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PART 1 : THE NATURE OF SHAYTAAN 2

1. WHAT IS SHAYTAAN? 2
2. WHAT IS THE BELIEF OF THE AHL US-SUNNAH REGARDING THIS MATTER? 2
3. THE CREATION OF AADAM. 3
4. THE ANGELS PROSTRATE TO AADAM AND IBLEES REFUSES. 3
5. AADAM, EVE AND IBLEES GET EXPELLED FROM PARADISE AND ARE SENT TO THE EARTH. 4
6. WHAT IS THE GOAL OF SHAYTAAN? 4
PART TWO : THE WAYS AND MEANS OF SHAYTAAN IN MISLEADING 5
1. INCITING DISCORD AND BAD SUSPICION 6
2. BEAUTIFYING INNOVATIONS 6
3. EXAGGERATING ONE MATTER OVER ALL OTHERS 7
THE INDIVIDUAL 8
THE COMMUNITY 8
4. PROCRASTINATION AND SAYING 'SOON` 14
5. FALSE PERFECTION 15
6. NOT HAVING THE CORRECT PERCEPTION OF ONESELF 16
7. DOUBT 17
8. FEAR 18
PART THREE : MEANS OF PROTECTION 20
1. KNOWLEDGE 20
2. SINCERITY 21
3. REMEMBRANCE 22
4. SEEKING REFUGE IN ALLAAH 22
5. RECITING THE PRESCRIBED PORTIONS OF THE QUR`AAN 22
6. KEEPING GOOD COMPANY 23
BIBLIOGRAPHY 24
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UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 1
Indeed, aII Iraise leIongs lo AIIaah. We praise Hin, seek His aid and His Iorgiveness. We seek
refuge in AIIaah fron lhe eviIs of our souIs and lhe eviIs of our aclions. Whonsoever AIIaah guides
lhere is none lo nisguide and vhonsoever AIIaah nisguides lhere is none lo Iead aslray. I lear
vilness lhal lhere is none vorlhy of vorship excepl AIIaah , aIone, vilhoul any parlners and I lear
vilness lhal Muhannad is lhe servanl and nessenger of AIIaah.
To proceed:
The lesl speech is lhe look of AIIaah and lhe lesl guidance is lhe guidance of Muhannad. The
vorsl of affairs are lhe nevIy invenled nallers and every nevIy invenled naller is an innovalion
and every innovalion is in lhe HeIIfire.
UnforlunaleIy, in lhe nodern lines, lhe nusIins have lecone Iess conscious of lhe exislence of
Shaylaan due lo lheir leing occupied vilh lhe pursuils and pIeasures of lhis vorId. He is no Ionger
perceived as a lhreal or as an eneny. As a resuIl of pulling our guard dovn, Shaylaan has laken fuII
advanlage of our heedIessness and veakness lo recruil heIpers and arnies fron anongsl us lo aid
hin in his nischief and deslruclion. AIIaah has aIready varned us:
IIiiv v 1 1 nnoo ccnn]]ooiin v n voon n ,o ,ov v O O ((n ni ivvccn n oo{ { //vvvvvvn n nnoo o o ..oo..nnii nnvv,,vv vvnn, , {{oo nnvv nnc c ..vv. . o ,o o ,ov v vvn n
ccnnccnn, , vv..oo..ccvv. .
11
The foIIoving is a is lrief oulIine of Shaylaan and incIudes a descriplion of lhe vays and neans he
uses lo nisIead nankind fron lhe slraighl palh of AIIaah. Mosl of lhe seclion on lhe Ways and
Means of Shaylaan in MisIeading has leen lransIaled and enended fron AlduIIaah aI-Khaalirs
look: The Ways of Shaylaan in Allacking lhe Righleous. We hope lhal AIIaah lenefils us ly il and
lhal he nakes lhis snaII efforl for His sake aIone and in our favour on lhe Day of }udgenenl.
Alu Iyaad
IsIanic Sociely
Universily of Lssex
March 1995
1
Yaa Seen 36:6O
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 2
PART 1 : THE NATURE OF 5HAYTAAN
. . @@bbt t ii __bbg gtt oo??
Is he reaI` Is he jusl a concepl, an idea` Or he jusl a synloIic figure` This is an inporlanl poinl in
Aqeedah (BeIief). Sone peopIe acluaIIy lhe reaIily of lhe }inn
1
and expIain lhen avay saying lhal
lhey are nereIy lhe eviI lhoughls and suggeslions one has or lhal lhey are lhe spirils of lhe ceIesliaI
lodies.
BeIieving in lhe }inn is parl of lhe leIief in lhe unseen and no MusIins failh can le conpIele unliI he
accepls and affirns lhe unseen nallers regardIess of vhelher il agrees vilh his underslanding and
inleIIecl or nol. The exislence of lhe }inn is proven ly lolh reveIalion and daiIy experience.
Iurlhernore, lhe reaIily of lhe }inn and lheir lrue nalure is expIained ly lhe Quraan and lhe Sunnah.
AIIaah lhe LxaIled said confirning lhe exislence of }inn:
1 1 vviiv v n noo ..ccvvc c nnc c }}iinn nn vvnnv v ^c ^cn n cc__.c .c nnvv nncc, , nnvv, , ..oo..nnii n nc c
!!
He aIso said:
vv, , ii nnvv. . cc ccn n cc..ccvvccv v o o nnc c nnvv v v . .oonnvvnn, o , o{ { nnc c }}iinn nn i i. .ccnnccvv... ...

And aIso:
IInncc, , ..ccc c ..oonnc c nnccn n vvnnoonn. . nnvvnn[[iinnv v . .nno o ..oovvv v . .cc cc[ [ cc{{vvc c ..iin n . .oonnc c nnccn n vvnnoonn. . nnc c }}iinn nn vvnnv v nncc, ,
iinn..ccvv..ccv v nnccn n iin n nnii..vviivvvvnn.c .c
!!
And lhe Messenger (sas) said: There are lhree lypes of }inn. One lype of }inn fIies in lhrough lhe sky,
anolher lype is in lhe forn of snakes and dogs and lhe lhird lype is acluaIIy Iocaled in one pIace lul
lraveIs around.
5
)). . @@bbt t ii ttbbe e @@eettiiee( ( oo( ( ttbbe e __bbt t uu--__uuoo oob b rreeggrrddiiog og ttbbii mmtt tteerr??
Our leIief is lhal Shaylaan is fron lhe }inn. AIIaah lhe LxaIled said:
1
i.e. ZafruIIaah Khan - a Qadiani - in his lransIalion of lhe Quran says lhey are nereIy lhe eIile, professionaI
peopIe of lhis vorId vho are hidden fron lhe resl of sociely.
2
Dhaariyaal 51:56
3
}inn 72:1
4
}inn 72:6
5
Reporled ly Baihaqi and Talarani
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 3
//nnv v . .nnccn n ++c c ..vviiv v o o nnc c vvnncc. . oo. .vvc c o o //vvvvvvnn, , nncc, , vv oo. .vvccv v c c__.c .c 11cc cc... . 11c c ..vv. { . {oon n vvnnoonn
nnc c }}iinn nn vvnnv n v nc c cccc ccv v { {oon n nnc . c .oonn nnvvnnv v o o{ { nnii. . oov v
11
The }inn vere crealed lefore nankind fron a snokeIess fire:
//nnv v nnc c }}iinn nn, , ++cc ..ccvvccv v nnccn n vv{{oocciinnc c {{oon n nnc c ..nnoo[[cccc.. { .. {vvnnc c
!!
So lhe }inn Iived and exisled lefore nankind and lheir responsiliIily is lhe sane as ours: lo vorship
AIIaah aIone vilhoul associaling any parlners lo Hin. They have free viII and choice as ve do and
lhey are aIso responsilIe for lheir aclions jusl Iike us. We do nol knov lhe exacl nalure of hov and
vhere lhey Iived lefore lhe crealion of Aadan, lul if AIIaah has nol inforned us vilh such delaiIs
lhen lhey have no inporlance and knoving lhen vouId nol lenefil us in any vay. Therefore il is nol
vorlh pursuing.
)). . bbe e @@rreettiiooo o oo( ( __d dmm..
Afler lhe }inn, AIIaah crealed Aadan. Aadan vas lhe Iasl of aII of AIIaahs crealions. Iln aI-Qayyin
in his look 'AI-Iavaaid gives len reasons vhy Aadan vas crealed Iasl. We viII nenlion a nunler
of lhen:
Onc: So lhal lhe residing pIace of Aadan and his offspring is aIready prepared for
lhen.
Twn: Thal he (Aadan and his offspring) is lhe end for vhich everylhing lesides hin
vas crealed (lhe heavens, earlh, sun, noon, slars, Iands rivers and olher such lhings.)
Thrcc: Thal lhe nosl skiIIed of crealors or nanufaclurers aIvays conpIeles his aclion
vilh lhal vhich is lhe lesl and lhe nosl perfecl (of His crealion) jusl as he legan il vilh
ils foundalions and ils piIIars.
Fnur: Thal AIIaah deIayed lhe lesl of (reveaIed) looks, nessengers and connunilies liII
lhe end of line (i.e. Muhannad (sas), lhe Quraan and lhis Unnah) and nade lhe
Hereafler leller lhan lhe presenl. Likevise He nade lhe lesl of His crealion Iasl.
. . bbe e __og ogeett pprroottrrtte e tto o __d dm m ood d __bbttee ee rree((uuee..
IoIIoving lhe crealion of Aadan, AIIaah asked lhe AngeIs and lhe }inn lo proslrale lo Aadan. The
significance in lhis aclion vas lhe oledience of lhe AngeIs and }inn lo lheir Maker and Crealor. Il
does nol inpIy vorship of Aadan lecause lhe connand lo do so originaled fron AIIaah, lhe
LxaIled. AII of lhen proslraled excepl IlIees. This slory is nenlion seven lines in lhe Quraan and in
differenl conlexls. We viII quole one of lhen fron Surah aI-Araaf:
1
Kahf 18:11O
2
Hijr 15:27
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 4
11 ii. . ++c c ..nno o ..ccvvccv v ,o ,ov v vvnnv v vv..c c ,o ,ov v . .nnvvcc. . IInnccn n ++c c ..vviiv v o o nnc c vvnncc..: : TToo. .vvc c o o //vvvvvvnn, , vvnnv v nncc, ,
oo..ccv v v voo. . ((vv oo{ { nnccnn) ) cc__.c .c 11cc cc... . 11c c cc{{vv..ccv v o o c c oo{ { nnoo..c c ..nno o oo..ccv v v voo..nn. .
((// vv vvnn) ) ..vviivv: : ++nnvv cc..ccnnccv v ,o ,ov v {{oon n oo..iinn vvoo..n n ..nnccn n 1 1 ..oonn nnvvnnvvccv v ,o ,ovv. . 11c c ..vviivv: : 1 1 vvn n cc cc nnvvn n
nniinn. . oov v ..ccvvccv v n nc c {{oon n {{iic c vvnnv n v niin n {{oon n ..vv,,. . // vv vvn n . .vviivv: : cc vvoo..n n {{oon n nncccc: : 11 ii. . nnoo { {oo ,o ,ov v o o c c
vv o ovvnn nncccc. . cc oovv { {oo ,o ,ov v vvc c vvnnoonn. . nnc c ..nnvv oonncc... .
11c c ..vviivv: : ii..c c nnc c cc..iic c i i nnc c vvvv, , nncc, , vvc c vvii..ccv v v v. . // vv vvn n . .vviivv: : oov v vvc c vvnnoonn nnoo..c c ..nno o nnvv..c c
cc..iicc. . 11c c ..vviivv: : c. c.vvvv..c c ,o ,ov v nnvv..c c nnvvvvc c nnc c o o vv. .vv,,, , 1 1 ..i i i ic c iin n ..vvii { {oo nnccn n oon n oovv vviinn TTvvnn. .
IInnccn n 1 1 ..i i vv vv..[ [ nnccn n {{oon n cc{{ooc c nnccn n vvnnv v ccnniinnv v nnccnn, , {{oon n nnccii iinn vvnnv v nnccii cc{ {. . //nnv v ,o ,ov v ..i i
nnoo { {iinnv v n noo. . oo{ { nnccn n nnvvnn[[{{vv..
11
So IlIees refused oul of arrogance, cIaining he vas leller lhan Aadan. He aIso lried lo pul lhe lIane
on AIIaah ly saying EHFDXVH\RXKDYHPDGH PH JRDVWUD\. Then, knoving he vas dooned he asked for
respile in order lo nisIead nankind. He aIso nade il cIear lhal he viII allack lhe progeny of Aadan
fron every singIe avenue possilIe, regardIess of ils nalure and significance. This is sonelhing lo le
caulious and avare of and vhich ve shaII expand upon in lhe nexl chapler inshaaaIIaah.
. . __d dmm. . __vve e ood d __bbttee ee ggeet t eexxppeett tteed d (r (room m rrd diie e ood d rre e eeoot t t to o ttbbe e __rrttbb..
AIIaah pIaced Aadan and Lve in lhe Carden vhere Shaylaan cane lo lhen, svore lo lhen he vas
lheir sincere adviser and deceived lhen inlo disoleying lheir Lord. AIIaah lhen said lo lolh parlies:
11c c ..vviivv: : cc vvoo..n n vv oo{ { ,o ,ov v {{oon n nnii. . vvvvccnn, , vv. . ccnnccnniicc. . oonnc c o o vvnnoonncc. . //nnv v i i{{, , vv. . ii. . .c .cvviinn, , nnccc c
..oonncc. . o ,o o ,ov v vviivvvvnn.c .c {{oon n ^c ^c, , ..nnoocc..cc {{oo oo... . ^^, , vviivvvvnn.c .c ..i i nnoo o o vv. .vv,,, , nnoo ..i i nnc c {{vv i inno o
nnii..cc,,. . vv ..nnoocc..cc vvnn. . vv..vv, , {{oon n ^^, , vviivvvvnn.c .c {{oo nniin n ii. . v v n nvv oo..ccv v v voo..n n vvnnv v . .oonn. .ii..ccv v i i{{c c vvnnv v
++c c ..nnvv vvii..c c nniin n vv i innv v o on n nnc c IIvv, o , o{ { }}vvvvccnnccnn. .
11c c ..i i ..vv,,: : O O nn, , oovv: : ++nn, , nnvv..c c ,o ,ov v vvii..ccv v n nc c vv i innv v . .nni ic c 1 1 nnvvv v . .iinn cc{{oocc. . 11c c ..i i ..vv,,: : IInnvv. . vviiv v
,o ,ovv, , ..nnccn n OOvv ..iinn. . ..vvnnc c o ,o o ,ovv, , vvii..ccvvvv nnccn n vvnnv v . .o o i i[[cc..ii..c c oon n nnii. . IIvv, , ..i i ,o ,ov v c c vvii..ccvvvvccvv..
!!
Then AIIaah decreed lhal lhe IiveIihood of Aadan and his offspring vouId le upon lhe Larlh for a
delernined period. Their enenies, Shaylaan and his lroops, vouId aIso Iive vilh lhen in order lo
pul lhen lo lriaI and nisIead lhen fron lhe Slraighl Ialh of AIIaah lo aII lhe olher divergenl palhs,
lhe palhs of sin, innovalion, disleIief, associaling parlners vilh AIIaah, leing ungralefuI for His
favours and lounlies, dishonouring lhe parenls, leing unjusl lo olher nusIins, alandoning lhe
reIigion and nol Iearning il and olher such nallers.
. . @@bbt t ii ttbbe e ggoot t oo( ( __bbg gtt oo??
AIIaah has inforned us lhal Shaylaan is an avoved eneny lo nankind:
1
Araaf 7:11-18
2
Taa Haa 2O:123-126
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 5
IIiiv v 1 1 nnoo ccnn]]ooiin v n voon n ,o ,ov v O O ((n ni ivvccn n oo{ { //vvvvvvn n nnoo o o ..oo..nnii nnvv,,vv vvnn, , {{oo nnvv nnc c ..vv. . o ,o o ,ov v vvn n
ccnnccnn, , vv..oo..ccvv. .
11
Oul of His Mercy and care for his servanls, AIIaah lhe LxaIled has inforned lhen aloul Shaylaan,
his goaIs, his vays and neans in order lo heIp lhen againsl hin. He said regarding one of lhe
grealesl goaIs of Shaylaan:
11c c oonn, , iinn..iicc. . nnii. . vvvn vnccccnn. . . .o o nnvv nncc, , c. c.oonnc c iinnnnv viivvnn. . oo{ { nnc c vv::iinn IIiic c
!!
Thal lhey nay lecone inhalilanls of lhe Iire due lo disleIief, associaling parlners vilh AIIaah,
disoledience lo AIIaah, conniling sins and olher such enlicenenls. AIIaah aIso inforns hov he
vhispers lo nankind lhen lurns on his heeIs fearing AIIaah hinseIf:
ii[[c c nnc c c c_v _vnnc c oo{ { nnvv,,vv vvn n . .nnccn n nnc c ..vv,,. . o o nnvvnn: : IIii..cci icc..c c ((oo c c vn vnvvcc{{vv)): : o o ..nnccn n nnc c vvii..cci icc..cc. .
((oo ii. . vn vnvvcc{{vv) ) nnc c ((nnvv,,vv vvnn) ) ..vv,,..: : 1 1 vvn n {{cc cc {{oon n ,o ,ovv. . 11nnvvcc ccv v 1 1 {{ccvv // vv vvn n nnc c oov v o o{ { vv nnc c ++oovv... .

We viII nov Iook al sone of lhe nany vays and neans lhal Shaylaan uses for his goaIs and
oljeclives vilh regard lo lhose vho are enenies lo hin, naneIy, us.
PART TWO : THE WAY5 AND MEAN5 OF 5HAYTAAN IN
MI5LEADING
There are nany vays vhich Shaylaan has al his disposaI. This is so lecause he aIso has friends and
aIIies fron anong nankind. Sonelines lhese friends and aIIies are nol conscious lhal lhey are in facl
vorking for hin (lhese incIude nusIins). Shaylaan is a nasler pIanner and aII lhe nischief in lhe
vorId is a resuIl of his nisguidance, hovever, aII of his handivork is under AIIaahs conlroI and viII
and visdon. In lhe sighl of AIIaah and lo lhe leIievers, lhe pIan of Shaylaan is very veak:
1
Yaa Seen 36:6O
2
Iaalir 35:6
3
Hashr 59:16
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 6
o o {{iinn vvvviinn. . nnc c vvi icc. . oo{ { nnvv,,vv vvnn, , nnc c vvn n oo{ { nnvv,,vv vvn n ii. . iinnvvcc ccv v . .ccvv[ [
11
11. . nc nciittiing ng DDiissco corrd and d and BBad ad 88uussppiicciion on
The Messenger (sas) said: Indccd, Ib!ccs has dcspaIrcd that thc rIghtcnus may wnrshIp hIm ... but
hc wI!! strIvc tn IncItc dIscnrd amnngst thcm. |Reporled ly MusIinj
Meaning lhal he viII cause lhen lo argue and hoId grudges againsl one anolher, lo spread lriaIs
anongsl lhen and nake lhen occupied vilh each olher naking lhen forgel AIIaah, lheir Lord. In
anolher narralion fron Inaan MusIin, lhe Messenger (sas) said: 5haytaan has dcspaIrcd that thc
pcrfnrmcrs nf praycr In thc ArabIan pcnInsu!a may wnrshIp hIm.
Having eviI lhoughls and suspicions is aIso a halil vhich Shaylaan induces. The vife of lhe Irophel
(sas) and Molher of lhe BeIievers, Safiyyah (ra) said: The Messenger (sas) vas in secIusion in lhe
nosque. I cane lo visil hin al nighl line and conversed vilh hin. Then I gol up lo Ieave and relurn
lo ny house and he gol up vilh ne lo acconpany ne. Tvo nen fron lhe Ansaar vaIked passed us -
nay AIIaah le pIeased vilh lhen - and vhen lhey sav lhe Irophel (sas) lhey hurried. The
Messenger (sas) lhen said: Cnmc Hcrc! 5hc Is 5afIyyah bInt Hayy. The lvo nen lhen said: Hov
free is AIIaah fron aII shorlconings O Messenger of AIIaah. Then lhe Messenger (sas) said: Indccd
5haytaan f!nws thrnugh thc 5nn nf Aadam !Ikc thc b!nnd f!nws (In hIs vcIns) and I fcarcd that hc
mIght thrnw snmc cvI! Intn ynur hcarts sn that such and such mIght bc saId. |Reporled ly
Bukhaareej.
Il is olIigalory lherefore, vhen you sland in a pIace and a lad opinion or suspicion is leing forned
aloul you lhal you expIain lo lhe one vho is valching you or Iislening lo your speech unliI no
chance renains for any doulls or suspicions. Suspicion is one of lhe areas fron vhich Shaylaan
allacks. He nakes you conslanlIy olserve peopIe and Iislen lo lheir vords so lhal you nisinlerprel
lhen and forn a lad opinion accordingIy.
Anolher vay lhis happens is lhal he nakes you suspicious of yourseIf in your prayer, or vhen
perforning vudhoo. He suggesls in your nind lhal perhaps you did nol do such and such or recile
such and such, vhy donl you do il again. So nany peopIe end up confused due lo lhese eviI and
nischievous vhisperings and find disconforl vhen perforning lhese acls of vorship.
22. . BBeau eauttiiffyyiing ng nno nnovvaattiion onss
A vay in vhich Shaylaan leaulifies innovalions is ly vhispering lo soneone: The peopIe in lhis line
have Iefl lhe Deen and lheir relurning lo il seens difficuIl. Why donl ve do sone acls of vorship
and add lo lhen so lhal lhe peopIe are allracled ly lhen lo lhe reIigion. He aIso cones lo peopIe and
says: 'IeopIe are far avay fron lhe Deen, perhaps if ve lring sone hadeelhs vhich viII insliII fear
1
Nisaa 4:76
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 7
inlo lhen or increase lheir aspiralions lhey viII relurn lo lhe Deen. So as a resuIl lhey invenl
hadeelh allriluling lhen lo lhe Messenger (sas). They lhen say: We do nol Iie againsl lhe Messenger,
ve Iie for hin!!
They inpule Iies againsl lhe Messenger and invenl hadeelh lo scare lhe peopIe. So lhey descrile
HeIIfire in a slrange and unheard of vay and Iikevise for Iaradise, lhinking lhey are doing good.
Shaylaan has cerlainIy deceived lhen. Sufyaan alh-Thavree (rh) said: S|aq|aan is ncrc p|casc ui||
inncta|icn ||an sin, occausc cnc can rcpcn| frcn sin u|crcas cnc cannc| rcpcn| frcn inncta|icn occausc |c
||in|s i| is scnc||ing gcc.
Innovalion is fron lhe handivork of Shaylaan and occurs in lolh leIief and aclion. Il is nore
deslruclive lhan sin lecause lhe danage faIIs upon lhe reIigion ilseIf and lhe unily of lhe nusIins.
The effecls of sins do nol harn lhe reIigion and faII upon peopIe onIy. This is one of lhe nosl
poverfuI of Shaylaans looIs and has indeed leen used effecliveIy ly hin in aII lhe nusIin Iands,
each of vhich possesses unique, differenl innovaled acls of vorship and a variely of confIicling vays
of perforning lhen.
You viII aIso find lhal lhis is lhe vay Shaylaan has used lo insliI ennily and halred inlo lhe nusIins
hearls, one lo anolher. He seduces sone of lhen lo alandon lhe Sunnah, fron renaining firn and
palienl upon il and lhen nake an innovalion, or a nev idea, or a vay of lhinking vhich vas never
knovn lo lhe Conpanions of Messenger (sas) or lo lhe Iious Iredecessors of lhis Unnah. Then
peopIe raIIy around lhis nev idea and forn a group and legin lo Iike and disIike, Iove and hale on ils
lasis lherely learing lheir hearls aparl. This shovs lhe necessily of adhering lo lhe Sunnah in aII
nallers and giving il lhe ulnosl inporlance.
AI Irlaad lin Sariyyah, one of lhe Conpanions said: The Messenger of AIIah gave us a sernon ly
vhich our hearls vere fiIIed vilh fear and lears cane lo our eyes. We said: "O Messenger of AIIah, il
is as lhough lhis is a fareveII sernon, so counceI us." He said: "I counseI you lo fear AIIah and lo give
alsoIule oledience even if a sIave lecones your Ieader. VeriIy he anong you vho Iives |Iongj viII
see greal conlroversy, so you nusl keep lo ny sunnah and lo lhe sunnah of lhe righlIy-guided
KhaIifahs - cIing lo lhen slullornIy. Bevare of nevIy invenled nallers, for every invenled naller is
an innovalion and every innovalion is a going aslray, and every going aslray is in HeII-fire."
So innovaling and innovalions are one of lhe nosl deslruclive lhings lo lhis Unnah and il is
necessary for every lrulhfuI and sincere nusIin lo rool lhen oul fron hinseIf, fron his faniIy and
fron his offspring, vhelher lhey are nallers of leIief, aclion or even ideas and nelhodoIogies vhich
are in opposilion lo and conlradicl lhe lhe underslanding of lhe Conpanions of lhe Messenger (sas),
lhe Iious Iredecessors.
33. . EExagge xaggerraattiing ng OOne ne MMaatt tteer r oovveer r aall ll ootthe herrss
This can occur on an individuaI IeveI and a coIIeclive IeveI.
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 8
Thc IndIvIdua!
1. Sone peopIe connil nany sins and acls of disoledience and lhink lhal lecause lhey perfon
lhe prayer - lhe facl lhal il is one of lhe piIIars of lhe reIigion and is lhe firsl lhing lhal lhe servanl
viII le heId lo accounl for on lhe Day of }udgenenl - lhere is no harn in conniling sins! He
exaggerales lhe posilion of lhe prayer - and no doull il is one of lhe grealesl acls of failh - lo such
an exlenl lhal he lhinks il viII conpensale his shorlconings in olher acls of vorship. This is a
faIse and vrong lype of reIiance. The prayer is a parl of lhe reIigion lul il does nol conslilule lhe
vhoIe reIigion.
One shouId knov lhal lhe prayer does in facl renove eviI deeds and use lhal lo purify hinseIf
fron sins lul lhis shouId nol le a prelexl for connilling sins and feeIing safe and al ease vilh lhe
facl lhal prayer renoves eviI deeds. This is aIso a deceplion fron Shaylaan.
2. Anolher person viII say lhal lhe reIigion is nolhing lul deaIing and inleracling vilh peopIe.
Thal lhe nosl inporlanl lhing is lo lehave veII vilh lhe peopIe, do nol Iie aloul lhen and do nol
deceive lhen. He viII leIieve lhis lo such an exlenl lhal he viII nol even pray, lecause, he says,
lhe Messenger (sas) said: Thc rc!IgInn Is but dca!Ing wIth pcnp!c. This is lrue lul vhere in lhis
does ones vorship of AIIaah Iie`
3. Anolher person viII say lhal lhe nosl inporlanl lhing is good inlenlion. Keep your hearl cIean.
Do nol le envious or jeaIous and do nol hale peopIe. Such peopIe alandon lhe acls of vorship
and lhe righleous deeds of vhich good inlenlion is a necessary condilion. Cood inlenlions are
never a repIacenenl for lhe acls of vorship vhich are supposed lo le luiIl upon lhen.
4. Anolher very connon deceplion is lhal nusIins viII conpele in lhe nenorisalion and
recilalion of lhe Quraan. They perfecl lheir Tajveed (correcl nanner of recilalion) and nake il
leaulifuI lo Iislen lo and Iinil lhenseIves lo lhal lhinking lhal lhis is enough as service lo AIIaah
and lherefore alandon olher lhings. Whal is required is nol recilers and nenorisers lul lhose
vho acl.
The nislake in aII of lhese silualions is nol lhal peopIe are concerned aloul cerlain lhings or
aspecls lul lhal lhey have exaggeraled lhen over olher lhings vhich are equaIIy or even nore
inporlanl.
Thc CnmmunIty
This naller aIso occurs lo lhe Unnah on a coIIeclive IeveI.
1. A group viII say: lhe nosl inporlanl lhing is lhal ve shouId knov aII aloul lhe posilion and
silualion of lhe nusIins, and lhal of lheir enenies. The nosl inporlanl lhings are lhe poIilicaI
affairs. We no Ionger Iive in lhe line of lhe dervishes. Meaning ly lhal, nallers such as leIief and
prayer are nol inporlanl and pIay no roIe in lhe veII-leing of lhe Unnah in lhe nodern era.
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 9
You viII recognise such peopIe slraighl avay. They viII have Iearnl everylhing regarding lhe
connunisls, lhe secuIarisls, lhe freenasons, lhe sociaIisls lul vhen you ask hin aloul a sinpIe
naller aloul IsIan or lhe prayer he doesnl knov his knee fron his eIlov! Anolher characlerislic
is lhal lhey viII give IillIe inporlance lo lhe correcl leIief in AIIaah, vorshipping Hin upon
Tavheed and nol associaling any parlners vilh Hin. These lhings are vhal delernine lhe veII
leing of lhe Unnah and ils securily. And lhese lhings are lhe lasis and foundalion of lhe IsIanic
Slale. Hovever, you viII find lhal lhe peopIe caIIing lo lhese lhings pay very IillIe allenlion lo
lhese nallers, oflen lrushing lhen aside and naking greal conpronises vilh respecl lo lhen.
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 10
The poIilicaI or econonicaI vay is nol lhe vay of reforn. Nor is inilalion of lhe disleIievers lhe
vay of reforn. The vay of reforn is oledience and gralilude lo AIIaah
1
since ingralilude lo Hin
is lhe cause of lhe renovaI of His heIp as is evidenl and cIear fron His Book:
1
Il vas one of lhe grealesl concerns of lhe Messenger (saIIaIIaahu-aIaihi-vasaIIan) for his conpanions
(radiaIIaahu-anhun) and of lhe conpanions for lheir successors (rahinahunuIIaahu) and of lhe greal schoIars
for lheir fIock (lhe generaI peopIe) and in facl of lhe SaIaf (Iious Iredecessors) of lhis Unnah for ils peopIe,
lhal lheir Lenaan (Iailh/BeIief) vas correcl and firn, lhal lhey vere in possession of and vere acling upon lhal
lype of knovIedge lhe acquisilion of vhich is an olIigalion upon every singIe nusIin, naIe and fenaIe, lhal
lhey vere praclising lhose lhings vhich AIIaah had olIigaled upon lhen and refrained fron lhose lhings lhal
AIIaah had forlidden lhen, lhal lhey renained upon lhis palh nol devialing fron il in lerns of leIief or aclion,
vhiIe conslanlIy slriving lo increase lheir Lenaan and correcl aclions, and as a resuIl of aII lhis, lhal lhey
lecane prolecled fron lhe Iire and increased lheir chance of enlry inlo Iaradise. Lvery direclive, connand,
advice or suggeslion aIvays had lhis concern underIying il. There is no need lo cile exanpIes as lhey are vasl,
nunerous and easiIy accessilIe for lhe one vho is need of lhen. And lhis is vhere lhe honour Iies. Nol in
naleriaI success lul in lhe sincere and correcl vorship of AIIaah AzzavajaII, in ensIavenenl lo Hin aIone and
alsoIule oledience lo his Messenger (saIIaIIaahu-aIaihi-vasaIIan)
|And tn A!!aah bc!nngs a!! Hnnnur||Munaafiqoon 63:8j
Il vas preciseIy on accounl of lhis lhal lhe Unnah vas lIessed vilh lhings such as naleriaI success, greal
advancenenl and aulhorily in lhe Iand, for as Iong as AIIaah viIIed, and nol due lo anylhing eIse. AIIaah onIy
gives increase lo lhis Unnah on accounl of ils leing gralefuI lo AIIaah and ils leing gralefuI lo AIIaah is nol
achieved excepl ly vorshipping Hin in lhe precise nanner requesled ly Hin in vhal He has senl dovn for us
as Cuidance.
If ynu arc gratcfu! I wI!! gIvc ynu IncrcascIlraheen 14:7j
Increase in suslenance, veaIlh, resources and olher such lhings of lenefil and lIessing.
Iurlhernore lhis greal lIessing of success vas nol laken avay excepl ly lhe devialion of lhe nusIins fron lhe
cIear and slraighl palh, in lerns of leIief and aclion, and lhus lhe disleIievers vere aIIoved, ly AIIaahs
pernission and design, lo gain naslery in lhe Iand and lo lake fron us our noliIily, slrenglh, resources and
knovIedge. Il is nol correcl lhal our presenl condilion is due lo lhe veakness of lhe nusIins and lheir Iack of
lechnoIogy and resources. Thal is a synplon nol a cause and lhe vise doclors concern is lo renove lhe cause.
The Messenger (saIIaIIaahu-aIaihi-vasaIIan) said:
"Whcn ynu dca! In Ecnah transactInn, takc hn!d nf thc taI!s nf cnws, cnntcnt ynursc!f wIth agrIcu!turc and
abandnn JIhaad, A!!aah wI!! cnvcr ynu wIth humI!IatInn and wI!! nnt !Ift thIs humI!IatInn, untI! ynu rcturn
tn ynur Dccn |Saheeh-ReIaled ly Alu Daavood (n.3426) and Bayhaqee in his Sunan (5/316)j
He (saIIaIIaahu-aIaihi-vasaIIan) aIso said:
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 11
//nnv v / / vv vvn n . .cc. { . {oon n v v vvv vcc: ( : (((o onn..iivvcc) ) v v oo..n n ..vv{{c c vvnnv v . .c. c.vvc c o o ..nnii..n n i i. . nnccvvnn. . oo{ . { .vv..ii. .ccnn.c .c
..oonnc c iin n v vvn vnvvvvnn.c .c {{oon n cc..cc, q , qvvvvcc. . vv ii c. c.vvnnc c vn vnvvcc{{vv o o // vv vvnn. { . {vv..oovv... . IInncccc{{ooc c // vv vvn n
nnvvvvc c ii o o vv. .c c nnc c vvnnoo. . vvcccc cc oo{ { nnvn vncc vvnnv v { {ccvv c. c.vvvv..c c oo{ { ..nnvv nncc, , vv..ccv v o o vvo o
11
This is hov ve Iose our safely and securily fron AIIaah. MusIins lecone ungralefuI lo AIIaah.
They donl vorship Hin or lhey donl vorship Hin in lhe nanner He has prescriled and
requesled lul ralher slick lo lheir ovn vays and invenlions. They alandon lhe Sunnah of lhe
Messenger (sas) in lheir Iives and hones.
A Iarge nunler of lhe prolIens lhal exisl loday exisled al lhe line of lhe Irophel (sas) - aIcohoI,
proslilulion, iIIegaI forns of narriage and sexuaI reIalions, vars and fighling (lelveen lhe lriles).
Hovever lhe Messenger (sas) did nol lackIe any of lhese prolIens firsl. He did nol decide lo unile
lhe nusIins firsl and nake lhe vhoIe of Aralia poIilicaIIy slalIe lefore caIIing lhen lo 'Laa
iIaaha iIIaIIaaha (There is none deserving of vorship excepl AIIaah aIone). Neilher did he forn a
feninisl novenenl lo renove lhe oppression of vonen, nor did he aloIish aIcohoI or inleresl and
olher such nallers. Nor did he nake Aralia econonicaIIy slrong firsl and lhen procIain his
nessage. This refules lhose vho say lhal ve need lo change lhe environnenl (fron a slrucluraI
poinl of viev) firsl lefore anylhing eIse. We need lo inpose lhe IsIanic syslen ly force,
"...And ncvcr dn thc pcnp!c brcak thc cnvcnant nf A!!aah and HIs Mcsscngcr cxccpt that hc gIvcs thcIr
cncmIcs mastcry and cnntrn! nvcr thcm sn thcy takc snmc nf what thcy uscd tn pnsscss|Saheeh-ReIaled ly
Iln Maajah in his Sunanj
HuniIialion is vhal ve find ourseIves in, fron vhalever aspecl ve Iook al, oppression, veaIlh, knovIedge,
lechnoIogy, resources elc. And lhis viII never le raised unliI ve fuIfiI our covenanl (lhal is lo unify aII vorship
and direcl il lo AIIaah aIone, lo inilale lhe Messenger (saIIaIIaahu-aIaihi-vasaIIan)) and relurn lo our slraighl
and uprighl Deen, lhe reIigion of Ilraheen:
5ay: Indccd My Lnrd (Rabb) has guIdcd mc tn thc 5traIght Path, thc uprIght and truc Dccn, thc rc!IgInn nf
Ibrahccm, thc Hanccf (fIrm and truc In A!!aah's wnrshIp and In HIs ObcdIcncc) and hc was nnt nf thc
MushrIkccn. 5ay: VcrI!y, my praycr, my sacrIfIcc, my !Ifc and my dcath arc a!! fnr A!!aah thc Rabb nf a!! thc
wnr!ds. Hc has nn partncr (cqua!). WIth that I havc bccn cnmmandcd and I am thc fIrst nf thnsc whn submIt
|Anaan 6:161-163j
This is vhal ve need and lhis indeed shouId le our concern. In facl, lhal lhe peopIe achieve such a posilion (of
knovIedge and aclion), as nenlioned in lhe alove verse, firsl, is of lhe highesl pr iorily as lheir need for success
in lhe Hereafler is grealer lhan lheir need for success in lhis vorId. Success in lhis Iife does nol guaranlee
success in lhe nexl.
Thus any noves for reforn, correclion and lellernenl of lhis Unnah shouId le unreslricledIy lied lo and
ullerIy dependanl upon lhis concern and lhis concern shouId le lhe overgarnenl and undergarnenl of aII lhe
arrangenenls and soIulions lhal are proposed.This is vhal is correcl, lesl, in lhe reaI inleresls of lhe peopIe (i.e.
enlry inlo Iaradise and safely fron lhe Iire) and nosl nolIe.
1
NahI 16:112
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 12
disregarding lhe facl lhal Shirk sliII exisls and is videspread in lhe Unnah and needs lo le
renoved or lhal peopIe have devialed fron lhe correcl leIiefs and aclions. When ones leIiefs are
correcl and sound il nakes ones failh firn and sound. This in lurn aIIovs a person lo accepl
viIIingIy and happiIy any connand or Iav of AIIaah.
If lhe IsIanic syslen vas inposed loday lheir vouId le a lig revoIulion. By vhon` By lhe
nusIins lhenseIves!! Because lhey do nol vanl il. They do nol Iove il and lhis is lecause lheir
hearls are far fron AIIaah, veiIed fron Hin. They do nol knov Hin and do nol knov hov lo
leIieve in Hin. And lhis prevenls lhen fron deveIoping lhe Iove of Hin, lhe Iove of His
Messenger (sas) and lhe Iove of His reIigion vhich He has chosen for us. They do nol undersland
vhal is Tavheed and vhal is Shirk. They do nol undersland vhal is Sunnah and Bidah and
cerlainIy, lhis is lrue for nosl of lhe nusIins loday. Because of lhis lhey do nol undersland lhe
ruIes and reguIalions, nor do lhey have an open hearl for lhen. Hov exceIIenl and lrue is vhal
Aaishah (ra) said: The firsl parl of lhe Quraan lo le reveaIed vas a soorah giving a delaiIed
accounl aloul Iaradise and HeII. Then vhen lhe peopIe enlered inlo lhe foId of IsIaan, cane lhe
reveIalion of vhal is haIaaI (IavfuI) and haraan (unIavfuI). Had lhe firsl reveIalion leen: Do nol
drink vine, lhey vouId have said: We shaII never give up vine. Had lhe firsl reveIalion leen:
Do nol connil aduIlery and fornicalion, lhey vouId have said: We shaII never give up
aduIlery and fornicalion.
1
Changing lhe environnenl is a faclor lul is nol lhe nosl inporlanl or fundanenlaI one. The
eslalIishnenl of Tavheed in lhe hearls and renovaI of Shirk fron lhe hearls is lhe nosl
inporlanl faclor. The presence of gralefuIness lo AIIaah and lhe alsence of ils opposile is a faclor.
The presence of lhe correclness of ones aclions and ils agreenenl vilh lhe Shareeah and lhe
alsence of ils opposile is a faclor. The presence of Ioving and haling for lhe sake of AIIaah aIone
and leing IoyaI lo lhe crilerion of lrulh, lhe underslanding, vay and nelhodoIogy of lhe Iious
Iredecessors and nol ones group or parly is a faclor. We cannol achieve lhis excepl ly acquiring
lhe sound and aulhenlic knovIedge fron lhe correcl sources and lhen nurluring ourseIves upon
il. This is vhal in lurn vouId nake lhe desired and conducive change in lhe environnenl. This is
vhy having lhe correcl leIief in AIIaah is vilaI. Because lhe resl of ones aclions and perceplions
depend on lhis leIief, are shaped and nurlured ly il. This is vhy sone of lhe Iious Iredecessors
used lo say: l|cctcr ccs nc| |ncu |is |cr ccs nc| |ncu |insc|f. And lhis is one of lhe reasons vhy
il is nol possilIe lo conpronise vilh lhose vho hoId on lo herelicaI nolions and leIiefs aloul
AIIaah and vho lhen lry lo lring aloul change and reforn lhrough avenues olher lhan lhe correcl
leIief in AIIaah, since lhey are lhe furlhesl avay fron lhal.
We nusl aIso renenler lhal lhe Messenger (sas) vas under lhe guidance and supervision of
AIIaah lhe LxaIled and lhe firsl lhing lhal lhe Messenger caIIed lo, and in facl aII of lhe
Messengers, vas lhe sincere and correcl vorship of AIIaah, vilh lhe correcl leIief in Hin, upon
lhe Messengers Sunnah. The Messenger caIIed lo lhis for years and nany lallIes vere foughl on
1
Reporled ly Bukhaaree
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 13
accounl of lhis Tavheed. The Conpanions (ra) conquered peopIes hearls vilh lheir Tavheed and
leaulifuI nanners fIrst, lhen lhey conquered lhe Iands vilh lheir }ihaad, and nade AIIaahs Deen
predoninanl.
2. There are olhers vhose Iogo is: The nosl inporlanl lhing is unily. Has nol AIIaah said:
//nnv n v noov v oonno o nnc c ooc c oo{ { // vv vvnn, , vv oo{ { ,o ,ovv, , vvnnv v v vo o nnoo . .ccvvvvc c
11
They nake lhis naller lhe nosl inporlanl one, even if il incIudes naking conpronises in our
leIief. This is slupidily, ignorance, and a Iack of underslanding. The principIe is correcl, lhal ve
need lo unile, lul lhe neans is fron lhe handivork of Shaylaan - lhal ve forgel our differences
and cone logelher. They forgel lhe firsl parl of lhe verse vhich is $QGKROGRQWRWKHURSHRI$OODDK
DOORI\RX neaning: hoId on lo lhe reveIalion, lhal is lhe Quraan and lhe Sunnah. And lhe Quran
and lhe Sunnah are nol heId on lo excepl in lhe nanner of lhe Iious Iredecessors. Anongsl lhe
MusIins are lhose vho have prolIens vilh lhe very firsl piIIar of IsIaan, lhe correcl leIief in
AIIaah. Yel lhere are olhers vho have pIace lhenseIves oulside lhe foId of IsIaan on accounl of
lhe faIse leIiefs lhey have invenled and sluck lo - in spile of leing correcled and varned. High
and LxaIled is AIIaah fron vhal such crininaIs and exlrenisls have allriluled lo Hin and have
invenled and innovaled inlo his Deen. Then lhere are olhers vho urinale upon lhe Sunnah of lhe
Messenger, raising lheir inleIIecl and lhe refuse of lheir underslanding up and alove il. Denying
lhal vhich AIIaah confirned and reveaIed lhrough lhe longue of His Messenger and affirning
lhal vhich AIIaah denied lhrough lhe longue of His Messenger and naking a nockery of lhe
reIigion. Making lheir ovn invenled condilions for accepling lhe vords of AIIaah and lhe vords
of lhe Messenger (sas) lhus enalIing lhen lo inpose lheir ovn lhoughls, underslandings, vhins
and desires.
Ralher ve shouId unile upon lhe fundanenlaIs of lhe reIigion, vhich is our Aqeedah (leIief), ve
shouId unile upon eslalIishing Tavheed and eradicaling Shirk, ve shouId unile upon lhe Sunnah
of lhe Messenger (sas) and lhe exanpIe of our SaIaf (Iious Iredecessors). We shouId Iove and
hale on lhis lasis, give and vilhhoId on lhis lasis, nake friends and lreak lhen on lhis lasis and
choose our conpany on lhis lasis. This is lhe lrue nodeI for unily and is indeed lhe very vay lhe
Messenger (sas) uniled his foIIovers.
3. There aIso olhers vho are exlrenisls. They are lhose vho have lurned lo ascelicisn. Delaching
lhenseIves fron lhis vorId and fIeeing fron ils lriaIs. This is no doull a virlue fron one aspecl.
Bul nol vhen il enlaiIs lhe faiIure lo fuIfiI ones responsiliIilies lo olhers or causes peopIe nol lo
adhere lo lhe vays and neans vhich AIIaah has decreed for his servanls and ly vhich lhey oughl
lo seek heIp and suslenance.
1
AaIi Inraan 3:1O3
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 14
Whal is neanl here is lhal such peopIe slay in lhe nosques for Iong periods of line and recile lhe
Quraan for hours on end lhinking lhal lhis is reIiance and is enough for ones suslenance anongsl
olher lhings. This is nol so. A nan vas lroughl lo Unars (ra) allenlion. He used lo pray for Iong
hours in lhe nosque and negIecled his IiveIihood. AIlhough lhe peopIe praised hin Unar said:
This is a fooIish nan.
ReIiance is lo use every nelhod vhich is vilhin ones capacily in order lo achieve or acquire vhal
is desired (and such lhings are lhe neans and vays vhich AIIaah has decreed for His servanls
vhich ve have jusl nenlioned - such as Iearning a skiII or gelling an educalion elc.). A siniIar
ansver is given lo lhose vho say: If AIIaah has decreed our suslenance for us vhal is lhe poinl in
suppIicaling lhen` Il is said: Sil around and see if you gel a chiId vilhoul narriage. Sil around
and see if you hunger is renoved vilhoul food. Sil around and see if you gel enpIoynenl
vilhoul a quaIificalion or skiII! In olher vords AIIaah has decreed cerlain ruIes ly vhich lhis
crealion vorks and revoIves around. If you donl eal your hunger viII nol le renoved. If you
donl vork and nake and efforl, you vonl see and enjoy lhe lenefils.
Il is Iikevise for suppIicalion. AIIaah has nade dua (suppIicalion) one of lhe vays and neans ly
vhich He leslovs His suslenance lo lhe crealion. And alandoning il neans lhal ones suslenance
and veII-leing are jeopardised. Hov exceIIenl is vhal Iln Tayniyyah (rh) said. One day in lhe
nosque a nan asked hin: O AluI-Allaas, has nol AIIaah vrillen for lhe servanl his porlionof
happiness and sadness in lhe Iife of lhis vorId` Iln Tayniyyah said: Of course! He said: Then
vhal is lhe vaIue of suppIicalion` And vhy do ve ask AIIaah and caII lo Hin` Iln Tayniyyah
said: Do you nol leIieve, ny lrolher, lhal vhelher you receive ny ansver lo lhis queslion of
yours or nol has aIready leen decreed` He said: Of course our shaikh, in lrulh! Iln Tayniyyah
repIied: Then vhy did you ask ne if lhe naller has aIready leen decided`!
1
This shovs lhal slicking lo lhe vays and neans designaled in lhe Shareeah is vhal conslilules
lrue reIiance upon AIIaah and lhe vay lo lring aloul and acluaIise vhal is desired.
Thcrcfnrc, il is very inporlanl lo veigh oul aII lhese nallers lecause one of lhe vays Shaylaan
allacks peopIe is lo exaggerale one naller lo lhe delrinenl of olher equaIIy if nol nore inporlanl
nallers.
44. . PPrroc ocrraassttiina nattiion and on and 88aayyiing ng 88oon oon
Anolher one of Shaylaans favourile lricks is lo lo nake peopIe lhink and say: I viII do such and
such soon, in a IillIe vhiIe, nayle lonorrov, no nexl veek and so on. He nakes lhen deIay lheir
aclions naking lhen feeI secure and happy vilh lhe presenl. Sone peopIe have naned lhis 'The
Creal OlslacIe.
1
Iee Wajhil-Toofaan of Muhannad AlduI Haneed Ahnad p.2O
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 15
A person viII pIace in fronl of hinseIf a naller such as sludying. Then he viII say: When I have
finished sludying, lhen I viII repenl, Iearn ny reIigion and praclise il. When he finishes his
sludies he says: When I receive lhal jol I viII repenl. He does nol. Then he says: When I have
perforned Hajj, vhen I an narried and so on.
He is conslanlIy pulling olslacIes in fronl of hinseIf, deIaying lhings and deIighling in his currenl
silualion of ease and happiness. He viII conlinue in lhis vay unliI he dies and yel his reaI, lrue
Iife viII nol even have legun (i.e. lhal of failh and righleous aclions)
Whal Shaylaan reaIIy inlends is lo conpIeleIy prevenl you fron a naller or al Ieasl lo deIay you
fron il. Ior lhose vho are righleous lhis a greal danger. Shaylaan viII cone and vhisper lo
soneone: You are nol vorlhy of sludying lhe IsIanic knovIedge or caIIing peopIe lo lhe reIigion.
Wail a vhiIe unliI you have sludied. Yel ve have leen connanded lo leach lhe neaning of even
one verse of lhe Quraan if lhal is aII ve knov.
Iln aI-Qayyin (rh) said: An |cu nanq pccp|c cf firn in|cn| an rcsc|u|icn arc ||crc, u|cn S|aq|aan
|as c|aqc oq causing ||cn |c saq Sccn. An |cu nanq s|ritcrs |as |c s|cppc. Maqoc a |aqcc| (sc|c|ar
cf fiq|) in|cns |c rc|urn |c |is s|uics an S|aq|aan ui|| saq |c |in. Rc|ax fcr an |cur. S|aq|aan ui|| nc|
s|cp in na|ing |azincss an inac|iti|q ocau|ifu| an appca|ing |c a pcrscn sc ||a| |c |ccps c|aqing |is
ac|icns. Hc ui|| saq |c ||c scrtan| u|c ucrs|ips a| nig||. Tinc ccs nc| s|cp, ||c nig|| is |cng. Un|i| ||c
ncrning arritcs an |c |as nc| ctcn praqc.
Hov exceIIenl is vhal lhe poel said:
Ycu s|ccp fcr |inc - ucc oc |c qcu ||c u|i|c qcu sncrc
Un|i| u|cn qcu ic ||cn ui|| qcu |atc |ru|q auc|cn
And lake a Iesson fron vhal Alu Aldur-Rahnaan aI-MaghaaziIee reporls. He said: There vas a
vise vonan in Makkah vho vas nuch given lo vorship and her lrolhers cane lo her. She vepl for
a Iong line and lhen said: Mq orc||crs, (qcu arc) ||c p|casurc cf nq cqc, cpic| ||c Daq cf ]ugcncn| in
qcur |car|s cqcs an rc|a|c |c qcurc|tcs ||c ac|icns qcu |atc scn| fcr||. l|a|ctcr qcu ||in| ui|| oc acccp|c
cn ||a| aq, aspirc an |cpc in qcur Mas|cr fcr i|s acccp|ancc an pcrfcc| o|cssings in i| an u|a|ctcr qcu fcar
ui|| oc rcjcc|c cn ||a| aq ||cn a||cn |c i|s ccrrcc|icn |caq. Dc nc| oc unninfu| cf qcur cun scu|s.
1
55. . Fa Fallsse pe e perrffec ecttiion on
Shaylaan viII cone lo a person and nake hin lhink lhal he is perfecl. He viII say lo hin: You are
leller lhan olhers. You pray lul nosl olhers do nol. You fasl and nosl olhers do nol. He viII
nake you Iook al olhers vho are Iess lhan you in good aclions. Hovever, lhis is onIy lo prevenl
you fron doing good deeds.
1
Iln aI-}avzee in Sifal us-Safvah (2/278-279)
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 16
Shaylaan viII aIso say: Your aclions viII inlercede for you - lhen he engages you in pernissilIe
lhings vhich lring no harn or lenefil - onIy lo slop you fron good aclions again. He viII say:
Resl for a vhiIe, you are very lusy, you are leller lhan olhers.
Whal is desiralIe, hovever is lhe opposile of lhis. Look al so and so vho fasls on Mondays and
Thursdays and you do nol, Iook al so and so vho prayers superogelary prayer and you do nol,
Iook al so and so vho has acquired an occupalion for hinseIf and you have nol. Look al so and so
vho has Iearnl hov lo recile lhe Quran and you have nol. Look al so and so vho fuIfiIs lhe needs
of his faniIy and you do nol.
66. . NNoot t HHaavviing ng tthe he CCoorr rrec ect t PPeerrcep cepttiion o on of f OOne nesseellff
Shaylaan has lvo vays for corrupling peopIes perceplions of lhenseIves:
1. A perceplion of anazenenl and deceplion. Shaylaan viII nake soneone Iook al hinseIf vilh
anazenenl (i.e. le pIeased vilh hinseIf) so lhal he is infIicled vilh arrogance and deceplion. He
lhen legins lo Iook dovn upon olhers and hoId lhen in conlenpl. He refuses lo accepl lhe Trulh
oul of arrogance and viII nol accepl lhal he is vrong vhen he nakes a nislake. He refuses lo
allend lhe circIes and neelings in order lo Iearn fron olhers.
Sone peopIe vho allend circIes vhere lhey recile lhe Quraan nake nislakes. Then lhey do nol
cone lo lhe circIe again unliI lhey have correcled lheir nislakes, vhiIe fearing lhal lheir posilion
and repulalion in lhe sighl of olher peopIe vouId le danaged. If such a person had onIy refIecled
for a shorl vhiIe he vouId have reaIised lhal so and so, vho is a skiIIed reciler, vas once in lhe
sane posilion as hin, lhen he Iearnl ly allending lhe circIes and having his nislakes correcled.
Mujaahid said: T|crc arc |uc pccp|c u|c ui|| nctcr |carn. A nus|a|oir (scnccnc u|c is arrcgan|) an a
nus|a|qiq (scnccnc u|c is s|q.)
1
2. A perceplion of IovIiness coupIed vilh nodesly. Shaylaan viII say lo you: You nusl le
nodesl, vhoever is nodesl and hunlIe AIIaah viII raise hin, you are nol lhe righl person for lhis
naller. Yel lhis person is an oulslanding one lo lhe peopIe, of nuch lenefil. Shaylaans goaI is lo
dislance you fron vhal you can achieve due lo your povers and capaliIilies. Lvery one of us has
povers and capaliIilies granled lo hin and if lhey are nol used ve viII le heId lo accounl for
lhen. Such a person vho responds lo Shaylaans caII is nol leing nodesl lul ralher he is fIeeing
fron his responsiliIily.
Shaylaan viII say: Leave lhis nagazine for soneone vho is leller lhan you. CaIIing lo AIIaah is a
nolIe naller, Ieave il for lhe skiIIed fev. This is hov Shaylaan cones and nakes peopIe err.
1
Reporled ly Bukhaaree
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 17
He aIso nakes a person hoId hinseIf in conlenpl and IovIiness unliI lhis person never lhinks for
hinseIf. The person legins lo say: Who an I conpared lo lhis person` Who an I conpared lo a
schoIar. So he does nol lhink excepl vilh lhe inleIIecl of his schoIar and he does nol spread or
divuIge excepl vhal his shaikh says.
The principIe is lhal ve shouId relurn lo lhe Shareeah. Il is possilIe lhal lhis nan in fronl of you
can nake nislakes. So his vords are evaIualed vilh lhe vords of AIIaah and His Messenger (sas).
Whalever agrees vilh lhen is accepled and vhalever does nol, ve refuse il.
77. . DDoub oubtt
Doull is anolher dangerous poinl of enlry for Shaylaan upon lhe unnindfuI servanl and he does
lhis in nany vays:
1. Shaylaan viII cause a person lo doull lhe palh and vay of a nan vho is on lhe correcl and
slraighl palh vilh lhe righl leIief and good aclions - soneone vho hoIds lhe righl leIief in AIIaah,
slicks lhe connands of AIIaah and avoids His prohililions - especiaIIy vhen he is anongsl nany
lad peopIe, peopIe vho are nol slricl and have devialed fron lhe Sunnah and lhe vay of lhe
Conpanions (ra). Shaylaan viII vhisper lo hin saying: Are aII of lhese peopIe in lhe Iire` And
you are in Iaradise`
The lrulh is lhal grealness in nunler shouId nol le conpared vilh snaII nunlers. The Trulh is
vhal agrees vilh lhe vords of AIIaah and His Messenger (sas). AlduIIaah lin Masood said. T|c
]anaaa| is u|a|ctcr agrccs ui|| ||c Tru||, ctcn if qcu arc a|cnc. The poinl of reference is nol lhe
najorily of peopIe lul vhal agrees vilh lhe lrulh even if you are one person, aIone. AIIaah lhe
LxaIled said lo lhe Messenger:
//nnv v n noo. . oo{ { nnvvnn[[iinnvv, , cc..ccn n nnoovvn n ,o ,ov v vvvvccnn, , vvcc..iic c ii vvc c nnoo cci icc..cc. . [[
11
He aIso said:
vv,,: : nnc c oo oov v v vnnv v nnc c v vv v v vc c nnoo ccqqvvvv cc..ccn n nnoovvn n nnc c v vvn vnvvvvnn.c .c oo{ { nnc c v vv v n nvv, , ccvv..c c ,o ,ovv, , ..o o c c
..vvcc{{vv oo{ { ((,o ,ovv vvvv, , oo) ) // vv vvn n O O nnccn n oo{ { vn vnvvcc. .vvnnvviinn nnvv ,o ,ov v nnvv, , c c ..vv..c ..c..{ ..{vv
!!
The Taaliee, Naeen lin Hannaad said: T|c ]anaaa| is u|a| agrccs ui|| A||aa|s Oocicncc - sc
u|cn ||c ]anaaa| is ccrrup|c ||cn i| is upcn qcu |c s|ic| |c ||a| u|a| ||c ]anaaa| uas upcn ocfcrc i|
uas ccrrup|c an if qcu arc a|cnc ||cn qcu arc ||c ]anaaa|. And Ishaaq lin Raahavaayah (d. 238),
leacher of Inaan Bukhaaree said: |f qcu ucrc |c as| ||c igncran| pccp|c aocu| ||c Grca| Majcri|q ||cq
ucu| saq. T|c najcri|q cf pccp|c. T|cq c nc| |ncu ||a| a|-]anaaa| is ||c Sc|c|ar u|c c|ings |c ||c
1
Yoosuf 12:1O3
2
Maaidah 5:1OO
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 18
narra|icns frcn ||c Prcp|c| (sa||a||aa|u-a|ai|i-uasa||an) an |is uaq. Sc u|cctcr is ui|| |in (||c
sc|c|ar) an fc||cus |in, ||cn |c is a|-]anaaa|.
1
2. Anolher poinl of enlry for Shaylaan is a persons inlenlion. He viII vhisper lo soneone: You are
shoving off, you possess riyaa (shoving off), you are a hypocrile. You are onIy doing lhis for lhe
sake of lhe peopIe. He does lhis lo nake you alandon lhe aclion.
An exanpIe of lhis nighl le vhen a nan decides lo give charily and anolher nan sees hin. This
person lhen says lo hinseIf: If so and so sees ne he viII lhink lhal I an shoving off so il is leller
lhal I donl give lhis charily.
Hovever, ve have leen connanded lo purify our inlenlions fron shoving off, nol lo alandon
lhe aclion. This is lhe desire of Shaylaan. Ilraheen lin Adhan (one of lhe Taalieen) said: | |atc
sccn ||ir|q Ccnpanicns cf ||c Mcsscngcr (sas) a|| cf ||cn fcaring fcr ||cnsc|tcs ||a| ||cq arc cing ac|icns
ui||cu| sinccri|q.
Relurning lo ones souI and judging il is required, lul lhe purpose of lhis is nol lo nake you
alandon aclions lul lo purify your inlenlions and increase your good aclions. AI-Haarilh lin Qais
said. l|cn S|aq|aan ccncs |c qcu u|i|c qcu arc praqing an |c saqs |c qcu. Ycu arc s|cuing cff, ||cn
incrcasc ||c |cng|| cf qcur prcs|ra|icn.
88. . Fea Fearr
Shaylaan has lvo vays for naking lhe peopIe fearfuI:
1. He nakes lhen fear his aIIies. Shaylaan viII nake a person fear his arny, his aIIies and lhe
peopIe of disoledience and releIIion. He viII say: Be caulious of lhen! They have slrenglh vhich
you do nol knov aloul.
AIIaah lhe LxaIled says:
11nnvvcc ccv v i i ii. . oonn, , nnvv,,vv vvn n nnvv nnvv[[cc. . ,o ,ov v {{ccvv nnii. . ..oovviicc.., , vv vvo o nnoo { {ccvv nnccn n vvnnv v { {ccvv ^c ^c ((vvoonncc) )
ii{ { ,o ,ov v vvc c ccvv , , cci icc..cc. .
!!
He aIso nakes peopIe scared of lhe disleIievers vilh regard lo lhe reIigion. He nakes lhen feeI
inferior and vhispers lo hin: These peopIe viII nock your reIigion, lhe reIigion vhich orders lhe
culling of hands and nakes vonen cover fron head lo loe. The reIigion vhich nakes peopIe
slarve for a nonlh. So lhe person conceaIs lhe facl lhal he is a nusIin and has no concern for
Iearning il and acling upon il due lo saying of lhese disleIievers - vho are lul fueI for HeIIfire.
Lislen lo lhe response of SaInaan aI-Iarsee (ra) lo lhe pagan vhen he said lo hin, oul of jesl: This
Messenger of yours, he leaches you so nuch unliI he leaches you loiIel nanners. So SaInaan (ra)
1
Reporled ly Alu Nuayn in HiIyaluI-AvIiyaa
2
AaIi Inraan 3:175
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 19
said: Of ccursc! An |c |as |aug|| us nc| |c usc ||c rig|| |an cr |c facc ||c Qio|a| cr |c usc |css ||an
||rcc s|cncs cr |c usc ocncs (fcr c|cansing cncsc|f)!
And yel lhis vas a repIy lo vhal` ReIieving oneseIf - yel ve novadays have fear conpIexes aloul
lhe hijaal, fasling, groving lhe leard and olher such lhings. This is aII fron lhe handivork of
Shaylaan and is a sign of lhe veakness presenl in lhe nusIins hearls. We pray lo AIIaah lhal He
slrenglhens our hearls and eslalIishes lhen upon His reIigion.
2. Iear of Ioverly. AIIaah lhe LxaIled says:
nnvv,,vv vvn n oonnii..cc. . ,o ,ov v oo..cc, , vvnnv v iivv. . ,o ,ov v o o ..nnvvnncc{{vv ..oonnvvvv..
11
Shaylaan says: If you Ieave lhis jol vhere viII you find anolher one` You viII lecone very poor.
So a person fears poverly and induIges in vhal is unIavfuI such as seIIing aIcohoI.
We hear lhe one vho lakes inleresl saying: Hov shaII I Iive` IeopIe have lecone rich and I an
poor! Indeed Shaylaan has spoken lhrough hin.
As for lhe lrue leIiever lhen lhe foIIoving vords are conslanlIy in fronl of hin - and are lhere
vords vhich are nore leaulifuI and reassuring lhan lhese:
//nnv v . .nnoocc..cc {{ccvv. . // vv vvnn, , 11c c ..i i nnvv[[c c {{oo nniin n vvn n ccvv.., , ..vv, o , ovv vvnnv v oo..iivvc c {{oo nniin n ..vv. .ccnnvvnn.c .c {{oon n
..oovv.c .c. . nnc . c .oovvv v n ncc..cc iinnvviinncc. . ++nnoocc..cc vv.c .c. . nnii. . cci ivvnn.c .c vvoon n // vv vvnn, , // vv vvn n . .i i ..vv{{ {{ii.c .c 11iinn. .
11nnvvcc ccv v / / vv vvn n i i. . oonnc c ..nno o ..vvn n v v..nniicc..c c 11ii. . vvoo..c c vvnnv v 1 1c c nnvv. . vv ooiinnccv v v v n nccvv..vvc c {{oo cc..cc,,nniinn. .
!!
Shaylaan nakes you resorl lo unIavfuI neans and vays vilh lhe excuse of poverly and as a
resuIl MusIins nake nany nany conpronises in lheir reIigion.
So lhese are sone of lhe vays ly vhich Shaylaan fooIs, deceives and nisIeads nankind, in order
lo Iead lhen lo lhe BIazing Iire. Il is perlinenl lo end lhis seclion vilh lhe foIIoving verse vhich
descriles lhe scene on lhe Day of }udgenenl afler lhe peopIe of lhe Iire have leen enlered inlo il,
and ve seek refuge in AIIah fron il:
//nnv v nnvv,,vvn n ..i i ..vv, , ..nnccn n nnc c nnvv cc ii. . vvc. c.iivvccvv: : 11 ..vv. . // vv vvn n . .nno o vv..c c ,o ,ov v v v oonnii..c c oo{ { IIvvnn. . 1 1
oo oo oonnii..ccv v vv 1 1 {{vvi iccv v i in n nn, , oonnii..c c o ,o o ,ovv. . 1 1 nnvvv v n no o vvvvnnooii, o , o..cc ,o ,ov v cc__.c .c o o ..vv ,o ,ovv, , vv ,o ,ov v
i i. .ccnnccv v o o nncc: : o o ccoovv..n n n nc c nnoo vv ccoovv..n n ,o ,ovv oo..n n ..oovv... . 1 1 ..vvnn nnoo i i. .ccn n o ,o o ,ovv ..iicc.., , nnoo ..vvn n
1
Baqarah 2:267
2
TaIaq 65:2-3
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 20
,o ,ov v i i. .ccn n o o nniinncc. . 1 1 cc]]c. c. ,o ,ovv {{oonncc vv.. oo{ { vv.. ..oo..iivviinn nnc c ..iin n / / vv vvnn. . IIoo nnc c ..oonnvvoocc. . nnccc c
nnvv. . c c v v iicc..oovv. . ccnnvv,,. .
11
PART THREE : MEAN5 OF PROTECTION
There are nany vays ly vhich lhe nusIin can prolecl hinseIf fron Shaylaan. Anongsl lhen
are:
. . @@oooouutteeddggee
Seeking knovIedge is an olIigalion upon every naIe and nusIin fenaIe. The nosl inporlanl
lype of knovIedge is lhe knovIedge of AIIaah and His Tavheed. This is vhal a nusIin Iearns
1
Ilraheen 14:22
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 21
firsl lefore anylhing eIse. The grealer lhis knovIedge is, lhe nore fear a person has of AIIaah and
lhe Iess IikeIy he is lo disoley AIIaah and foIIov Shaylaan. AIIaah said:
))nnoo.., , nnvv nnccc c ii. . nnoonnc c ..oonn, o , o{ { ..oo..nnii c c__.c .c // vv vvn n ( (vvoonncc) )
11
And He aIso said:
OOnn, , nnoo..c c vvnnoonn. . // vv vvnn. . . .cc..vvnn. . ..nno o nnvv..c c [[nnoo..ccvvc c {{ccvv 11iin n
!!
And lhe Messenger of AIIaah (sas) said: I an lhe nosl-knovIedgealIe of AIIaah anongsl you
and I fear Hin lhe nosl.
3
So he (sas) nade a direcl Iink lelveen knovIedge of AIIaah and lhe
fear of AIIaah.
The nexl lype of knovIedge vhich a nusIin acquires is lhe knovIedge of lhe acls of vorship
vhich AIIaah has nade olIigalory upon hin and vhal AIIaah has asked hin lo refrain fron. So
he conslanlIy acquires and acls upon lhis knovIedge naking his conducl lherely, vhoIesone and
sound, leyond reproach. He aIso Iearns lhe nanner in vhich vorship is lo le perforned saving
hinseIf as a resuIl of lhal, fron faIIing inlo innovalions and having his aclions rejecled.
KnovIedge is a slrong looI and il scares Shaylaan nore lhan an ardenl vorshipper. A poel said:
An i| (|ncu|cgc) is a nig||q sucr u|ic| ccs nc| sucrtc
Ycu s|ri|c ui|| i| ||c ti|a| par|s cf ||c cnc u|c a||ac|s qcu
KnovIedge is lhe luiIding lIock of Lenaan (Iailh) and Lenaan is a lig larrier in lhe face of aII
of Shaylaans caIIings and vhisperings. This is lhe firsl lhing a nusIin shouId allend lo in order
lo prolecl hinseIf.
Anong lhe lesl of looks lo slarl vilh is 'IundanenlaIs of Tavheed ly Alu Aneenah BiIaaI
IhiIIips and 'Taveed versus Shirk ly Shaikh Muhannad aI-}ilaaIy.
)). . __iiooeeeerriittgg
Shaylaan has no naslery over lhose vho are sincere and he hinseIf has said:
, , oovv ((// vv vvnn..) ) TToo..cc 1 1 ..i i nnii..ccvvv v nnccn n vv oo{ { nnccnn. . 11__.c .c ,o ,ovv ..cc..vvnn. . vvnnoonn. . nnccn n ..nno o vvc c
..iinn.c .cc c vvnnv v vvii{{iiccv v
!!
1
Muhannad 47:19
2
Iaalir 35:28
3
Reporled ly Bukhaaree
4
Saad 38:82-83
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 22
So slriving lo nake aII of ones efforls sincere and for lhe sake of AIIaah aIone aIso renoves a person
fron susceplilIily lo Shaylaan and his pIans. Sincerily is aIso one of lvo piIIars vilhoul vhich no
aclion is acceplalIe lo AIIaah. And sincerily is: The sanclificalion of your speech and aclion fron
every lIenish of lhe souIs desire. Ior exanpIe, desiring your leaulificalion in lhe hearls of peopIe,
desiring lheir praise so lhal lhey say 'a schoIar, 'vhal a lrave nan or 'a doer of good, running
avay fron lhe crilicisn of lhe peopIe (i.e. alandoning cerlain aclions lecause peopIe nay crilicise or
lecone angry), seeking peopIes nagnificalion of yourseIf, lheir aid and assislance, lhe fuIfiInenl of
your needs or desiring olher peopIes veaIlh and possessions and olher such lhings.
Anong lhe lesl of looks on sincerily and ils reaIily is 'KilaaluI-IkhIaas (The Book of Sincerily) ly
Hussain aI-Avaaishah, avaiIalIe in lhe LngIish Ianguage.
)). . __eemmeemmbbrrooeeee
The renenlrance of AIIaah puls one inlo lhe proleclion of AIIaah and safeguards a person fron
Shaylaans vhisperings. AIIaah has connanded:
O O ,o ,ov v ..nno o cci icc..cc: : iinn // vv vvn n o o nniinnv v o o{ {ccn n ..iin n v vvn vnvvvvnn ccnnccnnvvnn.c .c
11
Many renenlrances have leen reporled fron lhe Messenger (sas) vhich he used lo say in aII
nonenls and silualions and il is necessary for a nusIin lo cIoseIy inilale lhe vay of lhe Messenger
(sas). Anong lhe nosl usefuI of looks on suppIicalions is 'Aulhenlic SuppIicalions of lhe Irophel ly
WaIeed aI-Lssa avaiIalIe in lhe LngIish Ianguage.
. . __ee eekkiiog og __ee((uugge e iio o __tt tt bb
When soneone finds lhal Shaylaan vhispers eviI suggeslions lo hin he shouId innedialeIy seek
refuge in AIIaah lhe LxaIled ly saying 'Aoodho liIIaahi nin as-Shaylaanir-Rajeen - I seek refuge in
AIIaah fron Shaylaan lhe Rejecled. AIIaah lhe LxaIled said:
//nnv v i i{ { v v { {vv..c c iinnvvvviioon n {{oon n nnc c nnvv,,vv vvn n iinn{{i i... . ,o ,ovv, , ..cc cc[ [ cc{{vvc c iin n // vv vvnn. . v vcc, , 11c c ii. . nnc c //
11ccvviinn, , nnc c // ))nnoo..iinn
!!
. . __eeeeiittiiog og ttbbe e pprreeeerriibbeed d ppoorrttiioooo oo( ( ttbbe e @@uurr oo
Reciling lhe foIIoving porlions of lhe Quraan vilh knovIedge of lheir neaning and firn conviclion
prolecl a person fron lhe Shaylaan and have leen reporled aulhenlicaIIy fron lhe Messenger (sas)
N AayaluI Kursi (The Verse of lhe Throne) Surah Baqarah 2:255
N The Iasl lvo verses of Surah Baqarah (2:285-286)
N Reciling Surah Baqarah prevenls lhe Shaylaan fron enlering lhe house.
1
Ahzaal 33:41
2
2
Araaf 7:2OO
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 23
N The Muadhdhalain - lhe Iasl lvo surahs of lhe Quraan. (113-114)
Ironouncing lhe Aadhaan is aIso repeIs Shaylaan and his handivork. Il nakes hin slick his fingers
inlo his ears and fIee on his heeIs.
. . @@ee eeppiiog g og goo ood d eeoommppoogg
Il is vilaI lhal lhe correcl conpany is kepl as Shaylaan viII nol faiI lo nisIead you on accounl of lhe
conpany you keep. The Messenger (sas) said: The exanpIe of lhe good and lad conpany is lhal of
a nusk-seIIer and an iron-nonger. Lven if you do nol luy fron lhe nusk-seIIer lhe fragrance viII
renain vilh you and even if your cIolhers do nol gel lurnl ly leing in cIose proxinily lo lhe iron-
nonger lhe lad sneII viII renain vilh you.
1
The Messenger (sas) aIso said: Do nol le a conpanion
excepl lo a leIiever.
2
And lhe poel spoke lhe lrulh vhen he said:
C|ccsc ancng ||c pccp|c, cnc u|c ui|| guic qcu
|ncc, oq a fricn ccs cnc guic |insc|f
An acccnpanqing ||c cti| cncs is o|incss an a iscasc
|| incrcascs ||c sic| |car| in sic|ncss
Sc if qcu arc a fc||cucr cf ||c Sunna|
T|cn atci ||c cti| ccnpanicns|ip
So le zeaIous of keeping good conpany and renaining onIy vilh good nusIins, lhose vho fear
AIIaah nuch and slrive lo vorship Hin. If you do so, you viII never le alIe lo counl lhe good you
viII acquire, and vilh AIIaah Iies aII success.
So lhese are sone of lhe neans of proleclion fron Shaylaan lhe Accursed, lhe one vho caused our
Iarenls lo le expeIIed fron Iaradise and vho has pronised lo nisIead aII of us ly his lreachery and
deceplion. May AIIaah prolecl us fron hin and his lroops ly naking us of lhose vho are sincere,
renenler Hin oflen and lurn lo Hin in repenlance. Aaneen.
AII Iraise is due lo AIIaah aIone and Ieace and BIessings upon lhe Messenger afler vhon lhere is no
prophel
1
Reporled ly Bukhaaree
2
Reporled ly Alu Daavood
UnIvcrsIty nf Esscx Is!amIc 5ncIcty March 1995 :5haytaan: HIs Ways In MIs!cadIng 24
BIb!Ingraphy
1. Thc Qur'aan
2. 5ahcch Bukhaarcc
3. 5ahcch Mus!Im
3. A!-Fawaa'Id ly Iln aI-Qayyin
4. MadaakhI! ush-5haytaan a!as-5aa!Ihccn ly AlduIIaah aI-Khaalir
5. MadaarIj us-5aa!Ikccn ly Iln aI-Qayyin
6. Ibn TaymIyyah's Essay nn thc JInnly Alu Aneenah BiIaaI IhiIIips