Human souls are well-acquainted with this perceptible and known world; nothing weighs heavily upon them except that which is entirely new or extraordinary. Yet, despite this, man continuously remains in pursuit of researching and seeking out those things which are hidden and concealed within this universe. He possesses an innate passion and yearning to trace things that are absent from vision and to become aware of hidden secrets and mysteries. The world of Jinnat is also among those realities regarding which a keen interest resides in the hearts to comprehend. To understand the states of Jinnat, man remains on the lookout for those literary works of the Ahl-e-Ilm (scholars) in which this subject has been written upon. Observing this very passion of the public, certain Ahl-e-Ilm have authored independent books on this subject, wherein the conditions of Jinnat are discussed in detail, and available information has been compiled to the best of their capacity. This particularly includes the phenomenon of Jinnat overpowering a human being and subjecting them to distress—which at times occurs with their own volition, and at other times, they are compelled to do so. Allah Ta’ala has spoken the truth:
وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا
(Surah Al-Jinn: 6)
Translation: “And there were men from mankind who sought refuge in men from the jinn, so they only increased them in burden/rebellion.”
It is an established reality that man remains afflicted by illnesses and dangers; very few individuals live their lives smoothly without anxieties. It is said that man constantly faces eight types of conditions, and it is impossible for anyone to escape encountering them: joy and sorrow, union and separation, ease and hardship, illness and Aafiyat (well-being).
However, all of this occurs under the Qaza-o-Qadr (Divine Decree) and Wisdom of Allah Ta’ala, which man sometimes comprehends and at times fails to understand. Nevertheless, if man observes Sabr (patience) and remains pleased with the Raza (pleasure) of Allah Ta’ala, then even anxiety and calamity become a source of reward and spiritual recompense for him. The Holy Prophet ﷺ stated:
“The matter of a Momin (believer) is indeed strange; there is good for him in every affair. (Because) if prosperity comes to him, he expresses gratitude (Shukr) to his Lord, and that is better for him. And if adversity befalls him, he observes Sabr, and that too is better for him.” (Muslim)
Nonetheless, absolute deliverance from this trial, tribulation, and illness—or at least a mitigation in it—is entirely possible. The way to achieve this is for a Muslim to practice those Shari’i means and causes (Asbab) through which, by the Command of Allah, the distress is dispelled. A few of these Asbab are detailed below:
-
The servant must safeguard the commandments of his Lord. As the Messenger of Allah ﷺ stated: احفظ اللہ یحفظکَ “Safeguard (the commandments of) Allah, Allah will safeguard you.” (Musnad Ahmad)
-
Maintaining the recognition and consciousness of Allah Ta’ala during times of ease by following His commandments and abstaining from prohibitions (Nawahi). As the Messenger of Allah ﷺ stated: تعرف الی اللہ فی الرخائ یعرفک فی الشدۃ “Maintain recognition of Allah Ta’ala during days of ease, He will take care of you in times of severity and hardship.” (Musnad Ahmad)
-
Seeking the proximity of Allah Ta’ala through Sadqa-o-Khairat (charity and almsgiving), because charity eradicates or lessens calamity. As the Holy Prophet ﷺ stated: صنائع المعروف تقی مصارع السوء “Acts of virtue and charity protect one from falling into the pits of evil/destruction.” (Tabarani Kabir)
-
Beseeching Allah Ta’ala with humility, maintaining absolute Tawakkul (reliance) on His Essence, and holding the firm Aqeeda (belief) that benefit and harm reside solely in the Hands of Allah Ta’ala. One must believe that if the entirety of mankind gathers to inflict any harm upon me, they cannot cause me any harm except that which Allah has already written in my destiny; similarly, if all the sons of Adam unite to grant me any benefit, they cannot give me any benefit except that which Allah Ta’ala has already written in my destiny.
When a person observes that they are facing an illness or are entangled in a trial and tribulation, they must utilize all those means and measures for treatment that are Shari’an (legally) permissible. This is because seeking treatment is sometimes Wajib (obligatory), sometimes Mustahab (recommended), and sometimes Mubah (permissible) under sacred law. The decision between Wajib, Mustahab, and Mubah will be determined by assessing the disease and the condition of the patient. However, it is imperative that the treatment aligns with the Shariah, is not derived from a Haram (forbidden) thing or through means that lead to Haram, and causes no harm to the patient or anyone else. The Holy Prophet ﷺ stated:
تداوو عباد اللہ ولا تدا ووا بحرام “O servants of Allah! Treat yourselves, but do not seek treatment through Haram.”
In another instance, he stated: “Allah Ta’ala has not sent down any disease except that He has also sent down its cure; it is a different matter that someone gained knowledge of it while an ignorant person remained unaware.”
The core reason for writing on this subject is Aagahi (awareness), because Jinnat also reside along with us; they too are endowed with intellect (Saahib-e-Aqal) just like us. They have their dwellings around us on this earth; at times, they participate with us in eating and drinking, and at times, they become a cause of distress and discomfort for us. There are numerous proofs regarding them in the Quran and Hadeeth; in fact, a complete Surah has been revealed in the Holy Quran by their very name (Surah Al-Jinn), which specifically comprises their accounts.
Another reason for writing on the topics of Tahqeeq-e-Jinnat (research on Jinnat) is to enable us to recognize the plots and conspiracies of Shaitan and his supportive, rebellious Jinnat. This is because once their plots and conspiracies are recognized, protecting oneself from them becomes easier. Subsequently, to remain safe from their distress and harm, a fortified fortress (Qila) is required, which is hidden solely within Taqwa (piety), seeking the refuge of Allah, strict adherence to Awamir-o-Nawahi (commandments and prohibitions), and constancy in Shari’i Azkar (remembrances).
The objective of all such articles and endeavors is to strengthen the connection with Allah and to establish the Aqeeda that refuge is possible only from Allah; He alone is the Cure-Giver (Shifa Dehne Wala), hence cure must be sought from Him alone, for He is the One who bestows Aafiyat. As stated in the Holy Quran:
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ “And when I am ill, it is He who cures me.” (Surah Ash-Shu’ara)
Thus, instead of falling into Tawam-parasti (superstition) and following devils (Shaitaneen), one must observe Sabr, remain hopeful of reward from Allah Ta’ala, and reform the public in this regard. In the pursuit of compiling all these articles, assistance has been drawn from the books of renowned, authentic Ulama (scholars), Akabireen (elders), accomplished Aamilen (practitioners), and Sufiya-e-Kiram, so that the truth can be delivered to the readers. We pray that Allah accepts these endeavors of ours.