Beating Demotivation

Alhamdulillaah, another campaign of treating and educating people with ruqya is over, but our work continues even more-so when we reach home. For now, our tests are even greater.

Demotivation is common for many of us, even amongst raaqis when we leave each other to go back to our “lives”.
For the female, a wife and mother, there is much to be done. She has to wake the children and get them sorted for school etc, ensure they have eaten and cook for her family. Laundry needs to be done and if she has a profession, she still needs to get done for work.

It is equally tough for the man. A husband, father or head of a household, he has many responsibilities. He must make his way “back to the market place”; continue in a work environment after being in a spiritual one for many days.

In an example where people are returning from Hajj or Khurooj fee Sabeelillaah (returning from being out in the path of Allah) they are already consumed by exhaustion and discomfort and possibly sickness due to change in climate. They have to continue to meet the requirements of the day while not forgetting their duties to Allah. Demotivation is almost certain. How does one maintain the fikr (enthusiasm of being in the path of Allah) while being in a completely different environment? Sheikh Ben Halimah has a simple answer to that- Keep working and do everything to the best of your ability – in moderation.

The moment we feel demotivated and frustrated, we should while trying to continue our daily affairs, remember the principle of ihsaan (striving for excellence). “Allah loves those who practice Ihsaan.” [Surahs al-Baqarah/ 02:195; Aal Imraan/ 03:134, 148; al-Maaidah/ 05:13]. Ihsaan means striving to reach the best standards of performance in any circumstances or situations. There is much that ihsaan covers but that is entirely another discussion. We as muslims ought to be striving for excellence in all that we do, whether its in our professional lives, or being with our families. When one ponders over the meaning of ihsaan it tends to release this negative feeling of “Why must I bother doing?” or “Why should I go to work, etc?”, because we realise that in all our actions, big or small, we seek the pleasure of Allah ‘Azza wa Jall while in the path of Allah or away, when we are with family and friends or colleagues.

How do we maintain this fikr and master ihsaan while being in a different environment?

One must close the door to all was was (evil and negative promptings) from the devil and strive to maintain consistency in a’maal (good deeds) which includes dhikrullah, recitation of Qur-aan, nafl salaah, etc. Aa’isha narrated that Rasoolullaah (Sallallaahu ‘Alayhi wa Sallam) said: “The deeds most loved by Allah (are those) done regularly, even if they are little.” [Bukhari, Muslim] So be consistent, then slowly and gradually increase.

We should listen and give da’wah to the greatness of Allah. Listening only, cannot have the same effect as listening and talking and vice versa. We know the imaan of Insaan fluctuates all the time. We do not have the imaan of Anbiyaa, or the imaan of the malaa’ikah which is perpetually high and on the same level. So in order to keep fikr alive we need to constantly work on upgrading our imaan. As much as we feel it necessary to upgrade to the latest technology or transport, so too we should never be satisfied with the level of our imaan. This is the biggest factor in bringing our fikr down, as the desires of dunya stealthily creep into our hearts quicker than the blink of an eye.

Keeping busy is always good, not just as a distraction but it prevents time wastage and work actually gets done. Everyone knows the saying “An idle mind is a devil’s workshop”.

So our imaan is of primary importance, along with being consistent with our a’maal, and finally the highest level of faith- ihsaan. With these three principles in place we are sure to win the battle of demotivation and lack of will, In-shaa-Allah. May Allah ‘Azza wa Jall keep us free from negative emotions and grant us the tawfeeq to continue as Mu’mineen, always striving for Him wherever we are and in whatever condition is placed upon us. Balance is key. A balance (moderation) will prevent us from doing too much or too little. And this is subtle and has to be mastered by being steadfast in thought and action, because as aspiring Mu’mineen we have to slowly increase in striving for Allah while not usurping the rights of others.

It is a blessing indeed from Allah for the one who can live the balanced life of fulfilling the rights of Allah as well as that of man, while still striving to please one’s Lord every day. We ask Allah to make us of those beloved to Allah and use us for His Deen as He used those beloved to Him.

4 Symptoms of Sihr

1. Blockages in life.
Blockage in life refers to no progress in any sphere of your life. So it can be personal, professional, etc. Examples are: You can’t get a job or keep your money, you can’t get married or have children, you can’t study or pass examinations, whenever people promise to help you they won’t fulfill, if you earn money you cannot get any more until it is finished, etc.
Blockages are unusual, repeated and systematic at a point it becomes predictable over the years and you can’t believe it is independent events or just bad luck, but there is an invisible force stopping your progress, and that is Sorcery: an invisible force stopping your life to go forward.

This is what Allah says: “…from the evil of those who blow on the knots” (Al-Falaq, v:4). Sorcerers attach knots and read satanic things on them to attach your life. This can attach a man’s life so he will not get a job or keep any money, it can attach a woman’s womb so she will not have any children and it can attach a student’s mind so he will not understand anything at school. This happens by the permission of Allah of course, as a test on the believers, because no one has power over anything except Allah ‘Azza wa Jall.

2. Unusual Health Problem.
Examples of this blockage is that you have repeated or continuous pains or strange diseases that doctors cannot understand. They will tell you: “We have never seen such illness, your case doesn’t much with any known disease, your case is unique”. They do examinations and don’t find anything. You say you suffer and they say you have absolutely nothing, your body is completely normal and that it is your brain making up this illness so you must go to a psychiatric and get tablets to reduce your mental activity.

Doctors and specialists might see something wrong but can’t explain why it is there. Some treatments can reduce the symptoms but they cannot solve the problem unless they cut off all the ill part of your body.

The clearest example of this is eaten sorcery. Sorcerers read satanic incantations on water, put some drops in your food or drink, and when you it, the sorcery sticks in your stomach or intestines like glue and last for a lifetime. The body feels there is something strange within and attacks it with digestive acids. It’s as if you feel something itching you and you scratch it until it becomes sour, and you continue until it bleeds and you still continue. This is how it makes acidity, diarrhea, bloating, constipation, ulcer, pills, Crohn’s disease and even cancer.
All these effects are not understood by medicine and different treatments only reduce the symptoms.

Another example is sorcery that has been walked upon (contact sihr). It causes pain and heaviness in legs, and skin problems like eczema and psoriasis and sometimes cuts in the legs that don’t heel and last for years. This often happens when sorcery is poured in front of a house or a business so each time the owner goes in and out he walks on the sorcery.
Psoriasis is a type of eczema that has absolutely no explanation in medicine and no cure. It is only due to physical contact with sorcery, mostly walking on it.

The example Qur-an mentions regarding unusual health problem: “…like the one who is shaken by Shaytaan being possessed” (al-Baqara, v:275). Epilepsy may arise as well as possession due to shayaateen.

3. Unusual Mental States.
Anger, hatred, sadness, depression, fear, phobias, unable to concentrate, forgetting a lot, doubts and confusion, hearing voices and seeing things are all symptoms of sihr, it can lead to madness.

The most common example is: “…they learnt from them how to separate a man from his wife” (al-Baqara, v: 102). A lady told me she sees blood in her dreams. I told her that means they did sorcery with her menses blood. When that is done to a woman, it changes her feelings. When her husband is far, she loves him and misses him, but as soon as he comes, she can’t bare him. If he speaks, it makes her nervous, if he touches her she can’t bare it. She said “That is exactly what is happening to me”. I said that is what Allah said: “…they learn from them how to separate a man from his wife”.

A couple is fine, when all of a sudden comes anger and hatred for no reason. Another woman told me that she has so much arguments and problems with her husband she wants to divorce. I said: “Give me just an example of something you disagree about”. She thought and thought then said: “I can’t find an example”. How can a lady have so much disagreements and disputes with her husband that she wants to divorce and she can’t say a single thing that is wrong with her husband or that they disagree about? That is sorcery acting on the mind of a person like a magnet taking you away from where you want to go, and you don’t understand why you feel that way or behave that way.

4. Nightmares.
Whatever jinn or sorcery that is with the sorcery appears naturally in your dreams. Symbols are used by sorcerers, so when sorcerers do sorcery with a lock to block or stop progress in your life, you see people chasing you and never catching you, like something permanently behind you and holding you.

When they tie knots, you see snakes like the sorcerers of Fir‘own (Pharaoh) who turned their ropes and sticks into snakes. When they put sorcery in water, they aim for your life to go like water and especially your money, as if you take water in your hands and before you can drink it’s all gone.

When sorcery is placed in a high place like a tree or mountain, they aim to make you go round and round in circles, your life always coming back to point zero. When you see yourself climbing, flying or falling, sorcery has been done to stop progress in your life and also to lift your mind over reality so you spend your time wondering, imagining, fearing, doubting and can’t have a pragmatic and constructive thinking.

When sorcery is put in a graveyard, it attracts you to death so you are exhausted all or most of the time. You wake up tired as if you didn’t sleep. You cannot enjoy life or think of the future and you see in your dreams people that are dead, or you see live people dead, or you see yourself dead or graves or funerals.

Allah says: “And to remove from you the impurity of Shaytaan” (al-Anfaal, v:11), talking about the battle of Badr where many Sahaabah (radiyAllaahu ‘anhum) had wet dreams and janaabah, so Allah informed them that those dreams were due to Shaytaan wanting them to have janaabah for the battle, but Allah sent a rain to purify them. So also unusual sexual dreams can be due to Shayaateen.

These four symptoms draw a clear boundary between the normal problems of life and those due to sorcery, jinns and/or evil eye (‘ayn or nazar). The common point between these 4 symptoms is that they are abnormal, unexplainable in normal life and cannot be solved with normal means.

The advantage of this diagnosis by symptoms is multiple. It is logical and anyone can understand it and do it. It is based on Qur-an; it does not need any secret or mysterious procedure or help of jinns or anything doubtful.

Sheikh Ben Halimah

Denying the Existence of Jinn

The word Jinn comes from an Arabic root meaning “hidden from sight”. Jinn are intelligent living beings who have been exposed to divine revelation containing both commands and prohibitions, and are thereby eligible for either a reward or punishment in the next life.

To deny the existence of Jinn is an act of Kufr, apostasy, for it is denial of what is confirmed by the Qur-aan and the Sunnah. Belief in their existence is part of belief in the Unseen. Though we cannot see them, we believe in their existence through the truth conveyed to us; Allah says, “Lo! He [Jinni] seeth you, he and his tribe, from whence ye see him not…” [Surah al-A’raaf/07, v:27]

Allah has provided the basis for understanding this issue by mentioning in the Qur-aan numerous statements addressed to the inhabitants of both worlds. For example, Allah says: “O assembly of Jinn and man, have messengers from among you not come to you, explained Our signs and warned you about meeting this Day of yours? They say, ‘We bear witness on ourselves.’ [Surah al-An’aam/06, v:130]

Denying possession of human bodies is denial of Shar‘i evidence. Those who deny the Jinn existence do not have evidence to support their denial. They merely have a lack of knowledge because the beliefs and experimental knowledge of their profession contain nothing which confirms the Jinn’s existence. Such is the case of a medical doctor who looks after the health of the body by treating the physical symptoms of its sicknesses from the point of view of changes in its physical make-up, without considering what may happen to the body from a spiritual point of view or what may happen to the body as a result of the effect of the Jinn, on it.

The Jinn most certainly do have an effect on humans according to the Prophet’s (Sallallaahu ‘Alayhi wa Sallam) clear statement in the following authentic narration, “Verily Satan flows in the blood stream of Adam’s descendents.” For, in the blood is the ether known to doctors as the ‘animal soul’ which is emitted by the heart and which moves throughout the body giving it life.

The fact that Prophet Muhammad (Sallallaahu ‘Alayhi wa Sallam) was sent to both mankind and the Jinn can also be seen in the Qur-aan, wherein Allah has mentioned that a group of the Jinn heard the Qur-aan and believed in it. Allah addressed the Prophet (Sallallaahu ‘Alayhi wa Sallam) saying: “Behold We turned to you a company of Jinns listening to the Qur-aan. When they came they said, ‘Listen in silence!’ When the reading was finished, they returned to their people to warn [them of their error]. They said, ‘O our people we have heard a book revealed after Moses, confirming what came before it and guiding to the truth and the straight path. O our people, respond to one who invites you to Allah and believe in him. He will forgive your faults and save you from a grievous penalty.’ Whoever does not respond to Allah’s missionary can not frustrate [Allah’s plan] on earth nor will he have any allies besides Allah. Such are in manifest error)”. [Surah al-Ahqaaf/46, v:29-32]

“Say, ‘It has been revealed to me that a group of Jinns listened and said, ‘Verily, we have heard an amazing recital. It guides to the right, we believe in it and we will not associate anyone or anything with our Lord. Exalted is our Lord’s majesty. He has taken neither a wife nor a son. There were among us some fools who lied about Allah. But we believe that no man or Jinn should lie about Allah’”.
[Surah Jinn/72, v:1-5]

The Prophet (Sallallaahu ‘Alayhi wa Sallam) was commanded to acquaint mankind with the world of the Jinn and to inform man that he was sent to both man and Jinn as a guide to what is required of them with respect to belief in Allah, His Prophets, the Last Day, and obedience to the Prophets. The command was also to prohibit Shirk (ascribing partners to Allah) with the Jinn or others, as Allah says:
“True, there were some among men who sought refuge in some among the Jinn, but they [the Jinn] only increased their fears”. [Surah Jinn/72, v:6]

Whenever a man of that time would enter a valley -and valleys are where Jinns were thought to reside, as they frequent valleys more than high ground – the man would say, “I seek refuge with the supreme master of this valley from its foolish inhabitants.” When the Jinns found men seeking refuge in them, they would terrorize humans and attack them with even more ferocity. Men would bring with them amulets and talismans (taaweez) using the name of the Jinn and their rulers and they would swear by the names of those among the Jinn and their rulers whom they held in high esteem. This resulted in man’s elevation and honour of the Jinns over themselves.

Consequently, the Jinn would often fulfil some human requests -especially since they knew that man is more noble and honourable than they are. If a man subordinates himself to them and seeks refuge in them, he becomes similar to an important person who ignorantly seeks help from an insignificant nobody in fulfilling his needs.

The point is that Allah has stated that Muhammad (Sallallaahu ‘Alayhi wa Sallam) was sent to both worlds and the Jinn heard his recital of the Qur-aan and returned to their people and informed them. These facts are agreed upon by all Muslims. Most of the Sahaabah (RadiyAllaahu ‘annum) and their students and the majority of later scholars also held that the Jinn came back to the Prophet (Sallallaahu ‘Alayhi wa Sallam), that he read more Qur-aan to them and that they took an oath of allegiance with him.
They also believed that the Jinn asked the Prophet (Sallallaahu ‘Alayhi wa Sallam) to specify some food for them and their animals and he said to them: “You may have every bone on which Allah’s name has been mentioned as it will become covered with more than enough meat, and for your animals you may have animal droppings as feed.” The Prophet (Sallallaahu ‘Alayhi wa Sallam) also said, “Do not clean yourselves with both of them (bones and dung) for verily they are provisions for your brothers among the Jinn.” This report is authentically reported in Saheeh Muslim and other books of hadeeth from the Sahaabi, ‘Abdullah Jbn Mas‘ood (RadiyAllaahu ‘anhu).

Jinn have been exposed to divine revelation containing both commands and prohibitions, and since Rasoolullaah (Sallallaahu ‘Alayhi wa Sallam) was also sent to them, it is therefore obligatory for Muslims to treat them as they would treat another human being with regard to commanding the good and prohibiting the evil. The Jinn should be invited to submit to Allah just as Allah ordained that His Messenger invite mankind to submit, and as the Prophet (Sallallaahu ‘Alayhi wa Sallam) invited them. Muslims should also admonish and treat the Jinn in the same way that they would treat humans who break the laws of God. That is, they should repel the tyranny of the Jinn by employing the same methods which repel the tyranny of men.