The Criterion Between The Allies Of the Merciful & The Allies Of the Devil


  • bookcover

  • The Criterion Between The Allies Of the Merciful & The Allies Of the Devil


  • Chapter 14

    In the Qur'an, Allah attributes to Himself the following: Will (iraada), to command (amr), ruling or decision (qadhaa'), permission (idhn), prohibition (tahreem), to dispatch (ba'th), to send (irsaal), talk or words (kalaam), and to effect or make (ja'l). Each of these have been mentioned in the Qur'an with two different meanings. One meaning pertains to the decree of Allah, His creation of things and events, His determination, and His providence, even though they may not be of that which He has ordered, nor what He loves or that for which its doers deserve His reward, or that which makes them among the allies of Allah, those of pious practice. The other meaning pertains to the order of Allah, His law, those actions whose doers are rewarded and honored, and whom He has made among His allies, those of pious practice, His successful party, and His victorious forces. This is one of the greatest differences between the allies of Allah and His enemies: whoever Allah puts to work in that which He loves, accepts, and is pleased with and who dies in that state is one of His allies. On the other hand, one whose actions were of that which Allah dislikes and is displeased with and dies in that state is among the enemies of Allah.

    The will of Allah which pertains to His decree for His creation and his determination of things and events envelopes all of His creation. The will of Allah which pertains to his order, on the other hand, includes that which is determined by His love and His acceptance i.e. that with which He has ordered His creation and made it for them a law and a way of life. This deals specifically with faith and righteous action.

    About His will as pertains to His decree, Allah said:

    [Whosoever Allah wishes (Iraada, decree) to guide, He expands his breast (to accept) Islam, and whosoever Allah wishes to send astray, He makes his breast tight and restricted as one who climbed up rapidly into the atmosphere.] Qur'an 6/125

    (Nuh is speaking): [My counsel is of no benefit to you even though I wish to counsel you if Allah wishes (Iraada, decree) to misguide you.] Qur'an 11/134

    [When Allah decrees (Iraada, decree) for a people evil, there is no way to turn it back, and they have no protector other than Him.] Qur'an 13/11

    And, about His will (iraada) as pertains to His order and His law, Allah said:

    [Whoever is sick or on a journey (let him fast) they number (of days he breaks fast) during other days. Allah wants (Iraada, order) ease for you and does not want (same) hardship for you.] Qur'an 2/185

    [Allah does not want (Iraada, order) to inflict any hardships on you, rather, He wants (same) to purify you and to complete His favor upon you that perhaps you may give thanks.] Qur'an 5/6

    After mentioning that which He has made halal and that which He has made haram in the area of marriage, Allah said:

    [Allah wants to make things clear to you, and to guide you to the ways of those who came before you, and to turn to you in acceptance, and Allah is all-knowing, Wise. Allah wants to turn to you in acceptance, and those who follow their whims and lusts want you to deviate a great deviation. Allah wants to lighten your burden, and man was created weak.] Qur'an 4/26-28

    And, when He mentioned that with which He ordered the wives of the Prophet (sas) and that which He forbid them, He said:

    [Allah only wishes to put away from you all filth, O people of the (Prophet's) household and to thoroughly purify you.] Qur'an 33/33

    The meaning here is that He has ordered you, people of the household, with that which will put away from you all filth, and thoroughly purify you. So, whoever obeys His order becomes purified, all filth having been put away from them. The opposite holds for the one who disobeys Allah.

    About His command (amr) as pertains to His decree, Allah said:

    [Our only statement to any thing when we will it, is to say to it "Be!", and it is.] Qur'an 16/40

    [Our command is no more than like the bat of an eye.] Qur'an 54/50

    [The analogy of the life of this world is none other than like the water which we send down from the sky. It mixes with the plants of the earth, that which is eaten by people and cattle. Then, when the earth has taken on its adornment and become beautiful, and when its people imagine that they have gained power over it, our command comes to it by night or by day, and we make it dry and barren, as if it had never been fertile and alive. Thus we explain our signs to a people who ponder.] Qur'an 10/24

    And, about His command (amr) as pertains to His order and His law, Allah said:

    [Verily, Allah commands you with justice, doing of good, and giving to (needy) relatives and forbids you obscenity, disreputable acts, and transgression on the rights of others. He warns you that perhaps you may take heed.] Qur'an 54/90

    [Verily, Allah commands you to render back your trusts to those to whom they are due, and when you judge between the people to judge with justice. How excellent is the warning which Allah gives you. Verily, Allah is all-hearing and all-seeing.] Qur'an 4/58

    About His permission as pertains to His decree or determination, Allah said speaking about sorcerers:

    [But they are not capable of bringing harm to anyone except with the permission of Allah.] Qur'an 2/102

    i.e. except by His decree and His determination of that harm to take place. The meaning cannot be His permission in the other sense, because sorcery is never part of that for which Allah has given His permission in the law. About His permission pertaining to His order and His law, Allah said:

    [Or, do they have some partners (which they associate with Allah) who have ordained for them laws in the deen for which Allah gave no permission?] Qur'an 42/121

    [Verily, we have sent you as a witness, a bringer of glad tidings, a warner, and a caller to Allah with His permission.] Qur'an 33/45-46

    [And we have never sent a prophet except in order that he be obeyed with the permission of Allah.] Qur'an 4/64

    [Those date trees which you cut down and those which you left standing on their roots were all with the permission of Allah.] Qur'an 59/5

    About His ruling, setting, or decision which pertains to His decree, Allah said:

    [And He decided (that they would be) seven heavens in two days.] Qur'an 32/12

    [When He decides anything, He merely says to it "Be!", and it is.] Qur'an 2/117

    And, about the same word (qadhaa') to decide, but pertaining to His order and His law, Allah said:

    [And Allah has decided that you should worship nothing except Him.] Qur'an 17/23

    i.e. He ordered that we would worship nothing except Him, and not that He decreed or determined that, for people have surely worshipped other than Allah as He has informed us in many places in the Qur'an, as in the verse:

    [And they worship other than Allah that which will not harm them nor benefit them, and they say: "These are our intercessors before Allah."] Qur'an 10/18

    Allah reports the prophet Ibrahim saying to his people:

    [Do you see that which you worship - you and your forefathers - all of them are enemies to me except for the Lord of the worlds.] Qur'an 26/75-77

    [There is for you a good example in Ibrahim and those with him when they said to their people: "We are innocent of that which you worship other than Allah. We reject you and enmity and hatred has appeared between us forever unless and until you believe in Allah alone." With the exception of Ibrahim's statement to his father: "I will seek forgiveness for you, but I possess no power to help you in front of Allah.] Qur'an 60/4

    [Say, O, you disbelievers * I do not worship that which you worship. * And you do not worship that which I worship. * And I do not conform to your manner of worship. * And you do not conform to my manner of worship. * You have your deen and I have mine.] Qur'an 109/

    These words indicate His lack of association with their deen, and do not indicate His acceptance thereof, as Allah said in another verse:

    [If they call you a liar, say: "To me are my actions, and to you are your actions. You are innocent of that which I do, and I am innocent of that which you do.] Qur'an 10/31

    Whoever among the deviants thinks that this indicates Allah's acceptance of the deen of the disbelievers is among the greatest in lies and disbelief (kufr), just as one who believe that Allah's statement:

    [And Allah has decided that you should worship nothing except Him.] Qur'an 17/23

    means that He has decreed that, and that since Allah's decree is never turned back and must be, that the idol worshippers did not worship other than Allah. Such people are among the biggest disbelievers in the revealed books.

    About His act of dispatching (ba'th) pertaining to His decree, Allah said:

    [When the first of the promises comes, we will dispatch upon you some slaves of ours, very vicious in warfare, who will (take over your countries such that they) move freely among your houses. This is the promise of Allah which will come to pass.] Qur'an 17/5

    And, about the same act of dispatching, but pertaining to His order, Allah said:

    [He is the one who dispatched among the illiterate folk a messenger from among them. He recites to them Allah's verses, purifies them, and teaches them the book (i.e. Qur'an) and the wisdom (i.e. the Sunnah).] Qur'an 62/2

    [And we have dispatched in every nation a messenger (who enjoins them) to worship Allah, and stay away from the devils.] Qur'an 16/36

    About His act of sending, and pertaining to His decree, Allah said:

    [Do you not see that we send the devils upon those who disbelieve. They excite them and get them greatly stirred up.] Qur`an 19/83

    [He is the one who sends the winds as harbingers of His mercy.] Qur'an 25/48

    And, about His act of sending, but pertaining to His order, Allah said:

    [Verily, we have sent you (i.e. Muhammad) as a witness, a bringer of glad tidings, and a warner.] Qur'an 33/45

    [And We sent Nuh to his people] Qur'an 71/1

    [And we have sent to you a messenger as a witness over you just as we sent a messenger to Pharaoh.] Qur'an 73/15

    [Allah selects messengers (i.e. those who are sent) from among His angels, and from among the people.] Qur'an 22/75

    About His effecting something or making, pertaining to His decree, Allah said:

    [And we made them (i.e. Pharaoh and his followers) imams who call people to the fire, and on the day of Qiyama, they will not be helped.] Qur'an 28/41

    And, about His making, but pertaining to His order, Allah said:

    [And for each (i.e. of the prophets) we assigned a law and a program.] Qur'an 5/48

    [Allah did not make baheera, sa'iba, waseela, nor haam.] Qur'an 5/103

    About His act of prohibition pertaining to His decree, Allah said:

    [And we had prohibited him (i.e. Musa) breast-feeding before that (i.e. decreed that it would not take place.)] Qur'an 28/12

    [Verily, it (i.e. Palestine) is prohibited to you for forty years (i.e. you will not enter it). You will wander aimlessly in the earth.] Qur'an 5/26

    And about His prohibition, but pertaining to His order, Allah said:

    [Prohibited to you are the meat of animals found dead, blood, the meat of pigs, and of that which was sacrificed to other than Allah.] Qur'an 5/3

    [Prohibited to you (i.e. for marriage) are your mothers, daughters, sisters, paternal aunts, maternal aunts, your brother's daughters, and your sister's daughters...] Qur'an 4/23

    Allah also mentioned His words in the two senses being discussed. About His words pertaining to His decree, Allah said:

    [And Maryam, the daughter of 'Imraan who preserved her chastity until we blew into her of our spirit. She believed in the words (i.e. the decree) of Allah and His books (i.e. His law), and was of the obedient ones.] Qur'an 66/12

    The Prophet (sas) used to say:

    "I seek refuge in all of the perfect words of Allah from the evil which He has created, from His anger, His punishment, the evil ones among His slaves, from the whisperings of the devils, and from their attending me."

    "Whoever settles down in a place of rest (for the night) and says: {I seek refuge in the perfect words of Allah from the evil which He has created} will not be harmed by anything for the period of his stay at that place." (Muslim)

    The Prophet used to say: "I seek refuge in the perfect words of Allah beyond which neither righteous nor corrupt can go from that which He has caused to procreate in the earth and that which comes out therefrom; from the evil of the temptations of the night and the day, and from the evil of every unexpected visitor, except one who comes unexpectedly with good, O Merciful."

    The "perfect words of Allah beyond which neither righteous nor corrupt can go" are the words with which He created all creation, both things and events. Neither righteous nor corrupt nor anyone else can overcome or circumvent Allah's decree, His power, His determination of events, and His creation of them. As for the words of Allah as pertains to His order and His law, they are the revealed books and all that is contained therein in terms of His orders and His forbiddances. The righteous are those who obey these words of Allah, and those who disobey them are the corrupt ones.

    The allies of Allah, those of pious practice, are those obedient to the words of Allah which pertain to His order as well as His making (ja'l), His permission (idhn), and His will(iraada) in the sense that all of these words have been used pertaining to His order and His law.

    As for His words pertaining to His decree beyond which neither righteous nor corrupt can go, they envelope all of the creation. Even Iblis and his forces, all of the disbelievers, and all of the people of hell are in harmony with the decree of Allah at all times. The creation, though they may all come together in their being under the full control and in harmony with the decree of Allah, His power, and His determination, they diverge in relation to their harmony or lack thereof with the order and forbiddance of Allah, His love, His acceptance, or His anger.

    The allies of Allah, those of pious practice, are those who do what has been ordered, and stay away from what has been forbidden, and are patient to the extent of their ability. Allah loves them and they love Allah; He accepts them, and they are content with Him.

    His enemies are the allies of shaitaan, even though they are under His power and His decree, He dislikes them, is angry with them, curses them, and opposes them.

    A detailed exposition of this topic has another place. I only wanted to briefly call attention to the major categories of differences between the allies of the Merciful and the allies of shaitaan. In a word, the criterion for distinguishing between them is the degree of their agreement with the Prophet (sas). He is the one by means of whom Allah differentiated between His pious allies, and His rebellious enemies, between His allies the people of paradise and His enemies the people of hell, between His allies, those of guidance and correct action and His enemies the people of misguidance, going astray and corruption. His enemies are the party of shaitaan, and His allies are those in whose hearts He has written faith, and those whom He has aided with a spirit from Him. Allah said:

    [You will never find a people who believe in Allah and the last day putting out their love for those who oppose Allah and His Prophet, even though they be their fathers or their sons or their brothers or their clansmen. These are the ones in whose hearts Allah has written faith and He has aided them with a spirit from Him.] Qur'an 58/22

    [When your Lord communicated to the angels: "I am with you, so help those who believe to be firm. I will strike fear into the hearts of those who disbelieved, so strike them on their necks, and strike them likewise on all of their extremities.] Qur'an 8/12

    Allah said about His enemies:

    [And, verily, the devils pass suggestions to their allies, so that they might dispute with you.] Qur'an 6/121

    [Thus, we have made for every prophet an enemy: devils among humans and among the jinn. They transmit to one another appealing (but false) arguments.] Qur'an 6/112

    [Should I tell you upon whom the shayateen descend? They descend upon every forging sinner. They cast to them the hearing (which they "snatched" from the heavenly assembly), and most of them are liars.] Qur'an 26/221-223

    [And the poets, who are followed by those gone astray, did you not see that they are in every valley wandering aimlessly? And that they say that which they do not do? Except for those who believe and do good works and remember Allah much. They are victorious after having been oppressed. The oppressors will soon know the destiny for which they have been destined.] 26/224-227

    [I swear by that which you see, * and that which you do not see, * It is none other than the message (delivered by) a noble messenger (i.e. Jibreel). * It is not the speech of poet - how little is your faith. * Nor is it the speech of a sorcerer - how little you remember. * (It is) the message sent down from the Lord of the worlds. * If he (i.e. Muhammad) were attempt to forge in our name any statements, * We would seize him by his right hand. * Then, we would cut his jugular vein. * None of you at that point would be able to help him in the least. * Verily, this is a reminder for those of pious practice, * and verily, we know that among you are those who deny the message. * And surely it will be a great source of grief for the disbelievers, * And surely it is the certain truth, * so praise the name of your Lord, the Great.] Qur'an 29/38-52

    [And so, remind them. You are not, by the grace of your Lord a sorcerer, nor insane * Or do they say (he is) a poet, let us await his death (and be done with him) * Say: wait, then, and I am with you among those who wait. * Is it that their dreams order them with this, or are they a criminal people? * Or do they say that he made it up and falsely attributed it to Allah? No, they do not believe. * Let them bring a discourse similar to it (i.e. the Qur'an) if they speak the truth.] Qur'an 52/29-34

    Allah asserted the freedom of His Prophet from any of the traits of those to whom the shayateen (devils) become attached such as the sorcerers, the poets, and the insane. He also explained that the one who brought the Qur'an to the Prophet is none other than a noble angel who Allah selected especially for the job. Allah said:

    [Allah selects messengers from among His angels, and among the people.] Qur'an 22/75

    [Verily, it is the sending down of the Lord of the worlds. * The trustworthy spirit (i.e. Jibreel) came down with it. * (And implanted it) upon your heart, so that you would be among the warners. * In a clear Arabic tongue.] Qur'an 26/192-195

    [Say: Whoever is an enemy of Jibreel, (know that) it was he that brought (the Qur'an) down to you heart with the permission of Allah.] Qur'an 2/97

    [So when you (start to) read the Qur'an, seek refuge in Allah from the accursed shaitaan. * Surely, he has no power over those who believe and trust fully in their Lord. * His authority is only over those who turn to him and are therefore associationists. * And when we replace one verse (i.e. abrogate it) with another - and Allah knows best that which He sends down - they say that you are an imposter. On the contrary, most of them know not. * Say: the sanctified spirit has brought it (including both the first verse, and the one which came to replace and abrogate it) down from your Lord truthfully in order to fortify those who believe, and as a guidance and a glad tiding for those who submit.] Qur'an 16/98-102

    Allah has referred to Jibreel as the trustworthy spirit, and as the sanctified spirit. Allah said in Sura No. 81, At-Takweer:

    [And so I swear by that which withdraws * Which runs a course, which goes into concealment] 81/15-16

    i.e. the stars and the planets which are in the sky, but concealed from sight before they come out. When they appear, people see them running in courses in the sky. Then, when they again set, they go to their places of concealment which hides them from the eyes of men.

    [And by the night as it fades away.] 81/17

    i.e. when it turns to go, and the morning begins to come in.

    [And by the morning as it begins to breathe] 81/18

    i.e. comes in,

    [Verily, it is the statement (delivered by) a noble messenger (i.e. Jibreel), high in station with the Possessor of the Arsh, respected and obeyed there, trusted.] 81/20-21

    i.e. respected and obeyed by the inhabitants of the heavens.

    [Your companion is not afflicted with jinn (is not insane)] 81/22

    i.e. your companion with whose presence Allah has favored you, when he dispatched him to you as a messenger of your own species and among your companions, since you would not have been able to withstand the seeing of angels. Allah said:

    [They say: Why isn't an angel sent down to us? If we were to send an angel, the whole affair would be concluded, and they would be granted no respite. If we had made him (i.e. the messenger) an angel we would have made him (appear to them in the form of) a man, and would surely have confused them in that in which they seek to cause confusion.] Qur'an 6/8-9

    [And he has seen him on the clear horizon.] Qur'an 81/23

    i.e. Muhammad saw Jibreel, peace be upon them both.

    [And he (i.e. Muhammad) is not Miserly (dishonest) with the unseen.] Qur'an 81/24

    This verse has been recited with two slightly different adjectives being negated from the Prophet. The first one means dishonest or suspect, i.e. the Prophet is not dishonest nor does he misrepresent anything about the knowledge of the unseen which Allah has shown to him. The word in the other reading of the verse means miserly, and the meaning is that the Prophet explains fully all that which Allah has shown him of the unseen, and does not withhold or hide any of that knowledge, refusing to give it out except in exchange for payment, as those do who withhold the knowledge that they have unless they are paid something for it.

    [And it is not the statement of an accursed devil.] Qur'an 81/25

    Allah asserts that Jibreel is certainly not a devil (shaitaan), just as He asserted that Muhammad (sas) is not a poet or a sorcerer.

    The allies of Allah, those of pious practice are those who follow the example of Muhammad (sas). They do that which he enjoined, and stay away from that which he interdicted and forbid. They follow his example in those things in which Allah has instructed them to follow him. So He aids them with His angels and a spirit from Him, and casts into their hearts some of His light. They are given karamaat (miraculous occurrences) with which Allah honors (yukrimu, from the same root as karamaat) the best among His allies, those of pious practice. The karamaat of the allies of Allah are for the purpose of aiding them in convincing people of the truth and calling them to the way, or to fill a need of the Muslims, just as the miracles of the Prophet were for these two purposes.

    The karamaat of the allies of Allah only come about because of the blessing of following the Prophet (sas), so they are, in reality, a part of the miracles of the Prophet (sas) of which there were many, such as the splitting of the moon (Bukhari and Muslim), the pebbles which glorified Allah in his hand (At-Tabarani and Al-Bazzaar), the leaning of the tree toward him (Muslim), the tree-trunk becoming sad when he stopped using it as a Minbar (Bukhari and Muslim), his being shown Jerusalem in all its details when the Makkans refused to believe that Allah had taken him there in the night (Buhkari and Muslim), his telling the companions about what was and what will be - and they forgot some and remembered some (Muslim), his coming with the Qur'an, large amounts of food appearing from a little on many occasions, such as in the battle of the trench when the whole army ate their full from a single pot of food without decreasing it in the least (Muslim and Bukhari). The whole army quenched their thirst in the battle of Khaibar from a single water skin without decreasing it, and the stores of the army were filled from a little food in the year of Tabuk without decreasing it, and they were about 30,000 troops. Water was seen to spring from between the fingers of the Prophet (sas) on many different occasions in quantities sufficient for all of those with him, as in the battle of Hudaibiya in which they were 1400-1500 men. He returned the eye of Abi Qatada when it ran out on his cheek and it became the better of his two eyes (weak hadith). When he sent Abdullah ibn 'Ateek to kill Abi Raafi', and he fell down and broke his leg, the Prophet rubbed over his leg, and it was healed (Bukhari). He once fed one hundred and thirty people from a roasted animal, he tore off a piece for each one and made it two pieces. All of them ate, and there was still meat left. And he allowed Abdullah the father of Jabir to pay his debt to a Jew to whom he owed thirty camel loads of dates. Jabir said: The Prophet told the creditor to take all of the dates there were on the trees as payment for his debt, but he refused (seeing that they were not equal to the amount due). Then the Prophet (sas) walked among the trees and said to Jabir: Cut for him (what he is owed). He was paid his thirty camel-loads, and seventeen more camelloads were left over. There are many other examples of the miracles of the Prophet, I have collected about one thousand of them.

    The karamaat of the companions and those who followed them and the righteous ones are very many in number. Asyad ibn Hudhair used to see a cloud filled with what appeared to be many lamps which appeared to him when he read the second chapter of the Qur'an (Al-Baqara). These were angels who came down for his reading (Bukhari). Angels used to greet 'Imran ibn Husein. Salman and Abu Ad-Dardaa' used to hear the praises of Allah emanating out of the plate out of which they were eating, or out of the food. Abbad ibn Bishr and Asyad ibn Hudhair once left the presence of the Prophet (sas) on a dark night. A light came to them and guided them on their way, and when they parted ways, the light split into two, one for each of them. This was narrated by Al-Bukhari and others.

    And, in the well known story found in both Muslim and Bukhari, Abu Bakr went to his home with three guests. Each time one of them ate a piece of food, a bigger piece appeared underneath it. They all ate their fill, and the food was more than it had been in the first place. When Abu Bakr and his wife saw this, they took it to the Prophet (sas). Many groups of people then came and all ate their fill.

    Khabib ibn Adiy was once a prisoner of the associationists in Makka, and grapes used to be brought to him which he ate, though there are no grapes in or around Makka.

    'Aamir ibn Fuhaira was killed as a martyr. They searched for his body, but could not find it. He had been lifted up after being killed. 'Aamir ibn At-Tufail saw him raised up. 'Urwa said: They saw that the angels had lifted him."

    Umm Ayman set out in migration to the Prophet (sas) at Madina, having neither food nor water. She nearly died of thirst. When it was the time of breaking fast (she was fasting), she heard a sound near her head. When she raised her head, she saw a pitcher of water hanging in the air. She drank and quenched her thirst, and was never again thirsty for the rest of her life.

    Safina, the possession of the Prophet, once met a lion on the road. When he told that lion that he was a messenger sent by the Messenger of Allah, the lion walked with him until he safely reached his destination. (Sahih hadith narrated by Al-Haakim.)

    Al-Baraa' ibn Malik used swear by Allah to certain things, which always came to pass. When fighting became very intense, the Muslims used to say to him: O, Baraa', swear by your Lord! Then, he would say: O, Lord, I swear by You for that victory which you have granted us. The enemy would then be defeated. In the battle of Al-Qadisiya, however, he said: I swear by You O, Lord for the victory which you have granted us, and for making me the first martyr. The Muslims were granted victory in that battle, and Al-Baraa' was killed as a martyr.

    Khalid ibn Al-Waleed once surrounded an impenetrable fortress. The people inside said to him: We will not come out until you drink poison. Khalid drank the poison, but it did him no harm.

    Sa'd ibn Abi Waqqaas used to have his supplications answered (The Prophet had asked Allah to grant him his wish when he supplicated). Whatever he asked for was granted. He was the one who defeated the forces of Kisrah, and conquered Iraq.

    Umar ibn Al-Khattab once sent out an army and assigned a man named Sariah as its leader. While Umar was giving the Khutba, he began screaming, while still on the minbar: O Sariah, the mountain! O Sariah, the mountain, the mountain! Later, a scout from the army came to Madina. When Umar asked him the news of the army, he said: O leader of the believers, we met the enemy and were being defeated. Suddenly, there was someone screaming: O Sariah, the mountain! O Sariah, the mountain! So, we put our backs to the mountain, then Allah defeated them. (This is narrated with a good, i.e. hassan chain of narration)

    A woman named Az-Zaneera was tortured because of her Islam, but refused to change her position until she went blind from the torture. The associationists said: Al-laat and Al-'uzza (two idols in the ka'aba before Islam) have taken her sight. When she heard this, she said: No! By Allah! And Allah gave her back her sight.

    Saeed ibn Zaid asked Allah to take the sight of Arwa bint Al-Hakam when she lied against him (and took some of his land by lying), saying: O, Allah, if she is lying, make her blind and kill her in her land! She became blind, and fell into a pit on her land shortly thereafter and died.

    Al-'Alaa' ibn Al-Hadhrami was the appointed governor of the Prophet over Bahrain. He used to say in his du'a (supplication): O all-knowing ('aleem), O Wise (haleem), O Great ('adheem), and his prayers were answered. Once he prayed to Allah to give them water to drink and to make ablutions when there was a drought, and it was granted. Another time they were faced with a body of water which they could not cross with their horses. They crossed on top of the water such that not one saddle became wet. He asked Allah that his body not be seen after his death, and when he died, they could not find his body in his grave. Things like this also used to happen to Abi Muslim Al-Khawlaani, who was once thrown into fire. He set out with some companions from the encampment of the Tigris river which was throwing out pieces of wood because of high waters. He turned to his companions and said: Did any of you lose something out of his supplies, so that I can pray to Allah for its return? One of them said: I have lost a nose-bag. He told the man to follow him, which he did until he found it hanging from something and he took it. Al-Aswad Al-'Ansiy sought him out when the former had made his false claim to prophethood. When he found him, he said to him: Do you testify that I am the messenger of Allah? Abi Muslim said to him: I can't hear you. Al-Aswad said: Do you testify that Muhammad is the messenger of Allah? He said: Yes! Al-Aswad then ordered a fire to be built and threw him into it. They found him standing in the middle of the fire and praying - it had become for him coolness and peace.

    He came to Madina after the death of the Prophet (sas), and Umar had him sit down between himself and Abu Bakr As-Siddique, may Allah be pleased with them, and said: Praise is to Allah who did not bring about my death until I was able to see one from the nation of Muhammad for whom Allah did as He did for His friend Ibrahim. His slave girl once put poison in his food, but it had no effect on him. Another time, his wife had another woman pose as her in her bed, and he asked Allah against her, and she became blind. When she came to him asking forgiveness and repenting to Allah, he again prayed to Allah, and she regained her sight.

    'Aamir ibn Abduqais used to receive a pension of two thousand dirhams and put them in his sleeve. He would give large numbers of coins to anyone who asked him along the way, and would reach his house with same number with which he started, and the same weight. He once passed by a caravan which was being held up by a lion. He came to them until his robe brushed against the lion. Then he put his foot on the lion's neck and said: You are nothing more than one of the dogs of the Merciful, and I feel shame in front of Allah to fear anything other than Him. The caravan passed and went on its way. He asked Allah to make purification easy for him in the winter, and water used to be brought to him giving off steam. He asked Allah to keep shaitaan away from his heart when he was in prayer, and shaitaan could not get to him after that.

    Al-Hajjaaj could not find Al-Hassan Al-Basry for a period of time. He had his men enter his dwelling many times, but Al-Hassan prayed to Allah and they did not see him. Once he prayed against some of the khawaarij who were harassing him, and they fell over dead.

    The horse of Wasla ibn Asheem once died during a battle. He said: O, Allah, do not allow me to become indebted to one of your creation. He prayed to Allah, and He brought his horse back to life. When he reached his house, he said to his sons: O, my sons, take the saddle off the horse, for I have only borrowed him. When they removed the saddle, the horse died. Another time, he became hungry while in the area of Ahwaz, and so he prayed to Allah for food. Then a quantity of fresh dates in a silk garment fell down behind him. He ate the dates, the piece of silk remained with his wife for a period of time. Once a lion came to him while he was praying in a thicket at night. When he concluded his prayer, he said to the lion: Go seek your sustenance elsewhere! The lion then turned and left, yelping.

    Saeed ibn Al-Musayyib, during the days of Al-Harra used to hear the adhaan coming from the grave of the Messenger of Allah (sas) at the times of prayer while the masjid was empty and he was alone.

    A man from the tribe if An-Nakh' was travelling when his donkey died. His companions said to him: Give us your load and we will divide it up between our animals. He said to them: Give me a little time. He made very meticulous ablutions, prayed two rakaat of prayer, and made du'a to Allah. Allah brought his donkey back to life, and he continued on his way, with the full load on his own donkey.

    When Uwais Al-Qarany died, they found among his clothes burial shrouds which he had never had before. Then they found for him a grave already dug with the lahd in stone. ( The lahd is a recession in the bottom of an Islamic grave into which the body is placed, it is then covered with boards or other material, so the dirt is not thrown directly on the body when filling the grave.) So they wrapped him in those shrouds, and buried him in that grave.

    'Amr ibn 'Uqba ibn Farqad was once praying in intense heat when a cloud came over him and give him shade. Wild animals used to guard him while in the wilderness tending the riding animals of his companions. He used make a condition on his companions when they went to a battle that they would allow him to serve them if they returned from the battle, then he would tend their animals for them.

    When Mutarraf ibn Abdullah ibn Ash-Shakheer entered his house, his household utensils used to glorify Allah along with him. He was once walking in pitch darkness with a friend, and the tip of a whip became a light for them, showing them the way.

    When Al-Ahnaf ibn Qais died and was being buried, someone's hat fell into the grave. When he descended into the grave to get it, he saw that his grave had been expanded for him for as far as the eye could see.

    Ibrahim At-Taimi used to stay for one or two months without eating anything. One day, he went out to look for food for his family, but could not find any. He came to a level patch of reddish dirt, and took some of it in his bag. When he reached home and they opened it, they found it to be fine red millet. Every time he planted any of that millet, it produced nothing but spikes full of grain from its root to its top.

    'Utba Al-Ghulam asked his Lord for three things: a beautiful voice, abundant tears, and food to eat without difficulty. After that, whenever he read the Qur'an, he wept and caused others to weep. He was always seen shedding tears. He used to go to his house, and find therein his food, having no idea how it got there.

    Abdulwahid ibn Zaid was afflicted with semiparalysis. He asked Allah to release his body members at the time of making ablutions. His affliction used to disappear long enough for him to make his ablutions, and then return as before.

    All of the above were examples of the karamaat of the companions and the tabi'een (the first generation after the companions). This area is very wide, and I have dealt extensively with the karamaat of the allies of Allah elsewhere.

    As for that which I myself have witnessed and have direct knowledge of in this time (Ibn Taimia lived in the seventh century after the Hijrah), it is very many cases indeed. It is important to know the these karamaat occur for two basic reasons: for some need on the part of the one granted them, or to aid him in calling others to guidance. If a believer needs these occurrences because of some weakness in his faith, or because of some material need, he may be granted that which strengthens his faith, or fills his need. Another one who is greater in wilaya (closeness or alliance) to Allah than him may not be in need of such things, and so they do not occur for him because of his higher level, and his lack of any need for them, not because of any lack in his wilaya to Allah. This is why these things were much more common among the tabi'een than among the companions of the Prophet (sas). This is different from the one on whose hands karamaat occur, not for any need on his part, but for the purpose of guiding people and for filling their needs. Those granted this type of karamaat are on a much higher level than the first type.

    All of this is completely different from the satanic states, such as the state of Ibn Sayyaad who appeared in the time of the Prophet (his story is found in both Muslim and Bukhari). Some of the companions thought that he was Ad-Dajjaal (Anti-Christ, as the Christians call him), and the Prophet withheld his judgement on that at first, until it became apparent to him that he was not Ad-Dajjaal.

    "The Prophet said to him: I have hidden something for you. Ibn Sayyaad said: Ad-dukh, Ad-dukh. The Prophet (sas) had hidden for him the chapter of the Qur'an called Ad-Dukhaan. Then, the Prophet said to him: Be silent, for you will never exceed your bounds!"

    He means: You are only one of the sorcerers. The sorcerers have partners among the shayateen (devils) who inform them of many unseen things by means of the hearing which they "steal" from the heavenly assembly. Then, they mix the truth with lies, as in the hadith found in the collection of Bukhari and others in which the Prophet (sas) said:

    "Verily, the angels descend to the clouds, and they mentions that which has been decreed. The shayateen come and steal a listen, and then pass it on to the sorcerers. They lie along with it one hundred lies from themselves."

    In the collection of Muslim, the following is narrated on the authority of Ibn Abbas:

    "Once while the Prophet was among a group of the Helpers, they saw a shooting star. The Prophet (sas) said: What did you used to say in the jahiliya when you saw these? They said: We used to say that some great person has died or some great person has been born. The Prophet said: Verily, these are not thrown for the death of anyone, nor for the life of anyone. Rather whenever our Lord decrees something, the carriers of the Throne praise Him, then the inhabitants of Heaven below them, then those below them, until their praise reaches this lowest heaven. Then, the inhabitants of the seventh heaven ask the carriers of the Throne: What has your Lord said? So they inform them, then the inhabitants of each heaven ask those above them, until the news reaches the lowest heaven. Then the devils try to steal a listen, but these things are thrown at them. (Whatever they get) they send to their allies. That which they deliver as it is, is the truth, but they add to it." In another version, Muammar asked As-Zuhri (one of the narrators): "Were they thrown at them in the jahiliya (i.e. before Islam)? He said: Yes, but they increased after the commissioning of Muhammad (sas)."

    Al-Aswad Al-'Ansiy who claimed to be a prophet had shayateen who informed him about various unseen things. When the Muslims fought him, they were afraid the devils would inform him of what they were saying about him. Finally, his own wife helped the Muslims against him when his kufr (disbelief) became clear to her, and the Muslims killed him.

    Musailama Al-Kadhdhaab (another imposter who claimed prophethood) also had with him devils who informed him about some of the unseen, and helped him in various ways.

    There are many such examples throughout history, such as Al-Harith Ad-Dimashqiy who appeared in Syria-Jordan in the time of Abdulmalik ibn Marwan, and claimed to be a prophet. His shayateen used to take his feet out of the leg irons, and prevent weapons from penetrating his body. Marble slabs praised Allah when he rubbed his hand over them. He used to see people walking and riding up in the sky and would say that they were the angels. In reality, they were nothing but the Jinn. When the Muslims captured him and prepared to kill him, the executioner thrust his spear at him, but it would not penetrate his body. Abdulmalik said to him: You forgot to say Bismillahi. The executioner then said the bismillahi, and killed him.

    This is the condition of the people of the satanic states: their devils neglect them and flee when that which drives them away is mentioned to them such as Ayat-ul-Kursiy (the verse in the Qur'an 2:255). It is recorded in Muslim and Bukhari that:

    "When the Prophet (sas) appointed Abu Huraira to guard the property of Zakat-ul-Fitr, a man came each night and stole some of the property. Each time this happened, Abu Huraira caught him and held him until he repented and begged to be released. The Prophet said to him: What did your prisoner do last night? Abu Huraira said: He claimed that he will not return. The Prophet said: He lies, surely he will return. On the third time, the man said to Abu Huraira: Leave me, and I will teach you that which will benefit you. When you go to bed read Ayat-ul-Kursiy. Allah's protection will continue to be with you and no shaitaanwill be able to come near you until morning. When Abu Huraira informed the Prophet of what shaitaan said, the Prophet said: He has spoken the truth and he is a great liar. Then the Prophet informed him that his nightly visitor was none other than shaitaan.

    Thus, if one reads this verse during a satanic state with true intention, it will eliminate it, such as one who entered fire with a satanic state, or attends the listening to whistling and banging (i.e. music and percussion) until the devils descend upon him and speak on his tongue talk of which the man himself knows nothing, and perhaps understands nothing also. He may amaze some of the people by telling them something which is in their hearts, or he may speak in different languages, as the jinn speaks on the tongue of the possessed. The one to whom these things occur is unaware or them just like the possessed which the devil strikes down with his touch, possesses him, and speaks on his tongue. When he comes out of it, he has no recollection whatsoever of what he said.

    This is why possessed people are sometimes beaten in such a way that would kill a normal person of his build or make him very sick, but it has no effect on him. When he comes out of it, he will say that he felt no beating, because the beating was not hitting him, it was hitting the jinn which had occupied him.

    Among these people also are those to whom the shaitaan brings foods, fruits and sweets which are not found in the area of the person. Others are flown by their jinn to Makka or to Jerusalem or other places. Some of them are carried to Arafat on the day of standing at Arafat in the Hajj, and are returned the same night. He has not made a legal Islamic Hajj. He goes in his ordinary clothes, does not enter Ihram when passing the point of doing so, does not pronounce the "Labbaik" of the Hajj, does not stand at Muzdalifa, does not perform Tawwaf (circumambulation) of the Ka'ba at Makka, does not run between Safa and Marwa, and does not throw the stones at the boulders symbolizing the devil. No, he just goes to Arafat in his ordinary clothes, and comes back the same night. This is not a valid Hajj in the consensus of all of the Muslims. It is like one who comes to the Friday prayer and prayers without ablutions to other than the direction of prayer. One of these people who were carried to Arafat on the day of standing saw angels in his sleep after his return recording the reward of the pilgrims. He asked them: Aren't you going to record me? To which they answered: You are not one of the pilgrims. i.e. You did not perform a legal Islamic Hajj.

    There are many differences between the karamaat with which Allah honors His allies, and the satanic states which seemingly resemble them. For example, the karamaat of the allies of Allah are a result of faith and pious practice, while the satanic states are a result of that which Allah and His Prophet have interdicted. Allah said:

    [Say: That which my Lord has forbidden is none other that despicable acts - both apparent nd hidden - sin, transgression with no justification, to associate as partners with Allah that for which He has sent no authority, and to say about Allah that which you do not know.] Qur'an 7/33

    Thus speaking about Allah without knowledge, associationism, oppression, and all despicable acts have been forbidden by Allah ta'ala, and His Prophet (sas). They can never, therefore, be a cause or reason for the honor bestowed by Allah on His allies in the form of karamaat. If any seemingly miraculous feat does not come about via prayer, remembrance of Allah, and reading of the Qur'an, but is brought about by that which is loved by shaitaan, and by those things in which there is shirk (associationism) such as seeking the aid or succor of created beings, or is something sought for the purpose of oppressing others or committing sins, all of these are satanic states, and are not of the karamaat of Ar-Rahman!

    Some of them, when they attend the sessions of whistling and beating sounds (music) are descended upon by their shaitaan, and carried through the air right out of the house. If one of the true allies of Allah comes on the scene, the shaitaan is repulsed, and the man falls to the ground as has happened on more than one occasion.

    Others seek the succor of created beings - either living or dead - and irregardless of whether the one whose aid is sought is a Muslim, a Christian, or a Pagan. Shaitaan then comes to them in the form of the one whose aid was sought, and helps him out with some of his needs. The man then thinks that the one who he called indeed came to him, or that an angel came to him in the form of the one called. In reality, it is none other than shaitaan, who has succeeded in leading him astray by getting him to commit blatant shirk by calling to other than Allah for aid, just as shaitaan used to enter into the idols of Makka, and speak to the idol-worshippers. Sometimes, shaitaan appears to them in human form and says that he is Al-Khidhr. He then informs him of some of the unseen things, and helps him with some of his needs. Another satanic trick which has been witnessed by many Muslims, Jews, Christians, and others among the disbelievers in the lands of the East and the West is that when one of them dies, shaitaan comes to them after his death in his form and his face, and so they believe that it is that person (i.e. his "ghost"). This jinn then may pay off some of the dead man's debts, return his trusts, do various other things related to the dead man, and enter into his wife, and leave. They may have burned the body of the dead man, as the disbelievers of India do, and so imagine that he lives after his death. One of these who are fooled by shaitaan was an old man in Egypt. He left a will to his servant not to let anyone wash his body, telling him that he would come himself after his death to wash his own body. When he died, his servant saw someone come in the form of the man, and believed that it was him and that he washed his own body! When the one who had come had finished the body washing, he vanished without a trace. That was a shaitaan he had succeeded in leading the one who had died astray by telling him that he would come to wash himself and not to allow anyone to wash his body. When he died, this shaitaan came in his form in order to lead others astray as he had already led the dead man astray.

    Some have seen a throne in the air above which there is a light and a voice which addresses them saying: I am your Lord. If they are people of knowledge, they recognize this as shaitaan, castigate him, seek refuge in Allah from him, and the whole vision and the voice disappear.

    Others see humans while they are wide awake, and they claim to be prophets or righteous men or "shaikhs". This has happened to many people. Some have seen this when visiting the grave of that person - they see the grave split open, and this image comes out of it to them, and they believe it to be the dead man. It is nothing but a jinn which has assumed the form of the dead man. Others have seen a horseman coming out of the grave or entering it. That, too, is nothing but a shaitaan. Anyone who says that they have seen a prophet with his eyes saw nothing but his own imagination.

    Some of them see in their sleep a great man such as Abu Bakr or others come to them and shave their head, or cut short their hair, or dress them in a hat or a robe. Then, when they wake up, they find their hair shaven or shortened, or that hat or coat which they dreamed on them. It was a jinn who came and did these things, and this is one of the satanic states which occur to those who have deviated from the Qur'an and the Sunnah. They are of different levels (of deviation), just as the jinn which become attached to them and are of their type and their school of belief are. Some of the jinn are disbelievers (kuffar), some corrupt sinners (faasiq), and others are simply mistaken in their actions (mukhti'). If the human is a disbeliever or a sinner, or ignorant, the jinn will join him in his disbelief or sin or going astray. They may help him when he agrees with them in the kufr which they have chosen such as swearing in the name of those jinn which they view as great (thereby associating them with Allah), or writing the names of Allah or His words with filthy materials, or inverting the opening chapter of the Qur'an or the sura of Ikhlaas, or Ayat-ul-Kursiy or other parts of the Qur'an, and then write them with filth. Then the jinn will carry him on water, or through the air because of that kufr which has pleased him. What's more, they may come to him with women or young boys which they desire, either through the air, or by driving them to him. There are many such examples which would take too long to enumerate. Belief in such things is belief in Al-jabt and At-Taaghoot which has been mentioned in the Qur'an (4:51). Al-Jabt is sorcery, and At-Taaghoot is devils and idols. If a man is in obedience to Allah and His Prophet, they (i.e. the evil jinn) will not be able to join him in that, nor to make peace with him.

    This is why the prescribed worship of the Muslims is in the mosques, which are the houses of Allah. Those who frequent the mosques most are the farthest of the creation from the satanic states. On the other hand, the people of associationism and innovation (bid'a) sanctify graves and tombs of the dead. They pray to the dead (saints, etc.) or they pray (to Allah, but) in his name, or they hold the conviction that any du'a made in the presence of his grave is answered. Such are much closer to the satanic states, the Prophet said in a hadith reported by both Muslim and Bukhari:

    "Allah cursed the Jews and the Christians, they took the graves of their prophets as places of prayer (masajid)."

    And, in the collection of Muslim, it is recorded that the Prophet (sas) said just a few nights before his death:

    "The most generous of people with me with his companionship and that which he possesses is Abu Bakr. If I were to take a beloved friend from the people of this world, I would take Abu Bakr as my beloved friend, but I am the beloved friend of Allah. Let there not remain any small opening into the masjid without being sealed up except for that of Abu Bakr. Verily those who came before you take their graves as places of worship. Take note! Do not take graves as places of worship, verily, I forbid you that."

    In Muslim and Bukhari it is reported that the Prophet during his terminal illness was told by his companions of a church in Ethiopia, its beautiful architecture and its statuary. The Prophet said:

    "Those people, whenever a righteous man among dies build a place of worship over his grave, and carved for it those statues. They are the most evil of Allah's creation before Allah on the day of Qiyama."

    In the collection of Ahmad and Ibn Hibban, it is reported that the Prophet (sas) said:

    "Verily among the most evil of Allah's creation are those to whom Qiyama comes while they are still alive, and those who take graves as places of worship."

    And, in another sahih hadith, the Prophet (sas) said:

    "Do not sit on graves, nor pray toward them."

    In the collection of Malik, the Prophet is recorded as having said:

    "O, Allah, do not let my grave become an idol after I am gone which is worshipped. The anger of Allah is intense at a people who take the graves of their prophets as places of worship."

    In the books of As-Sunan, it is recorded that the Prophet said:

    "Do not take my grave as a special place (to which you exert yourselves to come from near and far), and ask Allah's prayers upon me wherever you are for, verily, your prayers reach me."

    "No one gives salaam to me but that Allah returns my soul to me until I can return his greeting."

    "Verily, Allah has assigned angels to my grave who deliver to me the greetings of my nation."

    "Be prolific in asking Allah's prayers upon me on Friday, and the night before Friday, for your prayers are shown to me. They said: O, Messenger of Allah, how are our prayers shown to you when you have decomposed in the earth? The Prophet said: Verily Allah has forbidden the earth to consume the meat of the prophets."

    Allah said in His book about the associationist people of Nuh:

    [They said: Do not forsake your gods, do not forsake Wadd, Suwaa', Yaghooth, Ya'ooq, and Nasr.] Qur'an 71/23

    Ibn Abbas and others of the first generations reported about this verse:

    "These "gods" (mentioned in the verse) were a righteous people among the people of Nuh. When they died, the people were devoted to their graves. Later, they made images of them and worshipped them. This was the beginning of idol worship."

    Thus, the Prophet forbad the taking of graves as places of worship to block the way which leads to shirk, just as he forbad praying at the time of sunrise and sunset because the associationists at that time used to prostrate to the sun, and shaitaan positions himself in line with the sun at those times. Prayer at those times resembles the prayer of the associationists, so the Prophet closed this door. Shaitaan leads the sons of Adam astray to the extent of his ability. So whoever worships the sun and the moon and the planets and calls to them as the planet worshippers do, shaitaan will cone upon them and speak to him and inform of certain things. They then call this the "spirits of the planets", and it is shaitaan! Although shaitaan may aid a person with some of his needs and goals, he does harm to him many times greater than any benefit! The final disposition of one who obeys him is evil indeed - except for he toward whom Allah turns in acceptance.

    Likewise, the devil may address those who worship idols, and likewise also those who call for aid from someone who is dead or absent, and likewise someone who prays to a dead man, or prays with his name, or believes that supplication near his grave is superior to supplication in his house or in the mosques. Many of them believe in an alleged hadith, which is a forgery in the unanimous opinion of the experts, and which says:

    "When knowledge fails you, you must take yourselves to the people of the graves" (forged hadith)

    This was forged by those wishing to open the door to shirk.

    The people of innovations (bid'a) and the people of shirk who resemble them among the idol worshippers, the Christians, and the Muslims who have gone astray experience phenomena at the tombs which they visit which they imagine to be karamaat, but which are from the devils. For example, they may put a pair of pants on the grave, and come back to find it tied in a knot, or they may bring someone who is possessed to the grave, and see the jinn who has afflicted him leave him. The devil does this to lead them further astray. If Ayat-ul-Kursiy is read there with true belief and intention, none of these things will happen. Tauhid drives shaitaan away. This is why some of them have been carried in the air and when they said: "Laa ilaha illa Allah" (There is no deity but Allah), they fell to the earth. When some of them see the grave split open and someone coming out of it who they imagine to be the dead man, it is really a shaitaan. There are so many examples that this small book is not sufficient to enumerate them.

    Since isolation in caves or deserts is an innovation which has not been prescribed or recommended by Allah and His Prophet (sas), the devils frequently make their abode in caves and on mountains. Examples are the cave of blood which is on Mount Qasiyoon, Mount Lebanon, Mount Fath in Aswan, Egypt, the Mountains of Rome in Afghanistan, various mountains in the Arabian Peninsula, Mount Lukam, Mound Al-Ahyash, Mount Sulan near Ardabeel, Mount Shahank in Tabriz, Mount Mashko in Aqshwaan, Mount Nahawund, and many other mountains and places where people believe there are righteous man of the human type. They call them "the men of the unseen", and they are nothing but men of the jinn. The jinn are "men", just as humans are men. Allah said:

    [And verily some men from among the humans used to seek refuge in men from among the jinn, and so the latter merely increased the former in their burden (their burden of fear as the jinn gain more ability to strike fear into them due to their shirk, and their burden of sin, as they sink deeper and deeper into the shirk of seeking the protection of the jinn instead of Allah.)] Qur'an 72/7

    Some of these jinn appear in the form of a man covered with hair, with skin like that of a goat, and people who do not know him think him to be a human, but he is a jinn. It is said: on every mountain of the ones mentioned earlier are the forty Abdaal (see page 10). Those who they believe to be the abdaal are the jinn who live on those mountains, as is well known in a number of ways.

    Again, this area is too vast to go into it here, nor to mentions all of the things which I know about it. I have personally seen and heard more of these things than can fit in this book which was written for one who asked me to mention to him something about the allies of Allah, and how to recognize the important elements in this question.

    In relation to miraculous events, people have gone in three directions:

    1) Some refuse to admit their existence except in the case of the prophets. Or they may accept their existence in general, but refuse to accept the reports which reach them about many people because they don't feel them to be among the allies of Allah.

    2) Others believe that anyone who possesses some ability to perform miraculous feats is an ally of Allah. Both this position and the one before it are erroneous. This is why you will find the second group people saying that the associationists, the Christians, and the Jews helpers who aid them in fighting the Muslims, and that they are among the allies of Allah, while the first group would reject the possibility that any such miraculous things could happen for them.

    3) The third position is the correct one. Indeed, they have with them helpers but they are of their own kind, not of the allies of Allah. Allah said:

    [O, you who believe, do not take the Jews and the Christians as allies. They are allies of each other. Whoever among you turns his loyalty toward them is surely one of them.] Qur'an 5/51

    These devotees and ascetics who not among the allies of Allah, those of pious practice, the followers of the Qur'an and the Sunnah, are joined by devils. Then they will perform miraculous feats appropriate to their state. However, the "miracles" of such people contradict each other, and if a true ally of Allah of high degree came along, he would eliminate and destroy all of them. Also, there must of necessity be in the actions of these people lies - either intentional or in ignorance - and sins which are appropriate to the state of the devil which has attached himself to them. This is so that Allah may allow us to differentiate between His allies, those of pious practice and between those who mimic some of their characteristics from among the allies of shaitaan. Allah said:

    [Should I tell you upon whom the shayateen descend? They descend upon every forging sinner.] (Qur'an 26/221)

    The "forger" (affaak) is the one who lies consistently, and the "sinner" (atheem) is the corrupt one, the transgressor of bounds.

    One of the most potent aids to the satanic states is the listening to singing and musical instruments. It is the worship of the associationists as Allah said:

    [Their prayers at the Ka'ba were nothing but whistling and clapping sounds.] Qur'an 8/35

    Ibn Abbas, Ibn Umar and others among the first generations said:

    "The second word (At-tasdiya) means the clapping of hands, and the first word (Al-mukaa') means whistling, and this was the worship of the associationists." (Ibn Abbas, Ibn Umar, etc.)

    As for the Prophet (sas) and his companions, their worship was that which Allah had enjoined upon them: prayer, reading of the Qur'an, remembrance of Allah, etc, along with gatherings which are endorsed by the shari'a. The Prophet and his companions never gathered for listening to singing, nor clapping of hands, nor beating of drums, nor was (the Prophet) or any of his companions ever overcome with feeling nor did he drop his cape in ecstasy. All of these are lies about the Prophet in the unanimous opinion of the scholars of the hadith of the Prophet (sas).

    When the companions met together, they used to have one of them read the Qur'an, and the rest would listen. Umar ibn Al-Khattab used to say to Abi Musa Al-Ash'ariy: Remind us of our Lord. Abi Musa would then recite the Qur'an, and all present would listen.

    "The Prophet (sas) once passed by Abu Musa while he was reading, and (later) said to him: I passed by you last night while you were reading, and I stayed listening to your reading. Abu Musa said: If I know that you were listening, I would have refined my reading much more." (Muslim and Bukhari)

    He means that he would have made his voice more beautiful, as the Prophet said:

    "Beautify the Qur'an with your voices."

    "Verily Allah listens more intently to the man who reads the Qur'an with a beautiful voice than the listening of the keepers of female singing servants to their singing."

    "The Prophet said to Ibn Masood: Read the Qur'an to me. He said: Should I read it to you and to you it was sent? The Prophet said: I like to hear it read by other than myself. He read for the Prophet from sura An-Nisaa until he came to the verse which reads: [So, how will it be when we bring from every nation a witness, and we bring you (i.e. Muhammad) as a witness over these (i.e. the Muslims)] 4:41. The Prophet said: That's enough, and his eyes were seen to be flowing with tears."

    This type of "listening" (samaa'), then is the listening of the prophets and their followers, just as Allah has mentioned in the Qur'an:

    [These are the ones upon whom Allah has bestowed His grace of the prophets among the descendants of Adam, among those who we carried along with Nuh, and among the descendants of Ibrahim and Isra'il, and among those who we guided and selected. When the verses of the Merciful are recited to them they fall down in prostration and weeping.] Qur'an 19/58

    And, Allah said about the people of knowledge:

    [When they hear that which has been sent down to the Messenger, you can see their eyes flowing with tears because of the truth which they have recognized.] Qur'an 5/83

    Allah ta'ala has praised the people of this listening (i.e. whose "music" is the Qur'an) because of the increase in faith, the trembling of the flesh, and the tear of the eye. Allah said:

    [It is Allah who sent down the best of discourses, completely consistent in its parts, each of them supporting and explaining the others. The skins of those who fear their Lord tremble from (hearing) it, then their skins and their hearts soften to the mentioning of Allah.] Qur'an 39/23

    [The believers are none other than those who, when Allah is mentioned, tremble in their hearts, and when Allah's verses are recited to them they are increased in faith, and depend fully on their Lord; Those who establish the prayer and spend of that which We have given them. These are the true believers, they will have high positions with their Lord, forgiveness, and fantastic bounty.] Qur'an 8/2-4

    As for the innovated "listening" (samaa'), the listening to clapping, drums and chimes, none of the companions of the Prophet nor the righteous followers nor any of the leaders of Islam held that to be a way to Allah. They did not consider it to be of that which brings one closer to Allah nor to be an act of obedience to Him. Rather, they considered it a blameworthy innovation (bid'a). Ash-shafi'i said:

    "I have left behind in Baghdad something which the heretics have innovated which they call At-Taghbeer (a ritual involving steel chimes and dancing) with which they block people from the Qur'an." (Ash-Shafi'i)

    The knowledgeable allies of Allah recognized this innovation for what it was, and new that shaitaan had a very large share in these activities. This is why the best of those who attended these events when they were first introduced, repented from it after that.

    The farther one is from knowledge and from the completeness of his wilaya to Allah, the greater the share of shaitaan in him. This ritual music is like alcohol, in fact, its effect on the soul is more severe than the effects of drinking alcohol. This is why when the intoxication of the music becomes strong, the devils descend on the participants, speak on their tongues and carry some of them through the air. Enmity may also arise between them, just as it arises between the drinkers of intoxicants, and maybe the shaitaan of one of them is stronger than that of the other, and it kills his opponent. The ignorant ones then believe that to be of the karamaat of the allies of Allah, those of pious practice. This only takes the one for whom it occurs farther from Allah, and it is nothing but a satanic phenomenon. The killing of a Muslim is not allowed except with the conditions with which Allah has allowed it. How, then, can the killing of a Muslim be of that with which Allah honors His allies? The maximum honor is the staying on the straight path, and there is no greater honor from Allah than to aid his slave in doing that which He loves and is pleased with, and enables him to do more to bring himself closer to Allah, and raise his station.

    Some miraculous occurrences are in the nature of knowledge, such as revealing some of the unseen, "reading peoples' minds", etc.. Others are in the nature of power and dominion, such as the performance of miraculous (physical) feats, while a third type are in the nature of wealth of the type which is visibly given to people by way of knowledge, political power, property, and richness.

    All of that which Allah gives to His slave in these categories, if he uses it to aid him in that which Allah loves and is pleased with, and that which will bring him closer to Allah and raise his rank, that which has been ordered by Allah and by His Prophet (sas), will mean an increase in his highness and his closeness to Allah and His Prophet and an increase in his rank. On the other hand, if he uses that which Allah has given him to aid him in that which Allah and His Prophet have interdicted, like associationism, oppression, and obscenity and sin, this will make him deserving of blame and punishment. If Allah does not bless him with his making repentance, or the doing of good deeds greater than his sins which will wipe them out, he will be a sinner like any other sinner. This is why so many of those who perform miraculous feats are punished in this life. Sometimes this is via the cutting off of these occurrences, as the king is removed from his sovereignty, or the scholar loses his knowledge, or he may become incapable of any voluntary extra efforts, and so drop down from the special alliance of the allies of Allah, those of taqwa to the general alliance of all of the believers to Allah. Sometimes, they may even drop to the level of the deviants form Islam (fusaaq), and sometimes they may leave the deen altogether. This occurs for those whose miraculous feats were satanic in nature. Many such people end up leaving Islam altogether, and many of them never realize that the things which happened to them were satanic in nature. Rather, they believe them to be of the karamaat of the allies of Allah. And they often believe that when Allah grants someone miraculous occurrences by his hand, that he will not hold him responsible for them, just as many of them believe that when Allah gives someone sovereignty or property or power that He will not hold them responsible for that. Some of them use these miraculous occurrences to aid them in things which are allowed (mubaah) i.e. which are not obligatory nor forbidden. Such are under the general wilaya of Allah, they are the righteous the doers of good in moderation (see page 22). As for the forerunners, those brought near, they are on a higher level than this, just as the messenger slave is on a higher level than the prophet king.

    These miraculous occurrences are frequently a cause of a decrease in ones rank. For this reason, many of the righteous people repent from such things, and seek the forgiveness of Allah just as they would if they had committed a sin like adultery or theft. They are offered to some of them, and they ask Allah to remove it from them. All of them order their students and seekers not to become preoccupied with them, not to make them his goal, and not to be boastful about them. This while they believe them to be of the karamaat with Allah honors His allies, so what about the situation when they are in reality from the devils who seek to lead them astray with them? I personally know people to whom plants speak, telling them things which are useful - this is none other than a devil which has entered into the plant. And I know others who are addressed by stones and trees which say to them: Congratulations O Ally of Allah. They recite Ayat-ul-Kursiy, and that disappears. I know someone who goes out to hunt birds, and the sparrows address him saying: Take me, so that the impoverished may eat me. That is the devil who has entered into the bird just as he enters into humans, and speaks to him. Some of them will be in their house which is all locked up, and suddenly find themselves outside without the house having been opened, or he may be on the outside and suddenly find himself on the inside. The same thing may happen at the gates to the city, and it is the jinn who take them in and out at very high speeds. Sometimes, the jinn show them lights, or bring to them whoever they call for, but this is merely a devil who has made himself in the form of the person requested. When Ayat-ul-Kursiy is read repeatedly, all of these things will disappear immediately.

    I know someone who is addressed by something which says: I am of the order of Allah. It promises him that he is the "Mahdi" who the Prophet (sas) predicted. It shows him miraculous things such as putting into his heart that the birds or the locusts will fly to the right or to the left, and then they go where he felt they would. He may put into his heart that certain animals in front of him are going to stand up, or lie down, or move away, and then it happens just as it wanted without any apparent movement on its part. It may carry him to Makka and back, or it may come to him with some individuals of beautiful form and looks and say these are archangels, they wished to visit you. He will say to himself: How could they come in the form of young boys? Then when he lifts his head, he will see them having beards. And it will say to him: The sign that you are the Mahdi is that a mole or birthmark will appear on your body, and then it grows and he sees it. All of this and others like are part of the schemes of the devil.

    There is so much in this area, if I mentioned only that of which I know, it would require a huge volume. Allah said:

    [As for man, when his Lord tries him by honoring him and bestowing His bounty upon him, he says: My Lord has honored me. As for when He tries him by restricting his sustenance, he says: My Lord has debased me.] Qur'an 89/15-16

    Then, Allah said: No! (kallaa), a word which contains castigation and warning. The castigation is against falling into making such a statement. The warning is to draw attention to that which comes after it by way of information and order (please refer to the verses which follow the above), in which Allah makes it clear that not everyone who is given the good things of this life can be said to have been given karaama, or that Allah has honored him, just as it is incorrect to believe that everyone whose wealth in this life has been restricted has been debased by Allah because of that. Rather, Allah ta'ala tests His servants with ease and plenty and with hardship and scarcity. He may give plenty and wealth in this life to those who He does not love, and who are not honored in front of Allah in order to draw them all the way out (istidraaj), getting them to show their true colors. On the other hand, He may shield the one whom He loves from the wealth of this world so that his rank may not be decreased, or so that he may not fall into that which Allah dislikes because of that wealth.

    The karamaat of the allies of Allah must have as their cause or reason faith and pious practice. Thus, whatever is brought about by kufr, corrupt conduct, or disobedience is a "miraculous" feat of an enemy of Allah, and not of the karamaat of His allies. Whoever has such astounding feats, but they do not come about through prayer, recitation of the Qur'an, remembrance of Allah, praying in the night, and making du'a or supplication, rather they come about through shirk (associationism) such as supplication of a dead person, or someone who is not present, or they come about with corrupt conduct and disobedience and the consumption of forbidden things such as snakes, hornets, beetles, blood and other unclean things or through singing and dancing and especially with the participation of women and young boys. The intensity of such feats decreases in the presence of the recitation of the Qur'an, and increases in the presence of the horns of Satan (music). Thus, he can dance through the night, but when prayer time comes, he prays sitting down, or prays quickly like the bobbing of a rooster's head. He detests hearing the Qur'an, and flees from it. It is difficult for him, he has no love in it nor does he experience any sweetness from it, but he loves listening to "clapping and whistling", and from it he experiences powerful feelings and inspirations. These are satanic states, and he is one of those intended by Allah's statement:

    [Whoever turns away from the reminder of the Merciful, we will assign a devil to him who will be a partner to him.] Qur'an 43/36

    The Qur'an is the "reminder of the Merciful" (Dhikr-ur-Rahman) mentioned in this verse. Allah said in another verse:

    [As for the one who turns away from My reminder (dhikriy), for him is an oppressive life, and We will bring him back on the day of Qiyama blind. He will say: My Lord, why have you brought me back blind, though I used to see? Allah says: In this way my verses came to you and you forgot them, and in the same way today, you are forgotten.] Qur'an 20/124-126

    The meaning of forgetting the verses of Allah here is to neglect their application. Ibn Abbas said:

    "Allah has undertaken, with respect to those who read His book and practice what is therein, that they would not become lost in this life, and would not suffer hardship in the next left..." then he recited the above verse. (Ibn Abbas)

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