, then the visitor who claimed to be an angel, or jinn, or one of the Sahaabah or awliyaa’, would talk to me, showing a great deal of respect, saying that he was being blessed by his visit with me and giving me glad tidings of a prosperous and blessed future. Then he would go away, and another one would come, and another...”

 

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Who were the visitors

“According to what they claimed, individuals among the angels visited me, and individuals among the jinn, and Abu Hurayrah from among the Sahaabah, and a group from among the awliyaa’, such as Abu’l-Hasan al-Shaadhili, and a group of knowledgeable and virtuous people who were known for their knowledge and for being close to Allah, such as Shaykh Ahmad al-Tarmaaneeni (rahimahullaah), as well as some scholars and virtuous people whom I had met and who had died, such as my father (may Allah have mercy on him).

They gave me glad tidings that my father would visit me at a time set by them. I looked forward to the visit anxiously. When the time came, they asked me to recite Soorat al-Waaqi’ah aloud, and I read it. When I finished reading it they said,

‘Your father will come after a few moments. Listen to what he says but do not ask him anything!”

 

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The beginning of the end

“After a few minutes he came to me, the one who they claimed was my father came to me and greeted me, expressing his happiness at meeting me and his joy over my contact with these spirits. He advised me to take care of the medium and his family, and to look after him with compassion and kindess, because he had no other income except this way.

He ended his speech with As-Salaah al-Ibraaheemiyyah. I knew that he (may Allah have mercy on him) used to love very much to send blessings upon the Prophet , especially As-Salaah al-Ibraaheemiyyah.

What was amazing was that the tone of voice and accent of the one who spoke to me was to some extent similar to my father’s tone of voice and accent. Then he said salaam and left.

I started to wonder, why did they tell me not to ask him anything? There was definitely something strange behind this!

The reason behind it dawned on me at that point: this was not my father, it was his qareen (companion) from among the jinn, who has accompanied him all his life. He had come to me in my father’s form, imitating some of his characteristics.

They told me not to ask him anything, because the qareen is one of the jinn, and no matter what he knew about my father and his circumstances, he could not know every little thing that a son would know about his father. So they were afraid that I might ask him about something and he would not be able to answer, and thus their deceit would be exposed.

The way it happened when I met others was that they would not give me their names until they were leaving. Then one of them would say, ‘I am so and so,’ and he would say salaam and leave immediately.

The reason for that was the same as I have mentioned: if any of them had mentioned a name of someone who was known for having knowledge, and I had discussed some academic issue with him, he would not have been able to answer me, and thus their deceit would have been exposed.

Someone once came to me discussing the matter of women uncovering their faces, saying that the face was not ‘awrah. I refuted him, and he gave me an answer in which there was not even a whiff of knowledge. The argument between us grew heated, and I said to him, ‘What do you say about the view of the fuqahaa’ who say that the woman’s face is ‘awrah, or that it must be covered for fear of fitnah?’

The argument fizzled out without reaching a conclusion, then he told me that he was Shaykh Ahmad al-Tarmaaneeni, and left.

Then it became clear to me that this was undoubtedly a lie, because the Shaykh in question was one of the greated Shaa’fa’i fuqaaha’, one of the great Shaafa’i scholars who say that the entire woman is ‘awrah, even if she in an ugly old woman.

If he had really been that shaykh, and he had come to know of some new evidence whilst he was in the realm of Al-Barzakh, he would have told me about it and explained the evidence.

But this was a lie and deceit, aimed at misguidance. But Allah – to Whom be praise – insisted on guiding me and making me cling steadfastly to the truth and right guidance.

For a woman to uncover her face – especially in these corrupt times and in this sick society – is something which no rational or religiously committed person would endorse.”

 

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Exposing the truth

“I kept on discovering the truth, time after time, until I realised that the whole thing was a lie and falsehood, with no basis in piety and no foundation in religion.

The medium whom they took care of and told others to look after and honour, was one who did not pray, and they did not tell him to pray.

He used to shave his beard, and they did not tell him to let it grow. He was consuming people’s wealth unlawfully, by making false promises, and he had no other income except through this evil means.

A man came to me after he learned of my connection to this medium, complaining to me that he had deceived him and taken three hundred Syrian Liras from him, but he was poor and had great need of that money.

I told the medium to give it back to him, and he responded because he and his devils were keen that I would remain in contact with them.

The medium and his family were living a life based on lies in most of their affairs.”

 

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Conclusion

Shaykh Ahmad ‘Izz ad-Deen concluded his description of this experience by saying:

“After I found out about them these spirits tried to threaten me, but that did not affect me at all, praise be to Allah.

Throughout this long period I had written down what they had told me, and this had filled two large notebooks in which I had compiled most of what they had told me.

When it became obvious that this was falsehood, with no room for prevarication, I cut off all ties with them and formed my opinion concerning them. I burned the two books which were filled with lies and deceit.

These spirits which claimed to be the souls of men among the Sahaabah and awliyaa’, and righteous men, all of them were devils, and no rational believer should be deceived by them.

All the ways and forms in which they are presented by those who claim to summon the dead are lies and falsehood, whether that is in the manner of the medium whom I have described here, or by means of the table and cups which have been describe to me by some of those who tried that and reached the same conclusion as I did.

What is amazing is that after that I read a book on this topic, and found that those who have been through the same experience and are possessed of reason also reached the same conclusion and formed the same opinion about these spirits – that they are the qareens, the companions of the children of Adam from among the jinn, the same conclusion to reach Allah has also led me, to Him be praise.

I have done my duty of giving sincere advice (naseehah) by saying this, and Allah is the Guide and the Source of strength.

 

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Chapter Four - The Believer’s Weapons in his war against the Shaytaan

1 – Being watchful and cautious ​

The evil and crafty enemy is keen to lead the children of Adam astray. We know his aims and his methods of misguidance. The more we know about this enemy and his aims and means, and the ways in which he misleads us, the more we can save ourselves from him. But if a man is unaware of these things then his enemy can capture him and lead him in whatever way he wants.

Ibn al-Jawzi brilliantly depicted the conflict between man and the Shaytaan when he said:

“Know that the heart is like a fortress, around which are walls, in which there are gates and in which there are breaches. Its occupant is reason, and the angels visit that fortress frequently. Beside it there is a place where desire resides, which is frequented by the devils with no restrictions. There is a war between the dwellers of the fortress and the dwellers of that other place, and the devils are constantly going around the fortress, looking for a moment of negligence on the part of the guards so that they can cross one of the breaches in the walls.

The guard must be aware of all the gates of the fortress which he has been appointed to guard, and all the breaches in its walls. He must never slacken for a moment, because the enemy never slackens. A man said to
Al-Hasan al-Basri,

‘Does Iblees ever sleep?’

He said,

‘If he slept, then we would have some peace.’

This fortress is illuminated by remembrance of Allah (dhikr) and faith. In it there is a burnished mirror which reflects the image of everything that passes by it. The first thing that the Shaytaan does in that place is to increase the smoke and blacken the walls of the fortress, and obscure the mirror. Perfect thinking repels the smoke and dhikr clear the mirror.

The enemy launches attacks, sometimes he attacks and enters the fortress, then the guard repels him and throws him out. He enters and causes a great deal of mischief in that place, and he may enter and stay there because of the negligence of the guard. Then the breeze that blows away the smoke may cease, so the walls of the fortress become black and the mirror becomes obscured, and then the Shaytaan passes in front of it and no one is aware of that. He may wound the guard because of his negligence, or take him prisoner and use him for purposes of trickery and to strengthen whims and desires.”

(Talbees Iblees, 49)

 

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2 – Adhering to the Qur’aan and Sunnah

The greatest means of protecting oneself against the Shaytaan is adherence to the Qur’aan and Sunnah, by knowing them and following them. The Qur’aan and Sunnah brought the Straight Path, and the Shaytaan strives to divert us from this path.

Allah says:

"And verily, this is My Straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become Al-Muttaqoon ."

(Qur’aan, 6: 153)

The Messenger explained this aayah. It was narrated that
‘Abd-Allah ibn Mas’ood said:

“The Messenger of Allah drew a line on the ground, then he said,

‘This is the way of Allah.’

Then he drew lines to the left and the right of it, and said,

‘These are the others ways, and on every way there is a devil calling people to that way.’

Then he recited,

‘And verily, this is My straight path, so follow it.

This is narrated by Imaam Ahmad, An-Nasaa’i and Al-Daarimi.

(Mishkaat al-Masaabeeh, 1/58, no. 166. The editor of Al-Mishkaat said, its isnaad is hasan).

Following the beliefs, actions, words, acts of worship and laws that have come to us from Allah, and avoiding everything that He has forbidden, gives a person protection against the Shaytaan.

Hence Allah says:

O' you who believe! enter perfectly In Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaytaan (Satan). Verily, he is to you a plain enemy.

(Qur’aan, 2: 208)

The word silm (translated here as “Islam” means Islam, or it is said that it means obedience to Allah. Muqaatil interpreted it as meaning doing all kinds of good deeds. Therefore He commanded them to adhere to all the branches of faith and laws of Islam as much as they can, and forbade them to follow in the footsteps of the Shaytaan. So the one who enters into Islam is keeping away from the Shaytaan and his path. Anyone who neglects some aspect of Islam has followed some of the footsteps of the Shaytaan, hence permitting that which Allah has forbidden, forbidding that which Allah has permitted, or eating haraam or filthy things, are all forms of following in the footsteps of the Shaytaan which we have been forbidden to do:

O mankind! eat of that which is lawful and good on the earth, and follow not the footsteps of Shaytaan (Satan). Verily, he is to you an open enemy.

(Qur’aan, 2: 168)

Adhering to the Qur’aan and Sunnah in word and deed expels the Shaytaan and annoys him immensely. Muslim narrated in his Saheeh that
Abu Hurayrah said:

“The Messenger of Allah said:

‘When the son of Adam recites an aayah where prostration is required and
he prostrates, the Shaytaan withdraws weeping,

- and says,

‘Woe to him (according to the report of Abu Kurayb: woe to me), the son of Adam was commanded to prostrate and he prostrated, so Paradise is his; I was commanded to prostrate and I refused, so Hell is my fate.’”

(Muslim, 1/87, no. 81)

 

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Turning to Allah and seeking His protection

The best way of seeking protection from the Shaytaan and his troops is to turn to Allah and seek His protection, and to seek refuge with Him from the Shaytaan, because He is Able to grant that. If Allah takes His slave under His protection, then the Shaytaan has no means of reaching him.

Allah says:

Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don't punish them).

And if an evil whisper comes to you from Shaytaan (Satan) then seek refuge with Allah. Verily, He is All-Hearer, All-Knower.

(Qur’aan, 7: 199-200)

Allah commanded His Messenger to seek refuge with Allah from the suggestions of the devils and from their coming near:

And say: "My Lord! I seek refuge with you from the whisperings (suggestions) of the Shayaateen (devils).

"And I seek refuge with you, My Lord! lest they may attend (or come near) me."

(Qur’aan, 23: 97-98)

The suggestions of the devils mean their insinuations and whisperings. Thus Allah is commanding us to seek refuge with him from the devilish enemy whose enmity is inevitable, because he does not accept any kindness, and his aim is nothing less that the destruction of the son of Adam, because of the great enmity between him and his father Adam.

Ibn Katheer said in his Tafseer (1/28):

“Seeking refuge means turning to Allah for protection from the evil of everyone who does evil... The phrase ‘I seek refuge with Allah from the accursed Shaytaan’ means I seek the protection of Allah from the accursed Shaytaan, so that he may not harm me in my religious commitment or worldly affairs, or prevent me from doing that which I have been commanded to do, or urge me to do that which I have been forbidden to do. For no one can prevent the Shaytaan from harming man except Allah. Hence Allah commanded us to avoid the harm of the human devil by being kind to him and doing favours to him, because that is bound to have a good effect on him and make him stop trying harm us, and He commanded us to seek refuge in Him from the devil among the jinn because he does not accept any bribe, and he is not moved by kindness, because he is evil by nature, and no one can keep him from harming you except the One Who created him.”

The Messenger often used to seek refuge with His Lord from the Shaytaan in various ways, such as when he said after the opening du’aa’ of the prayer:

“A’oodhu Billaah is-Samee’ al-‘Alee min ash-Shaytaan-ir-rajeem, min hamzihi wa nafkhihi wa nafthifi

(I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed Shaytaan, from his madness, his arrogance and his poetry.”

This is narrated by the authors of the four books of Sunan and by others from Abu Sa’eed.

(A saheeh hadith. See its isnaads and the comments of Shaykh Naasir ad-Deen al-Albaani in Irwaa’ al-Ghaleel, 2/51, no. 341)

 

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Chapter Six - The Wisdom behind the Creation of the Shaytaan

The Shaytaan is the source of evil and sin, he leads people to doom in this world and in the Hereafter. He raises his banner at every time and in every place, and calls people to kufr and disobedience of the Most Merciful. Is there any wisdom behind his creation? What is this wisdom? The question is answered by Ibn al-Qayyim (rahimahullaah) who said (Shifaa’ al-Ghaleel, p. 322): “In the creation of Iblees and his cohorts there is wisdom the details of which cannot be encompassed by anyone except Allah.”

Among those reasons are the following:

1 – The perfection of total enslavement to Allah which results from striving against the Shaytaan and his followers:

His Prophets and close friends (awliyaa’) are able to perfect their level of total enslavement to Allah (‘uboodiyyah) by striving against the enemy of Allah and his supporters, opposing him and spiting him for the sake of Allah, annoying him and his friends, seeking refuge in Allah from him, turning to Allah for protection against his evil and his plots. Innumerable benefits both in this world and in the Hereafter result from that, which could not have come about were it not for his existence.

2 – Making people afraid of sin

Another effect is that the angels and the believers are afraid of falling into sin after what they have seen of the state of Iblees, how he fell from being on a level with the angels to the satanic level; having seen this, their fear is stronger and more complete. Undoubtedly, when the angels saw that, they became more humble slaves of Allah and submitted to Him more, and feared Him more, just as happens with the slaves of a king when they see that one of their mates has been subjected to the utmost humiliation; when they see that, there is no doubt than their fear and caution grow more intense.

3 – Allah has made him a lesson for those who are willing to learn

Allah has made him a lesson for those who go against His commands and are too proud to obey Him, and who persist in their sins. Similarly, Allah made the father of mankind a lesson for those who do that which He has forbidden or who disobeys His commands. Then he (i.e., Adam), repented and regretted his sin, and turned back to his Lord. So the fathers of both mankind and the jinn were tested with sin. So Allah made one father a lesson to the one who persists in sin, and the other father a lesson to the one who repents and turns back to his Lord. How much a wisdom and great signs there are in this.

 

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4 – He has made him a trial and a test for His slaves

He is the means by which Allah tests His creation, to distinguish the evil among them from the good. Allah created humankind from the earth, in which there is both ease and hardship, good and bad. So they will inevitably manifest that which is in the substance of which they are made.

According to a hadith, Abu Moosa said,

“I heard the Messenger of Allah say:

‘Allah created Adam from a handful which He gathered from throughout the earth, so the children of Adam vary as the earth does, and among them are red, white and black, easy-going and difficult, good and evil.”

This was narrated by Ahmad, Tirmidhi and Abu Dawood.

(Mishkaat al-Masaabeeh, 1/36, no. 100)

Whatever existed in the original material is still present in that which was created from it. Divine wisdom dictates that that should appear and be made manifest. So there has to be a cause of that being made manifest. Iblees is the means by which the good are distinguished from the evil, just as the Prophets and Messengers are also a means.

Allah says:

Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.

(Qur’aan, 3/179)

So Allah sent His Messenger to those who are accountable, among whom are both good and wicked, so that the good may be joined to the good and the wicked to the wicked.

Divine wisdom dictated that they should be mixed in the arena of testing (i.e., this world), but when they pass into the eternal abode they will be separated and each will be given its own abode. Such is Allahs great wisdom and great power.

5 – Manifestation of Allahs complete ability to create opposites

Among these reasons is that this is a manifestation of Allahs complete ability to create opposites, such as Jibreel and the angels as opposed to Iblees and the devils. This is one of the greatest signs of His power, will and authority, for He is the Creator of opposites such as the heavens and the earth, light and darkness, Paradise and Hell, water and fire, heat and cold, good and evil.

6 – The goodness of a thing is demonstrated by means of its opposite

Another of these reasons is that the creation of one thing demonstrates the goodness of its opposite, because the beauty of a thing can only be manifested in contrast with its opposite. If it were not for the ugly, we would not appreciate the virtue of the beautiful; were it not for poverty we would not appreciate the value of richness.

 

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7 – Testing people so that they will achieve a high level of gratitude

Another reason is that Allah likes to be thanked properly, in all ways. Undoubtedly, His friends (awliyaa’) achieve a high level of gratitude through the existence of the enemy of Allah, Iblees and his troops, and through their being tested by means of them. This could not happen were it not for the existence of Iblees. How great is the difference between Adam’s gratitude when he was in Paradise, before he was expelled therefrom, and his gratitude after he had been tested by his enemy, then his Lord chose him and turned to him in repentance.

8 – Through the creation of Iblees, true enslavement to Allah is achieved.

Love, turning to Allah, putting one’s trust in Him, patience and contentment, etc. Are the most beloved forms of total enslavement to Allah. This total enslavement can only be achieved through jihad and sacrificing oneself for Allah, by putting love for Him above all else. For jihad is the pinnacle of total enslavement to Allah, and the most beloved to the Lord. So the creation of Iblees and his cohorts helps (the believer) to achieve this total enslavement, the wisdom and benefits of which cannot be comprehended by anyone except Allah.

9 – That leads to the manifestation of His signs and the wonders of His powers

By creating one who is opposed to His Messengers and who disbelieves in them and fights them, His signs and the wonders of His power and subtleties of His creation are more completely manifested, the existence of which is dearer to Him and more beneficial to His close friends than if they did not exist, such as the signs of the Flood, the saff and hand (of Moosa (aalayhis-salaam)), the parting of the sea, the throwing of Ibraaheem (Abraham (aalayhis-salaam)) into the fire, and many more of His signs and proofs of His power, knowledge and wisdom. So there have be causes which lead to these things.

 

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10 – His being created from fire is a sign

Another of these reasons is the substance of fire, which burns and carries elements of arrogance and corruption, as well as shining brightness and light. Allah brings forth from it, just as the substance of earth contains both good and evil, easy-going and difficult, red, black and white. He brings forth all of that by great wisdom and immense power, a sign which indicates that:

There is nothing like Him, and He is the All-Hearer, the All-Seer.

(Qur’aan, 42: 11)

11 – Manifestation of His names

Among his names are Al-Khaafid (the One Who brings low) and Al-Raafi’ (the One Who lifts high), Al-Mu’izz (the One Who honours) and Al-Mudhill (the One Who humiliates), Al-Hakam (the Judge) and Al-‘Adl (the Most Just), and Al-Muntaqim (the Avenger). These names require situations in which they may be manifested; for example, the names Al-Razzaaq (the Provider) and Ar-Rahmaan (the Most Merciful) are manifested in the provision (rizq) and mercy (rahmah) granted by Allah. So there should be situations in which these names are to be manifested.

12 – Manifestation of the perfection of His Sovereignty and the universality of His control

Another reason behind the creation of Iblees is the manifestation of His absolute sovereignty, a sign of which is His universal control, His decision concerning all degrees of reward and punishment, honour (of the believers), humiliation (of the disbelievers), justice, and His blessings. So there have to be situations to which reward and honour are connected, and others situations to which punishment and humiliation are connected.

 

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13 – The existence of Iblees is a sign of the perfect nature of His wisdom

One of the names of Allah is Al-Hakeem (the Most Wise), and wisdom is one of His attributes. His wisdom dictates that everything should be put in its place which is not appropriate for anything else. So this dictates that opposites must be created, each of them characterised by that which does not befit others. How could wisdom be perfect without that? The existence of these opposite is part of that perfect wisdom, as it is part of that perfect power.

14 – Praising Him for His withholding and bringing low

His praise is perfect and complete in all aspects. He is to be praised for His justice and withholding, for His bringing low and His raising high, for His vengeance and His humiliation, just as He is to be praised for His bounty and giving, His raising high and honouring. To Him be complete and perfect praise, for both this and that. He praises Himself for all of that, and His angels, Messengers and close friends praise Him for that, and all the people standing on the Day of Resurrection will praise Him for that. Whatever is required to make His praise complete, He has perfect wisdom in creating it and bringing it into existence, and to Him be complete praise. Therefore it is not right for there to be a situation in which His praise or His wisdom cannot be manifested.

15 – By creating Iblees, Allah menifests to His slaves His forbearance and patience

Allah loves to manifest to His slaves His forbearance, patience, deliberation (lack of haste), immensr mercy and generosity. That dictates that He should create those who will associate others with Him and oppose His wisdom and strive to oppose Him and make Him angry. Yet despite that He bestows upon them all kinds of blessings, He sends provision, gives good health and enables them to enjoy all kinds of luxuries, He answers their prayers, removes harm from them. He treats them with kindness and care, in direct contrast to the manner in which they treat Him, by disbelieving in Him, associating others in worship with Him and speaking badly of Him. How much wisdom Allah has in that, and how greatly is He to be praised.

Allah draws closer to His friends by means of His perfect attributes, as it is narrated in As-Saheeh that Abu Moosa al-Ash’ari (radhiyAllaahu anh) said:

“The Messenger of Allah said:

‘There is none more forbearing than Allah about accusations which He
hears – they attribute to Him a son, but He gives them good health and grants them provision.’”

Agreed upon by Bukhaari and Muslim.

(Mishkaat al-Masaabeeh, 1/14, no. 23)

In As-Saheeh it is narrated that Abu Hurayrah said:

“The Messenger of Allah said:

‘Allah says,

‘The son of Adam disbelieved Me, and he had no right to do so. And he reviled Me, and he had no right to do so. As for his disbelieving Me, it is his saying: He will not remake me as He made me at first – and the initial creation (of him) is no easier for me than remaking him. As for his reviling Me, it is his saying, Allah has taken to Himself a son, while I am the One, the Everlasting Refuge, I beget not nor was I begotten, and there is none comparable to Me.’””

(Mishkaat al-Masaabeeh, 1/14, no. 20)

Despite this reviling and disbelief, Allah sends provision to those who revile Him and disbelieve in Him, and He gives them good health, and protects them, and calls them to His Paradise. He accepts their repentance if they repent to Him and replaces those bad deeds with good deeds, and takes care of them in all their affairs, and honours them by sending His Messengers to them and commands them (Messengers) to speak kindly to them and treat them gently.

Al-Fudayl ibn ‘Iyaad said:

“There is no night when darkness comes but the Most Majestic calls out, ‘Who is more generous than Me? My creatures disobey Me but I take care of them in their beds as if they do not disobey Me. I continue to protect them as if they did not sin. I bestow generously upon the one who disobeys and I give generously to the sinner. Who is there that calls Me and I do not respond? Whos is there that asks of Me and I do not give?
I am the Most Generous and generosity comes from Me, I am the Most Kind and kindness comes from Me. It is by My generosity that I give My slave what He asks Me for and what he does not ask Me for. It is by My generosity that give to the one who repents as if he had never disobeyed Me. So where can My creation flee from Me? Where will the disobedient find refuge other than with Me?”

According to a report, Allah says:

“There is a serious matter between Me and mankind and the jinn... I create and they worship others than Me; I grant provision and they thank others than Me.”

According to a hasan report:

“O’ son of Adam, you have not been fair with Me. My goodness comes down to you, and your evil deeds ascend to Me. How I try to win your love by sending you blessing, when I have no need of you, and how you try to earn My hatred for disobeying Me, when you are in great need of Me and the noble angels are continually bringing your evil actions to Me.”

According to a saheeh hadith,

“If you did not err, Allah would cause you to vanish and would bring people who would err and then seek His forgiveness, so that He could forgive them.”

 

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16 – Allah created His creation so that His names and attributes could be manifested

- among them and influence them

Because of Allahs complete love for His names and attributes, in order for Him to be praised and for His wisdom to be manifested, He had to create creatures among whom the rulings and influence of those name and attributed could be manifested. Because He loves to forgive, He created people whom He could forgive and towards whom He could show forbearance and patience, and not hasten to punish them he rather gives them hope and a respite.

Because He loves His wisdom and justice, He created those among whom His justice and wisdom could be manifested. Because He loves generosity and kindness, He created those who oppose Him and disobey Him whilst He forgives them and treats them kindly. If He did not create those who could commit all kinds of disobedience and transgressions, then this wisdom and these interests would have been lost, many times over. Blessed be Allah, the Lord of the Worlds and the Most Just of judges, the Owner of immense wisdom and comprehensive blessings, Whose wisdom extends as far as His power, Who in all things is extremely Wise, just as in all things He has great power and guidance.

17 – Things beloved to Allah which happen because of the existence of the Shaytaan

How often things that Allah loves happen because of the existence of this creature whom the Lord hates and is angry with, but what he (Iblees) causes which is disliked ultimately leads to something which Allah likes. Anyone who is wise will achieve that which he likes by putting up with that which he dislikes and which angers him, if that is the way to achieve the thing that is liked. Achieving the desired thing without the means to it is impossible.

No matter what evils and sins happened because of the existence of the enemy of Allah Iblees, the acts of obedience that happen because of him and his cohorts are dearer to Allah and more pleasing to Him, such as jihad for His sake, going against one’s whims and desires, and putting up with difficulties and hardship in order to earn His love and pleasure. The dearest thing to the beloved is to see his lover putting up with hardship and difficulty for his sake, in order to prove his love for him.

A poet says in his couplets:

“For Your sake I put my cheek on the ground, to annoy the reviler and the jealous when You are pleased with me.”

According to a divine report,

“What pleases Me is what those who bear hardship bear for My sake.”

By Allah, how dear it is to Him for His lovers to put up with the harm and annoyance of His enemies for His sake and to earn His pleasure. How beneficial that harm and annoyance is for them, and how good it is for them in the end. How much honour, closeness to Allah and joy they gain from that, but those who deny the love of their Lord will be forbidden even to get a whiff of that or to enter through that door, or to taste this drink (of divine love).

Even though this creature (Iblees) angers his Lord, His Prophets, His Messengers and close friends please Him with regard to him (Iblees), and that pleasure is greater than that anger. If the sins and disobedience that are caused by Iblees anger Allah, nevertheless He rejoices more at the repentance of His slave than one who has lost his camel, which is carrying his food and drink, when he finds it in an isolated and dangerous desert. If what this accursed enemy does to His Prophets and Messengers angers Him, nevertheless He is greatly pleased by the way that they (Prophets and Messengers) fight him, disobey him, annoy him and suppress him. This pleasure is greater and is dearer to him than not having things which displease Him which would result in those loved things not being there.

Although Adam’s eating from the tree displeased Him, He was pleased with his repentance, when he turned to him, submitted to Him and humbled himself to Him.

If He was angered when His enemy expelled His Messenger from His sanctuary in that manner, He was greatly pleased when he re-entered that land in that manner.

If he was angered when they killed His close friends and loved ones, tearing their flesh and shedding their blood, He was pleased by their attaining that life better than which there is no other life, and nothing better than being close to Him.

If He is angered by the sins of His slave, He is pleased by the testimony of His angels, Prophets, Messengers and close friends, bearing witness to the vastness of His forgiveness, generosity and kindness, and praising Him for that. His being praised and glorified in the words with which He is praised and glorified is dearer to Him and more pleasing to Him than the things that are lost as a result of those sins.

It should be noted that praise is the basis of all of that. It forms the basis of the system of creation and commandment. To the Lord be all praise, in all respects, for He does not create anything or rule anything but He deserves to be praised for it. His praise extends as far as His creation and commandment, praise in the true sense which involves loving Him and being pleased with Him and with what He does, praising Him for it, affirming His ultimate wisdom in all that He creates and commands. Denying His wisdom means denying His praise... Just as He cannot anything but praiseworthy, so too He cannot be anything but Wise, so His praise and Wisdom, like His Knowledge, Power and Life, form an essential part of His Essence. It is not permissible to deny any part of His attributes or names, or their implications or effects, because that would lead to the suggestion of defects which would contradict His being Perfect, Great and Mighty.

18 – Loving Allah provides refuge and protection for His close friends

Concerning this, Ibn al-Qayyim said:

“Just as His attributes of perfection and deeds which dictate praise means that He gives generously and bestows abundantly, so too they means that He protects, supports and comes to the aid of His close friends. Just as He loves to see them turn to Him for help, so too He loves to see them seek His protection. One of the sings of a king’s perfection is that his allies turn to him for protection and refuge.

The point is that the sovereignty of kings requires that their subjects turn to them for protection, just as Allah commanded His Messenger to seek refuge in Him from the accursed Shaytaan in more than one place in the Qur’aan. Thus is made manifest the perfect nature of His blessing to His slave, that He protects him from his enemy. His protection is not the least of His blessings. Allah loves to complete His blessings upon His believing slaves, and to show them His support against their enemy, and to protect them from him, and grant them victory over him. What a great blessing it is when He completes their joy and happiness, and what great justice which He manifests concerning His enemies and opponents.

 

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The reasons why Iblees will remain alive until the end of time

Ibn Al-Qayyim (rahimahullaah) spoke of this and explained in Shifaa’ al-‘Aleel (327). Among the reasons he described were:

1 – To test people

Allah made him as a test and trial, in order to sort the good from the wicked, His friends from His enemies. Hence His wisdom decreed that he should remain alive, in order to fulfil the aim for which he was created; if He caused him to die, this aim would not be met. His wisdom also decreed that His enemies the kuffaar – the disbelievers – should remain on earth until the end of time; if He were to destroy them altogether, a great deal of wisdom that is gained by their remaining alive would be lost. His wisdom decreed that the father of mankind should be tested, and that his children after him should also be tested, so that those who went against him (Iblees) and fought him would attain salvation, and those who agreed with him would take his side.

2 – Iblees was given respite as a reward for some of the good deeds that he had done in the past

Because Allahs ruling and wisdom decreed that Iblees should have no share in the Hereafter, but he had previously done good deeds and acts of worship, Allah rewarded him for that in this world by granting him respite until the end of time. For Allah is not unfair towards anyone who has done a good deed. In the case of the believer, He rewards him in this world and in the Hereafter. But in the case of the kaafir, He rewards him for his good deeds in this world, when he passes over into the Hereafter, He will have nothing, as is proven in the saheeh hadith narrated from the Prophet .

3 – He was given respite in order to increase in sin

The fact that he will remain alive until the Day of Resurrection is not an honour in his case; if he died, it would be better for him, and would reduce his punishment and his evil. But as his sin was so serious – because he persisted in disobeying Allah, opposed the One to Whose ruling he should have submitted, cast aspersions upon His wisdom and swore to misguide His slaves and prevent them from submitting completely to Him – the punishment for his sin will be the greatest punishment, because of its seriousness. So he was left in this world and given respite so that he would increase in sin, in addition to that first sin, and thus he will deserve a punishment like no other. He will be the foremost among the evildoers in punishment just as he was the foremost among them in evil and kufr. Because the essence of all evil stems from him, his punishment in Hell will be of a fitting manner. So every punishment that is inflicted upon the people of Hell will start with him and then pass to his followers, as a manifestation of justice and perfect wisdom.

4 – He was left to be the support and ally of evildoers

Part of the reason why he is left until the Day of Judgement is that he said, when he dispute with his Lord:

(Iblees – (Satan)) said: ‘See the one whom You have honoured above, if You give me respite (keep me alive) to the Day of Resurrection, I will surely, seize and mislead his offspring (by sending them astray) all but a few!’

(Qur’aan, 17: 62)

Because Allah knew that among (Adam’s) offspring would be those who
were not fit to dwell in Paradise, and who would be fit only for that which is fuelled by wood and dung (i.e., Hellfire), He left those people to (Be misguided by) him. So Allah decreed, these are your friends and companions, so lie in wait for them and every time one of them passes by you, then do what you like with him. If he deserved to be with Me, I would not have given you any power over him, because I protect the righteous, who are those who deserve to belong to Me, and you are the friend of the evildoers, who have turned away from Me and who scorn My pleasure.

Allah says:

Verily, he has no power over those who believe and put their trust only in their Lord (Allah).

His power is only over those who obey and follow him (Satan), and those who join partners with Him (Allah, i.e. those who are Mushrikoon, i.e., polytheists).

(Qur’aan, 16: 99-100)

In fact Allah caused the Prophets and Messengers to die not because they were insignificant to Him, but because they could attain a position where He could honour them, where they could rest from the hardships and exhaustion of this world and the sufferings inflicted on them by their enemies and their followers. It was also done so that other Messengers might come after them, so that there would be one Messenger after another. Thus causing them to do die was better for them and for the respective ummah. For them it was a respite from this world causing them to be joined with the higher companions in the utmost joy and happiness, especially when their Lord had given them the choice of staying in this world or joining Him.

With regard to the benefit to the nations of the Prophets’ deaths, it is to demonstrate that who would obey them not only during their lifetime but also after their deaths, and to demonstrate who would not worship them, but rather worship Allah by obeying their commands and heeding their prohibitions, for Allah is the Ever-Living Who never dies. How much wisdom there is in their dying, how greatly that serves their interests and the interests of the ummah. For they are human, and Allah did not create human beings with a physical constitution that is suited to ongoing existence; He rather created them as succeeding generations on earth, one generation following another. If He caused them to remain alive, the benefits and wisdom of making the succeeding generations would be lost and the earth would become crowded. Death is a step towards perfection for every believer. Were it not for death there would be no pleasure in living on this earth and its people would not enjoy their life here. There is a wisdom in death as well as in life.