14. Strength and jihad

15. Progress and advancement30 Love and brotherhood | The Prophet ( ) said: «Whoever possesses the following three qualities will taste the sweetness of eemaÃn: One to whom Allah and His Messenger become dearer than anything else, whoever loves his brother (or sister) solely for Allah's sake, and whoever hates to revert to disbelief just as he hates to be thrown into the Fire.» (recorded by Bukhari and Muslim) When Muslims love their brothers and sisters, they do so for the sake of Allah, so love for other Muslims is H connected to love for Allah ( ). They love each other and treat each H other in the manner that Allah ( ) has ordained. They love each other because they share a special bond that can never be broken: the H bond of faith in Allah ( ), the Creator of all humankind. It is a bond between hearts and minds that brings them close in a unique and special way; so much so that they are willing to sacrifice anything for each other, knowing they will gain the pleasure of Allah in the process.

Nothing is ever done for worldly gain or purpose. While scientific research has documented the benefits of social support, it is likely that the benefits of this exceptional relationship are indescribable. | The Prophet ( ) said: «A man went to visit a brother of his in another village. Allah sent an angel to wait for him on the road. When the man came along, the angel asked him: Where are you headed? He said: I am going to visit a brother of mine who lives in this village.

The angel asked: Have you done him any favour (for which you are now seeking repayment)? He said: No, I just love him for the sake of Allah. The angel told him: I am a messenger to you from Allah, sent 30 al-Hashimi, M. A., 2007, The Ideal Muslim Society: as Defined in the Quran and Sunnah, Riyadh: International Islamic Publishing House, pp. 25-26. to tell you that He loves you as you love your brother for His sake.» (recorded by Muslim) The Prophet ( | ) said: «None of you has belief until he desires | for his Muslim brother that which he desires for himself.» (recorded by Bukhari and Muslim) He ( ) also said: «The believers in their mutual love, kindness and compassion are like the human body; when one of its parts is in agony, the entire body feels the pain, both in sleeplessness and fever.» (recorded by Bukhari and Muslim) These hadiths, as well as others, highlight the selflessness of brotherhood and sisterhood in Islam. True Muslims will love their brothers and sisters in Islam with sincere and honest love, for the sake of Allah.

They will strive hard to maintain these ties of love and brother/sisterhood. They will want for others what they want for themselves and will not forsake them or cut off relations. Tolerance and forgiveness for mistakes are important parts of their character, and they will be certain to conceal the faults of their brothers and sisters. There will be no hatred, envy or malice, and they will not hurt the feelings of others by being hostile or argumentative. The sincere brothers and sisters will not backbite or gossip and will stop others who engage in this harmful behaviour.

They will be kind and generous to their brothers and sisters and will offer them sincere and constructive advice when necessary. They will make every effort to enjoin the right for them and forbid them from wrong. They will be loyal towards their brothers and sisters and defend them in their absence. The Prophet ( | ) reminded us of what is in store for the one who is a sincere brother or sister: «One who helps a fellow Muslim in removing his difficulty in this world, Allah will remove the former's distress on the Day of Judgment. He who helps to remove the hardship of another will have his difficulties removed by Allah in this world and the hereafter.

One who conceals the shortcomings of another Muslim will have his faults covered up in this world and the next by Allah. Allah continues to help a servant as long as he goes on helping his own brother (or sister in Islam).» (recorded by Muslim) | The Messenger of Allah ( ) said: «On the Day of Judgment, Allah, the Most High, will announce: Where are those persons who love each other for the sake of My pleasure? This day I am going to shelter them in the shade provided by Me. Today there is no shade except My shade.» (recorded by Muslim) Those who love each other for Allah's sake will find His shade on the day when there will be no H other shade. The rewards that Allah ( ) gives for this love are beyond our imagination and beyond what we are capable of earning.

They are far beyond the effort and sacrifice that we make. This reality emphasizes the importance of loving each other for the sake of Allah. Brotherhood in Islam is built upon love, faith and loyalty to the religion. Brothers and sisters in Islam share beliefs, values, and practices; this leads to the creation of a bond between their hearts and minds, a bond that is impossible to establish for any other reason and one that cannot be easily broken. The relationship is built upon cooperation, compassion and mutual support. {And hold firmly to the rope of Allah all together, and do not become divided.

And remember the favour of Allah upon you Ð when you were enemies and He brought your hearts together and you became, by His favour, brothers...} (Qur'an 3: 103) Alliance and dissociation Alliance and dissociation is an important concept related to community in Islam, and it is intricately tied to tawh.eed (belief in the Oneness of Allah). Alliance encompasses affection, assistance and mutual support; it means to help, love, honour and respect and be devoted to. It is a fundamental aspect of faith that a believer loves the prophets and those who follow them for the sake of Allah. They should be friends, protectors, helpers and supporters of one another. H Allah ( ) says: {Your ally is none but Allah and [therefore] His Messenger and those who have believed Ð those who establish prayer and give zakaÃt, and they bow [in worship].

And whoever is an ally of Allah and His Messenger and those who have believed Ð indeed, the party of Allah Ð they will be the predominant.} (Qur'an 5: 55-56) The Prophet (|) said: «The strongest bond of faith is loyalty for the sake of Allah and opposition for His sake, love for the sake of Allah and enmity for His sake.» (a sound hadith recorded by at.- T.abaraÃni) The opposite of this allegiance is dissociation, which is enmity or severance based upon animosity and distance. As believers, we should distance ourselves from those who actively oppose Allah (H) and His Messenger. This would include any of the disbelievers, such as the Jews or Christians, atheists or polytheists. There are many verses referring to this fact, and this issue has been discussed in some detail in Chapter Six, in the section on hatred. As was mentioned there, the reference is to those disbelievers, whether Jews or Christians, atheists or polytheists, who actively work to harm the Muslims or Islam.

Other disbelievers who have not received the message of Islam, or who have received the message and have not accepted it, but who do not harm the Muslims or Islam, nor do they help others to harm them, would not fall into this category. Allah (H) mentions in the Qur'an: {You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those Ð He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him Ð those are the party of Allah.

Unquestionably, the party of Allah Ð they are the successful.} (Qur'an 58: 22) Allah (H) says: {O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief. And whoever does so among you Ð then it is those who are the wrongdoers. Say [O Muhammad]: If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased, are more beloved to you than Allah and His Messenger and jihad [striving] in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.} (Qur'an 9: 23-24) {O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you nor the disbelievers as allies. And fear Allah, if you should [truly] be believers.} (Qur'an 5: 57) {O you who have believed, do not take the Jews and the Christians as allies.

They are [in fact] allies of one another. And whoever is an ally to them among you Ð then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people. So you see those in whose hearts is disease [hypocrisy] hastening into [association with] them, saying: We are afraid a misfortune may strike us. But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful.} (Qur'an 5: 51-52) These verses make clear the position that a believer should have towards others, depending upon their faith and belief.

Ibn Taymiyah stated: The obligation of the believer is to choose both his friends and his enemies for the sake of Allah. Whenever there are believers, he must ally himself with them, even if they have wronged him, since no personal offence can absolve one of the obligations of alliance in faith.31 31 al-Qahtani, 1999, p. 79. Three categories of people There are basically three categories of people: true believers, believers who mix good deeds with bad, and disbelievers. Each should be dealt with according to their level of faith. The believers are those who deserve complete loyalty due to H their belief in Allah ( ) and His Messenger, and their fulfilling of all obligations in terms of knowledge, belief, and actions.

They observe what has been enjoined upon them and leave that which has been H | forbidden by Allah ( ) and His Messenger ( ). Their love and loyalty, anger and enmity, are for the sake of Allah. The believers should be given complete alliance, support, and protection. As for the Muslims who embody both good and evil and mix obedience with disobedience (thus inspiring both love and hatred), they have the right to loyalty and devotion matching their level of goodness and also a degree of enmity according to the extent of their wrongdoing.32 A hadith in Bukhari gives the example of a Companion who used to drink alcohol; another man cursed him, but | the Prophet ( ) told him to not curse him because he loved Allah H ( ) and His Messenger. The disbelievers, due to their wilful disbelief in Allah and His angels, books, messengers, the Day of Resurrection and the hereafter, do not merit the compassion that believers and Muslims do.

They commit shirk by worshipping other than Allah: prophets, righteous people, idols and the like; they direct their love or supplication, fear or hope, glorification or dependence towards something or someone other than Allah. Ibn al-Qayyim wrote: Whoever denies the Messenger of Allah, withholds his obedience, disputes his authority, rejects his religion and follows 32 Ibid., p. 84. a path other than his, fails to enter into his compact, cedes to the ignorance in his soul, to whim and fancy of his heart, to the disavowal and disbelief in his breast, to the rebellion and revolt 33 of his body; he is the Ally of Satan. Alliance and dissociation, at a minimum, must be in the heart. Ibn Taymiyah stated: As for love and hatred in the heart, desire for or dislike of something, it must be absolute. It is not possible for this to be lacking, except if part of faith is also lacking.

As for one's actions in this world, this is according to ability and circumstance. When the likes and dislikes of the heart are totally sound then one's actions will follow this, in so far as one is able to act; but the fullness of the reward is due to the sincerity of the 34 heart. Enjoining what is good and forbidding what is evil The enjoining of good and forbidding of evil is one of the distinctive characteristics of the Muslim community. In the Qur'an, H when Allah ( ) mentions the attributes of the sincere believers and describes their mission in life, He often refers to the enjoining of 35 good and the forbidding of evil. {And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.} (Qur'an 3: 104) 33 Ibn al-Qayyim, Hidayat al-Hayara, p. 7; as quoted in al-Qahtani, 1999, p. 59. 34 Ibn Taymiyyah, Majmu` al-Fatawa, pp. 108-201: as quoted in al-Qahtani, 1999, p. 86. 35 al-Hashimi, 2007, p. 99. {The believing men and women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakaÃt and obey Allah and His Messenger.

Those Ð Allah will have mercy upon them. Indeed, Allah is exalted in might and Wise.} (Qur'an 9: 71) {[Such believers are] the repentant, the worshippers, the praisers [of Allah], the travellers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits [set by] Allah. And give good tidings to the believers.} (Qur'an 9: 112) The high status of enjoining the good and forbidding the evil is emphasized by its association in these verses with prayer, almsH giving, repentance, and obedience to Allah ( ) and His Messenger. {You are the best nation produced [as an example] for humankind. You enjoin what is right and forbid what is wrong and believe in Allah...} (Qur'an 3: 110) In this verse, the Muslim Ummah is described as the best nation due to the virtue of enjoining good and forbidding evil. This implies that other nations do not possess this quality. {...Help you one another in virtue, righteousness, and piety; but do not help one another in sin and transgression...} (Qur'an 5: 2) Enjoining the good and forbidding evil is an obligation upon every member of the community Ð men and women, rulers and S subjects, each according to his or her circumstances and ability.

Abu Sa`eed al-Khudri ( ) said that he heard the Messenger of Allah ( ) say: «Whoever of you sees an evil action, let him change it with his | hand; and if he is not able to do so, then (he must change it) with his tongue; and if he is not able to do so, then (he must change it) with his heart Ð and that is the weakest of faith.» (recorded by Muslim) Some people have special responsibilities to forbid evil because they may have more ability or power to remove it. These would include the rulers and scholars, as well as other people in positions of authority. As a communal obligation, if a Muslim or a group of Muslims repels the evil, the rest of the community is absolved of that responsibility. If, however, none of them repels the evil, although they have the ability to do so, then they are all counted as sinful. Enjoining good and forbidding evil can become an individual obligation if a person is the only one who knows about a particular evil or who is able to remove it.

It then becomes obligatory upon him or her to remove that evil, and neglecting to do so would be sinful. The effects of enjoining what is good and forbidding what is evil | are illustrated in the following hadith of the Prophet ( ), who said: «The person abiding by Allah's order and restrictions, in comparison to those who violate them, is like the example of those persons who drew lots for their seats in a boat. Some of them got seats in the upper part, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others), so they said: Let us make a hole in our share of the ship (and get water), saving those who are above us from our troubling them. So if the people in the upper part left the others do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe.» (recorded by Bukhari) Enjoining what is good and forbidding what is evil saves the disobedient, careless people as well as those who are obedient and righteous.

It leads to a society that is secure, moral, and prosperous Ð one in which the individual is able to reach his or her potential in the spiritual, psychological and social realms of life. Avoiding this responsibility leads to the opposite, which is deterioration and destruction, not only for those who make the mistakes but for all people Ð righteous and immoral, obedient and disobedient, pious 36 and evil. Life becomes challenging and unpleasant, corruption and immorality flourish unrestrained, and human potential and dignity 36 Ibid., p. 102. are suppressed. 37 Allah ( H ) mentions this in the Qur'an: {And fear a trial [affliction or punishment] which will not strike those who have wronged among you exclusively, and know that Allah is severe in penalty.} (Qur'an 8: 25) Dr. al-Hashimi describes this appropriately in the following manner: Evil may become widespread in a society and may be committed openly, and people may become used to it and keep quiet about it, and they may become so desensitized to it that they no longer feel that it is harmful to their religious commitment, morals and good traditions. So they become confused and are no longer able to distinguish between good and evil, right and wrong, .halaÃl and h . araà m. At this point the society's standards become turned upside-down, and people see sincerity, honesty and religious commitment as negligence, backwardness and strictness, and they see lying, betrayal and permissiveness as smartness, progress and flexibility.

So things are turned on their heads and 38 what is good becomes evil and what is evil becomes good! 37 Ibid., p. 105. 38 Ibid., p. 107. Satan, Jinn and Humans T he jinn are a third type of being, distinct from humans and H angels, who were created by Allah ( ). They were created from fire, and they live in a world of their own. They have some characteristics similar to humans, including the ability to think and reason. They are also able to choose between the paths of good or evil;1 therefore, H some of the jinn are Muslims who submit to Allah ( ), while others are disbelievers.

The Qur'an mentions: {And among us are Muslims [in submission to Allah], and among us are the unjust [those who deviate from the truth]. And whoever has become Muslim Ð those have sought out the right course. But as for the unjust, they will be, for hell, firewood.} (Qur'an 72: 14-15) Satan himself is from the world of the jinn. He is called Shayt.aÃn in the Arabic language, which means `arrogant rebel'. Another term that is used is Iblees, meaning the one `who has no good in him' or `who is lost and in despair'.2 Satan was thrown out of paradise due to his arrogance and pride, but he asked to be kept alive until the Day of Judgment. 1 al-Ashqar, U.

S. (1998), The World of the Jinn and Devils (J. Zarabozo, Trans.), Boulder, CO: Al-Basheer Company for Publications and Translations, pp. 5, 9. 2 Ibid., pp. 13-14. {[Allah] said: Descend from it [paradise], for it is not for you to be arrogant therein. So get out; indeed, you are of the debased. [Satan] said: Reprieve me until the day they are resurrected. [Allah] said: Indeed, you are of those reprieved.} (Qur'an 7: 13-15) X Satan then promised that he would try to mislead the offspring of Adam ( ) by plotting against them, with the goal of leading them to the hellfire. {[Satan] said: Because You have put me in error, I will surely sit in wait for them [humankind] on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You].} H (Qur'an 7: 16-17) Allah ( ) warns the humans about Satan, since he is a major test for them: {O children of Adam, let not Satan tempt you as he removed your parents from paradise, stripping them of their clothing to show them their private parts.

Indeed, he sees you, him and his tribe, from where you do not see him. Indeed, We have made the devils allies to those who do not believe.} (Qur'an 7: 27) {Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the blaze.} (Qur'an 35: 6) {...And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss. He [Satan] promises them and arouses desire in them. But Satan does not promise them except delusion.} (Qur'an 4: 119-120) Z Every human being has a demon-jinni that never leaves him or à 'ishah ( her. `A ) narrated: «The Messenger of Allah ( | ) went out at night, and I felt jealous.

When he came back, he saw what I was à 'ishah, do you feel jealous? I said: How could feeling and said: O `A one like me not feel jealous about one like you? He said: Your demon has come? I said: O Messenger of Allah, do I have a demon? He said: Yes.

I said: And with every person? He replied: Yes. I said: And with you, O Messenger of Allah? He said: Yes, but Allah helped me against him until he became a Muslim.» (recorded by Muslim) The Prophet (|) also said: «There is none among you except that he has a partner entrusted to him from among the jinn. The Companions asked: You too, O Messenger of Allah?

He responded: Yes, but Allah aids me against him so I am safe from him, and he only orders me to do good.» (recorded by Muslim) From the Qur'an and Hadith, we know that the world of the jinn comes into contact with humans, and they may influence us in various ways, as we will discuss below. The presence of the jinn is a major test because they have various methods to lead humans to commit shirk, which is the greatest of sins. One who takes Satan and his helpers as allies will eventually end up worshipping Satan in one form or another (especially through desires). Knowing this reality can assist us in taking the necessary steps to protect our faith and beliefs. Goals of Satan The main goal of Satan is to send as many humans and jinn as possible to the hellfire, and to prevent them from entering paradise.

Allah (H) says: {...He only invites his party to be among the companions of the blaze.} (Qur'an 35: 6) As mentioned above, this is the reason that Allah (H), out of His mercy, warns us about Satan and his helpers. If we did not have this knowledge, we would certainly be defeated and be of the losers. There are sub-goals that Satan focuses on in an effort to reach his main goal. The primary one is to lead people to disbelief and worship of beings or idols other than Allah (H). {[The hypocrites are] like the example of Satan when he says to man: Disbelieve. But when he disbelieves, he says: Indeed, I am dissociated from you.

Indeed, I fear Allah, Lord of the worlds.} (Qur'an 59: 16) Disbelief may take a variety of forms such as atheism, any religion other than Islam, claiming to be Muslim but committing shirk, praying to saints, circumambulation of graves, and so forth. The Prophet ( | ) said: «O people, Allah has commanded me to teach you that which you do not know, which He has taught me today. (It is that) any bounty which I have conferred upon them is lawful for them. I have created my servants with a natural inclination towards My worship, but the devil turns them away from the right religion. He makes the things that are unlawful to be lawful and he orders them to make partners with Me although they have no authority to do so.» (recorded by Muslim) If Satan is unsuccessful in leading the humans into disbelief, he will attempt to guide them into sins, block them from doing good deeds, and stir enmity and hatred amongst their brothers and sisters in Islam, as demonstrated in the following verses and hadith: {He only orders you to evil and immorality and to say about Allah what you do not know.} (Qur'an 2: 169) {Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer.

So will you not desist?} (Qur'an 5:91) The Prophet ( |) said: «Satan sits on all the paths of the children of Adam. He sits in the path to Islam and says: Will you embrace Islam and leave the religion of your father and grandfathers? The man disobeys him and embraces Islam. Then he sits in the path to migration and says: Will you emigrate and leave your native land? The emigrant is like one on an arduous journey.

The man disobeys him and emigrates. Then Satan sits in the path to jihad and says: The struggle is with your life and wealth. If you fight, you will be killed, your wives will marry others, and your wealth will be distributed. He disobeys him and engages in jihad. Whoever does that has the right from Allah to enter paradise...» (a sound hadith recorded by Ah.mad, an-NasaÃ'i and Ibn H . ibbaÃn) If Satan is unable to block the people from doing acts of obedience, then he will try to destroy any acts of obedience or H worship, and this will result in the reduction or removal of rewards.

Since Muslims are closest to Allah ( ) while they are in prayer, Satan comes to them at this time, whispering to them and trying to distract them with the affairs of their lives and various other thoughts. A Companion came to the Prophet ( | ) and said: «Satan comes between me and my prayer and my recitation of the Qur'an and confuses me. The Prophet ( | ) said: That is a devil called Khanzab. If you feel that occurring to you, seek refuge in Allah from him and spit (or blow) on your left side three times. The Companion said he did so, and Allah took that devil away from him.» (recorded by Muslim) The Prophet ( | ) also said: «Definitely when Satan hears the call to prayer, he turns his back and flees, noisily breaking wind in order not to hear the call.

After the call is over, he returns to whisper to those who are about to pray. When the second call is made, he again flees and noisily breaks wind in order not to hear the call. Again, when the call is over, he returns to (the people praying) and whispers to them (to distract them from the prayer).» (recorded by Muslim) Satan may also attempt to physically or psychologically harm the Muslims. Satan actually touches the human at birth, as indicated by several hadiths. The Prophet ( | ) said: «Every child of Adam is touched by Satan on the day that his mother gives birth to him, except Mary and her son.» (recorded by Muslim) Throughout their lifetime, Satan will attempt to harm human beings in various ways.

He may come to them in dreams, which can be disturbing and cause psychological distress. | The Prophet ( ) said: «...There are three types of dreams: 1. Glad tidings from Allah, 2. what is suggested by Satan to frighten the dreamer, 3. the reflection of the thoughts and experiences one has during wakefulness. If someone has a dream which he dislikes, he should not tell it to others but should get up and perform prayer.» (recorded by Bukhari and Muslim) | The Messenger of Allah ( ) also said: «A good dream is from Allah, and a bad dream is from Satan. So if one of you sees (in a dream) something which he dislikes, when he gets up, he should spit thrice (on his left side), and seek refuge from Allah from its evil, then it will not harm him.» (recorded by Bukhari and Muslim) JaÃbir ibn `AbdullaÃh narrated that: «A Bedouin came to the | Prophet ( ) and said: O Messenger of Allah, I saw in a dream that it was as if my head was cut off and rolled away, and I went after it to | catch it. The Messenger of Allah ( ) said to him: Do not tell people that Satan makes fun of you in your dream.» (recorded by Muslim) Satan may also sleep in the home and eat of the food over which | Allah's name has not been mentioned.

The Prophet ( ) said: «If a man enters his house and remembers Allah while entering and while eating, Satan says: There is no place to pass the night and no dinner. But if he enters without remembering Allah while entering, Satan says: You have found a place to pass the night. And if he does not mention Allah's name before eating, he says: You have found both a place for the night and dinner.» (recorded by Muslim) S At the time of death, Satan may attempt to cause the believer to | go astray. Abu Yusr ( ) reported that: «The Prophet ( ) used to seek refuge from that time. He said: `O Allah...I seek refuge in you from Satan causing me to fumble at the time of death...'» (a sound hadith recorded by an-NasaÃ'i) Whispering of Satan One of the main ways that Satan influences humans is by whispering into their hearts and affecting their thoughts and feelings.

X It was the whispering of Satan that led Adam ( ) to disobey Allah's command: {Then Satan whispered to him; he said: O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?} (Qur'an 20: 120) It is important to note that whispering may also come from the nafs itself, which may be inclined to evil, or from devils among humankind. Satan attempts to confuse the human with doubts, suspicion, and scepticism. Allah (H) mentions this phenomenon in the Qur'an: {And We did not send before you any messenger or prophet except that when he spoke [or recited], Satan threw into it [some misunderstanding]. But Allah abolishes that which Satan throws in; then Allah makes precise His verses. And Allah is knowing and Wise. [That is] so He may make what Satan throws in [asserts] a trial for those within whose hearts is disease and those hard of heart.

And indeed, the wrongdoers are in extreme dissension. And so those who were given knowledge may know that it is the truth from your Lord and [therefore] believe in it, and their hearts humbly submit to it. And indeed is Allah the guide of those who have believed to a straight path.} (Qur'an 22: 52-54) The Prophet (|) warned the believers about such doubts when he (|) said: «Satan will come to one of you and say: Who created this and that? until he asks: Who created your Lord? When he comes to that, one should seek refuge in Allah and stop (such idle thoughts).» (recorded by Bukhari and Muslim) Some of the Prophet's Companions (may Allah be pleased with them) even complained about such thoughts. «Some of them came to the Prophet ( | ) and said: We find in our mind great things that we | cannot dare talk about! He asked them: Does it really occur to you?

They said: Yes. The Prophet ( ) said: This is the clear faith.» (recorded by Muslim) His last statement indicated that their rejection and repulsion of such thoughts was a clear sign of true faith. In another hadith, a man came to the Prophet ( | ) and said: «My | soul says something to me concerning which I would rather be turned to ashes than convey it to others. The Prophet ( ) said: All praise is due to Allah who rejects the orders of the whisperer.» (a sound hadith à wood) recorded by Abu Da H As mentioned above, when the believers try to be steadfast and | constant in their prayer and remembrance of Allah ( ), Satan comes and attempts to interrupt them through whisperings. The Prophet ( ) recommended that we seek refuge with Allah from Satan and spit (without emitting spittle) to our left, three times.

People will not be held accountable for the whispering that comes from Satan or from their own nafs as long as they do not act upon it or speak about it. They should resist the thoughts and apply the prescriptions from the Qur'an and Sunnah for this type of difficulty. If they do not attempt to resist the thoughts and they follow those inclinations, they will be punished accordingly. Magic The verb form of sih.r (magic) is sah.ara, which means to 3 bewitch, charm, enchant, or infatuate. It usually involves some type of incantation, either spoken or written, or some action that will affect the body, heart, or mind of the bewitched without coming in contact 4 with him or her.

This is generally considered to be caused by hidden 3 Wehr, 1974, p. 400. 4 Philips, A.A.B., 1997, The Exorcist Tradition in Islaam, Sharjah, United= or subtle forces and includes sorcery, witchcraft, and divination.5 Sih.r has the same root as the noun sah.ar, which is the time between the ending of the night and the beginning of a new day. This time has a blend of shades of darkness of night and some rays of the light of day, and for this reason it has a double nature, just as magic has.6 The majority of scholars have ruled that magic is real, due to the evidence in the Qur'an and the Hadith. Magic may affect the eyes and give the appearance that something has happened, when in reality, it has not happened at all. X This is mentioned in relation to the magicians of Pharaoh at the time of Prophet Moses ( ): {He [Moses] said: Throw, and when they threw, they bewitched the eyes of the people and struck terror into them, and they presented a great [feat of] magic.} (Qur'an 7: 116) As an illusion, it is the sight that is deceived and not the actual substance. Another verse, about the same story, mentions the deceptive appearance of magic: {They said: O Moses, either you throw or we will be the first to throw.

He said: Rather, you throw. And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes].} (Qur'an 20: 65-66) This deception can take many forms, depending on the specific goals of the magician. One of the purposes of magic is to produce fear and apprehension within the heart of the observers so that they will submit to the magician and do as he or she requests.7 The next verse =Arab Emirates: Dar Al Fatah, p. 98. 5 Philips, 2005, p. 97. 6 al-Sha'rawi, 1995, p. 15. 7 Ibid., p. 21. indicates this, as Moses ( X ) himself became somewhat alarmed: {And he sensed within himself apprehension, did Moses.} (Qur'an 20: 67) This is also highlighted in the first verse above: {...they bewitched the eyes of the people and struck terror into them...} (Qur'an 7: 116) But Allah ( H ) comforted Moses (X ) and reduced his worry: {We [Allah] said: Fear not. Indeed, it is you who are superior.} (Qur'an 20: 68) Allah ( H ) reminds Moses ( X ) that He is more powerful than the tricks and deception of Satan. This is the main lesson to be gained from the trial of magic.

Magic is one of the methods commonly used by Satan to deceive people and to draw them into false worship. This applies both to the one who does magic and the one who requests his or her services. H People become convinced of the magicians' special powers and attribute to them abilities that belong only to Allah ( ). It is for this reason that magic is considered to be a great evil, with the resultant penalty of death. Magic and its effects result from the influence of the jinn.

Since jinn have strength and power beyond that of humans, anyone who seeks their assistance will have additional power and ability. This is the reason that they are able to do things that ordinary people are not 8 | able to do. It also explains why magic is considered to be a form of shirk and one of the greatest evils. The Prophet ( ) said: «Avoid the seven deadly sins. He was asked: O Messenger of Allah!

What are they? He said: Ascribing partners to Allah, sorcery, taking the life which Allah has forbidden except through justice, devouring usury, devouring an orphan's wealth, defecting from the battlefield, and 8 Ibid., 1995, p. 26. accusing and libelling chaste and pious believing women.» (recorded by Bukhari and Muslim) | The Prophet ( ) also said: «He who consults a diviner or a soothsayer, and believes what he says, will have disbelieved in what was sent down to Muhammad (the Qur'an).» (a sound hadith recorded by Ah.mad and al-H . aÃkim) Magic entails shirk in three aspects: 1. It involves seeking the assistance of devils, relying upon them for help, and doing things they desire in return for their services;