Self Protection of the devil
1. Going to an oracle (one who claims of knowing the future, unseen thing), soothsayer (one who claims of knowing the past, unseen thing), and wizard (one who makes tattoos, charms, jinxes, to harm his object of magic).
The Messenger of Allah -peace and prayer of Allah be upon him- explained it in many of his sayings, such as in the following hadith:
مَنْ أَتَى عَرَّافاً فَسَأَلَهُ عَنْ شَيْءٍ لَمْ تُقبَلْ لَهُ صَلاَةٌ أَرْبَعِيْنَ يَوْماً
“Whoever come to ‘Arraf (soothsayer) and ask something to him, his prayer will not be accepted for forty days.” (Narrated by Muslim).
عَن أَبِى هُرَيْرَةَ وَالْحَسَنِ عَنِ النَّبِىِّ -صلى الله عليه وسلم- قَالَ « مَنْ أَتَى كَاهِناً أَوْ عَرَّافاً فَصَدَّقَهُ بِمَا يَقُولُ فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ ».
Abu Huraira -may Allah be pleased with him- narrated that the Prophet -peace and prayer of Allah be upon him- said, “Whoever come to an oracle or soothsayer, and affirm what he said, indeed, he has committed infidelity toward the revelation revealed to Muhammad -peace and prayer of Allah be upon him-.” (Narrated by Ahmad, and classed valid by Al Albani, in his work, “Shahih Al Jami’, no. 5939).
عن عمران بن الحصين رضي الله عنه قال : قال رسول الله صلى الله عليه و سلم : لَيْسَ مِنَّا مَنْ تَطَيَّرَ أَوْ تُطُيِّرَ لَهُ أَوْ تَكَهَّنَ أَوْ تُكُهِّنَ لَهُ أَوْ سَحَرَ أَوْ سُحِرَ لَهُ وَمَنْ أَتَى كَاهِنًا فَصَدَّقَهُ بِمَا يَقُوْلُ فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ صلى الله عليه و سلم
From Imran Ibn Husain, -may Allah be pleased with him- , he said, “The Messenger of Allah -peace and prayer of Allah be upon him- said, ‘Not our kind, he who trust the bad luck and ask people to make prophecy about his bad luck, or perform wizardry, and one who ask people to do magic for him, or one who perform magic or ask for help by magic, and whoever come to an oracle and affirm what he say, indeed, he has committed infidelity toward the revelation revealed to Muhammad -peace and prayer of Allah be upon him-.” (Narrated by Al Bazzar with a good chain of narration, and classed valid by Al Albani in “Silsilah Al Ahadis Ash Shahihah, hadith no. 2195).
2. Wearing charms with all of its kind.
عَنْ عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِىِّ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- أَقْبَلَ إِلَيْهِ رَهْطٌ فَبَايَعَ تِسْعَةً وَأَمْسَكَ عَنْ وَاحِدٍ فَقَالُوا يَا رَسُولَ اللَّهِ بَايَعْتَ تِسْعَةً وَتَرَكْتَ هَذَا قَالَ « إِنَّ عَلَيْهِ تَمِيمَةً ». فَأَدْخَلَ يَدَهُ فَقَطَعَهَا فَبَايَعَهُ وَقَالَ « مَنْ عَلَّقَ تَمِيمَةً فَقَدْ أَشْرَكَ ».
Uqba Ibn Amir al Juhani -may Allah be pleased with him- narrated that the Messenger of Allah -peace and prayer of Allah be upon him- was visited by around ten men, then he accepted the pledge of nine of them, and held one of them, and they asked, “O Messenger of Allah, you have accepted the pledge of nine people, and you left this man?”. The Messenger of Allah -peace and prayer of Allah be upon him- replied, “Indeed, this man wears a charm.” That man inserted his hand, and broke off his charm, then the Prophet accepted his pledge, and said, “Whoever hang a charm, then he has committed shirk.” (Narrated by Ahmad, and classed valid by Imam Al Albani in “As Silsilah Ash Shahihah”, hadith no. 492).
3, Visiting the grave not merely to visit it, but to ask for blessing
عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِىِّ -صلى الله عليه وسلم- « اللَّهُمَّ لاَ تَجْعَلْ قَبْرِى وَثَناً لَعَنَ اللَّهُ قَوْماً اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ ».
Abu Huraira -may Allah be pleased with him- narrated that the Messenger of Allah -peace and prayer of Allah be upon him- said, “O Allah, don’t make my grave as idol. Allah has cursed those who make the grave of their prophets as mosque.” (Narrated by Ahmad, and classed valid by Al Albani in “Ahkamul Janaiz”).
4. Asking for blessing or protection from a Tree which is believed as a magical tree
عَنْ أَبِى وَاقِدٍ اللَّيْثِىِّ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- لَمَّا خَرَجَ إِلَى خَيْبَرَ مَرَّ بِشَجَرَةٍ لِلْمُشْرِكِينَ يُقَالُ لَهَا ذَاتُ أَنْوَاطٍ يُعَلِّقُونَ عَلَيْهَا أَسْلِحَتَهُمْ فَقَالُوا يَا رَسُولَ اللَّهِ اجْعَلْ لَنَا ذَاتَ أَنْوَاطٍ كَمَا لَهُمْ ذَاتُ أَنْوَاطٍ. فَقَالَ النَّبِىُّ -صلى الله عليه وسلم- « سُبْحَانَ اللَّهِ هَذَا كَمَا قَالَ قَوْمُ مُوسَى (اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ) وَالَّذِى نَفْسِى بِيَدِهِ لَتَرْكَبُنَّ سُنَّةَ مَنْ كَانَ قَبْلَكُمْ ». قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.
Abu Waqid. Al Laitsi -may Allah be pleased with him- said, “One day, we went out together with the Messenger of Allah -peace and prayer of Allah be upon him- to Hunain, and we were just out of infidelity (freshly embraced Islam). At that time, the infidels have a lote tree named ‘Dzat Anwath’, they always came to it and hung their weapon onto that tree. When we passed a lote tree, we said, “O Messenger of Allah, please make for us, Dzat Anwath, as they have a Dzat Anwath.” So the Messenger of Allah -peace and prayer of Allah be upon him- said,
((اللَّـهُ أَكْبَرُ، إِنَّهَا السُّنَنُ، قُلْتُمْ وَالَّذِيْ نَفْسِيْ بِيَدِهِ كَمَا قَالَتْ بَنُوْ إِسْرَائِيْلَ لِمُوْسَى: “ اِجْعَلْ لَنَا إِلـهًا كَمَا لَهُمْ آلِهَةٌ “، قَالَ: “ إِنَّكُمْ قَوْمٌ تَجْهَلُوْنَ “، لَتَرْكَبُنَّ سُنَنَ مَنْ كَانَ قَبْلَكُمْ))
“Allahu Akbar (Allah is The Great). That is the tradition (of people before you). And by He who has my soul in His hand, you really have said words as said by the sons of Israel to Moses, “Please make for us an idol, as they have idols.” Moses answered, “Indeed, you are foolish people.” Certainly, you will follow the footsteps of the people before you.” (Narrated by At Tirmidzi and classed valid by Al Albani in “Shahih Tirmidzi”, hadith no. 2180).
5. Asking for help or protection from Jinn
{وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا}
“and that “some from among the humans used to seek protection of some among the jinn, and thus they increased the arrogance of the jinn”;(QS. Al Jin/The Jinn: 6)
أي: كان الإنس يعبدون الجن ويستعيذون بهم عند المخاوف والأفزاع (1) ، فزاد الإنس الجن رهقا أي: طغيانا وتكبرا لما رأوا الإنس يعبدونهم، ويستعيذون بهم، ويحتمل أن الضمير في زادوهم يرجع إلى الجن ضمير الواو (2) أي: زاد الجن الإنس ذعرا وتخويفا لما رأوهم يستعيذون بهم ليلجئوهم إلى الاستعاذة بهم، فكان الإنسي إذا نزل بواد مخوف، قال: ” أعوذ بسيد هذا الوادي من سفهاء قومه “. [تفسير السعدي ص: 890]
Sheikh al Mufassir, Abdurrahman Ibn Nashir As Sa’dy -may Allah have mercy on him- (died in 1376 H) said, “It means that in the past, men worshipped the jinn and sought protection from them in the time of fear and anxiety, hence the jinn got more arrogant and went out of the line toward men, because of what they had seen, that the men worshipped and sought for their protection. And probably the meaning of subject in words “they increased” is jinn, thus it means: “the jinn increased the fear of men because of what they (the jinn) had seen from men who sought for their protection, so that men would return to them to seek for their protection. In the past, when a man stopped by at a lake that he feared, he would say, “I seek for protection from the master of this lake from his evil followers.” (See: “Taisir Al Karim Ar Rahman fi Tafsir Al Kalam Al Manan”, page 890).
And Allah knows best.
Author: Abu Abdillah Ahmad Zainuddin
Article of www.WhatisQuran.com