Jinn and Black Magic – Part 2 – Fundamentals of Islam

Tim Humble


Channel: Tim Humble


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Episode Notes

The Ustadh talks about the dark realities of magic and how to ward off such curses!.


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AI Generated Summary ©

The speakers discuss the actions of the Prophet salallahu alayhi wa sallam during the time of the Prophet's birth, which were part of his belief and not just acts of worship. They emphasize the importance of correcting one's belief before making prayer and treating with gene problems. The speakers also discuss the worship of the creator, controller of the universe, creator, sustaining, provider, etc. They emphasize the importance of worshipting oneself and reducing fear of the jinn.

AI Generated Transcript ©

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In this in the second half of this first session, we want to go over some of the fundamentals of Islam, some of the most fundamental and the most basic concepts of Islam. And in reality, I personally believe that this next half an hour, is the most significant part of the course. It's the most important part of the course. And it's the part of the course that if you understand it correctly, and you implemented correctly, then there will be none of the shell team and none of the magicians that are able to harm you, nor will there be any Rukia case that you can't deal with. Because it all comes down to your belief. And it all comes down to your trust in Allah. And it all

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comes down to your knowledge of Allah and your obedience to Allah, for the patient, and for the one that is reciting over the patient, if they are not one in the same person. And there is a person reading and a person who is a patient, both of them need to know this.

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Just let's take a moment, just maybe a minute or two, to ask ourselves the question, why is it so important? what you believe?

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Why is it not enough to simply say, Well, I do good deeds, you know, I pray my prayer, and I give my zeca and I, you know, do the best that I can to be good to other people? Why is this so important? what it is that you believe your beliefs you hold? And not to mention just a few points in this and there are men? The first is that it defines you as a Muslim. Somebody says, what religion? Are you?

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A Muslim? What kind of a Muslim are you? Now at this point, people might say, Okay, I'm a Sunni Muslim. That's one way of doing it. Okay, what kind of a Muslim are you?

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What are you going to start describing whatever, even when you say the word Sunni? What are you referring to? Are you referring to your belief, it is what defines you as a Muslim, your belief is the difference between you being a guided Muslim and a misguided Muslim.

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If the thing that defines you, however, you want to label it, whatever word you want to use whatever definition you want to use, but your belief is what defines you as a Muslim. It's what makes you who you are. And at the end of the day, all of the people pray, all of the people who attribute themselves to Islam, from those people who who are from the worst of Allah's creation, some of them pray five times a day towards our table. Some of them fast, the whole month of Ramadan. Some of them give this a car, but it doesn't make them or it doesn't enter them into Islam. And it doesn't make them an upright, an A true Muslim. What makes you a good Muslim or a bad Muslim begins with your

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belief. It doesn't end with your belief, but it begins with your belief. So your belief defines who you are as a Muslim. And however you try and explain yourself, one way or another, if you want to define yourself as a Muslim, you have to mention something you believe in,

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in one way or another. I believe in the Quran, and the Muslim that follows the Quran. And I'm a Muslim that follows the sun. And I'm a Muslim that follows the way and the example of the companions will be a long run. This is already separated you from millions of Muslims around the world. So it's what defines you as a Muslim. It's what makes you the Muslim that you are.

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All of the messengers began by teaching it.

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And if we look at koresh Quraysh were a people who used to worship Allah, they used to perform the Hajj. They used to give charity, they used to be kind to their guests, they used to make dua to Allah. And yet it didn't enter them into Islam was entered them into Islam was correcting the beliefs that they held, and then doing those actions that are necessitated by those beliefs.

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So yes, the actions are a huge part. And the actions are a part of your belief. However, what did it start with with courage? What made courage the difference between correlation being from the people who are lost and kulia you healthcare for your own, to the people who are lost it caught me noon, say oh, you disbelievers to the believers have been successful. What made them from that to that? It wasn't any more acts of physical worship. Because they Quraysh used to make to Allah to Allah they used to perform the Hajj they used to give the charity, all of this prior to Islam. However, their belief and their making the religion for a law alone, this was the problem. And so when this was

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corrected, and when they actually

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followed on and were corrected. Then they were from those people who are lost it could have been on the believers have become successful.

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All of the messengers began by teaching it. And just to emphasize this, I want you to think about the time of the Prophet sallallahu alayhi wa sallam in Makkah. When the Prophet salallahu alayhi wa sallam was in Makkah,

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the prayer was not revealed for 10 years. So between him becoming a prophet, and between the prayer being revealed was 10, whole years.

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You have to ask yourself the question, What was he doing for 10 years?

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Because there was no prayer there was no, there was no Hajj there was no fasting Ramadan, for that 10 years, initial 10 years. What was he doing? There was some small prayers in terms of some small acts of worship towards Allah, some small units sort of act of devotion towards Allah. But in terms of a regular five daily prayers of worship, they were not in terms of their xikar there wasn't any in terms of the fasting of Ramadan, there wasn't any there was no Hajj, what was the prophets lie Selim doing for 10 years, for 10 years before the prayer was revealed, he was correcting the beliefs and correcting the the the the basic fundamentals and principles of Islam with the people. And that

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gives you the importance of it.

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Furthermore, all of the profits began by because Allah subhanaw taala said, and we recited the ayah we've sent to every nation a messenger, saying worship Allah and avoid the false gods. And if you read similar to AD off, in total, our of Allah mentions a number of the prophets, every single one of them, he mentioned that the first thing they said to their people, he called me Abu lama caminando, all my people worship Allah, you don't have any object of worship other than him. So all of the prophets began by correcting the beliefs.

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And the actions were a part of that that followed on from correcting the basic belief in Allah.

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And the majority of the Quran was revealed regarding matters of belief.

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The vast majority of the Quran regarding Allah who is Allah, the names of Allah, the attributes of Allah, the mercy of Allah, the belief in Allah, the worship of Allah making to offer Allah alone prayer for Allah alone. This is the majority of the verses of the Quran, the passages of the Quran. And therefore if the majority of the Quran was revealed regarding this, and the prophets, why Selim began by teaching it, and all of the other prophets did the same. And it was the difference between Quraysh being from the people who are addressed in the verse or you disbelievers, to the people who Allah said about them, the believers have become successful, then we see that your belief is a

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fundamental part of who you are. And it is absolutely necessary to correct a person's belief before you correct that action. And I'll give you an example.

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If you came to a person praying to somebody in the grace, so they stood in front of a grave, and they have made Vegeta to the person in the graves, and they begin to remember that person. So instead of things with hanabi, or Allah, they begin to call upon that person who is in the grave, and they're making such and you come across them. And in this sector, they have put their elbows down on the ground.

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They've put their elbows flat, which issue Do you correct first? Do you go to them and see if you're Kareem, you have a huge mistake in your prayer. The prophets lie Selim said not to put your elbows flat on the ground, you need to raise up your elbows. Do you correct that first? Or do you correct the fact that they're not praying to align the first place? No doubt you correct. The first issue you need to correct is who they're praying to. Before you correct the issue of how they're praying. You go to the person and say you're supposed to raise your hands before you go into court. It doesn't matter if there is or they don't raise their hands. If they're not praying to Allah, it

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doesn't matter. All of those things don't matter. The very, very first thing you're going to begin with is correcting a person's belief. And I honestly I cannot emphasize this enough, because when you are doing Rukia, and you're engaged in people, with with people have gene problems, a lot of problems are going to be in that person's belief in the first place. Not always, but many times in the person they will have problems and flaws in their belief. And if you don't correct them, you can do Rukia from the morning to the evening and it will not benefit them anything. Even if it gets them a cure. You haven't cured them. Because all you have cured is you have cured the external illness

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and the initial

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terminal illness in the heart is still there.

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And that's the saddest thing that we see brothers. And especially this is a problem in London. And I'm not sure how to say this is a huge problem amongst people who do Rokia in London. And that is that the brothers have a habit of treating people like a bit of a conveyor belt you come in, you get rid upon the outcome and get rid upon go out. And there's no effort to correct the belief of a person. There's no effort to purify the heart of a person, what have you done for that person? Okay, you've removed the jinn from them, and they've continued to disobey Allah, they've continued to stop praying, they've continued to refuse to pray the prayers, they've continued to take Riba they've

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continued to disobey their parents, they've continued to do everything, how long? What have you done for them in terms of their earlier absolutely nothing, all you did is remove something from them, much like a doctor would come and remove, you know, sort of a problem a person has and then go ahead and live your life the same way you were living it before. What you need to be doing is correcting the person's heart. And when you correct the heart, you will find you make the body a much harder place for the jinn to live in.

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Because the Djinn feed off of something, the jinn feed off of a person's disobedience to Allah, and all of us disobey Allah khulumani, Adam mahatva, Waheguru, hopper in a turban, all of the children of Adam frequently make mistakes, we all make mistakes all the time. And the best of those who make mistakes, or those who frequently repent,

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to all of us make mistakes, you're not going to find a patient You see, nor you're going to find a rock in the world who doesn't send all of us in. If you work to correct that sin, and to help that person to overcome the hurdles that are personal in their life, not only are you getting a huge reward from Allah, you're following the example of the Prophet size. But more than that, you are going to make the Rukia more effective, because the thing that is holding the shaytan inside of that person is disobedience to Allah.

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And so by opening that, or by closing the door of disobedience, and opening the door to repentance, you're purifying that person's heart. And when you purify their heart, you are making the issue much harder for the shaper. And then let me give you a worst case scenario. Let's imagine that this person lives for the rest of their life with a gene problem.

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60 years of their life, from meeting you until they die with a gene problem.

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What are they going to be like in the sight of Allah, if you corrected their heart, and their belief and their trust in Allah, they will go to Paradise. And if you left them as they were, even if you cured their body by the permission of Allah, you didn't do anything for them when they stood in front of Allah.

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In a worst case scenario, let's just imagine that your gene problem that you have doesn't go away, it stays with you forever. Who cares? It doesn't matter. If you corrected a person's heart, then what is with Allah is better and more lasting. Even if you couldn't get rid of the problem that was within them from the jinn, if you cured their heart and you track their heart, then the evening later Allah, you will see a huge difference for that person and a huge reward for them and for yourself on the Day of Judgment. And this is just some emphasis as to why it's so important to correct a person's belief and to correct a person's heart and to attach their heart to Allah for

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their cure to be effective, and for a long lasting benefit for them that's going to benefit them in this world. And in the next.

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There are a few simple points that we need to understand a few simple misconceptions that people have regarding the most fundamental parts of Islam. The first is the statement or the first is for us to look very briefly at the statement of Allah regarding correlation, and what Qureshi used to believe, because if you understood how Qureshi used to be before the coming of Islam, then you would understand why the prophets why Selim did what he did,

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and why he fought or how it was that he fought against those people. And then he gave them a call to Islam and many of them accepted. To understand this, you have to understand what it is that Quraysh believed in prior to the coming of the Prophet Muhammad sallallahu alayhi wasallam.

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And in this we can say very, very, very simply, that Quraysh believed in Allah, who was the creator, the Sustainer, the controller of the universe, the giver of life and death, the only one who can answer prayers in times of desperate need and the one who sends down Lorraine

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Quraysh believed in Allah

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As one Supreme God, who was the creator, sustainer controller, the giver of life and death, the one who answers the prayer, a desperate need and the one who sends down the rain. And I have lots of evidence for you in the notes, but I'll just give you one from Surah Yunus. Allah subhanaw taala says, See who provides for you from the heavens and the earth? Or who controls the hearing in the sight? And who brings out the living from the dead and the dead from the living and who arranges every matter, they will say Allah will say, will you not fear him? So Quraysh believed in Allah who was the creator, sustainer, provider, etc. However, along with Allah, they believed in idols and

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objects of worship, and these idols and objects of worship, they had an origin, ie they will not simply an idol that came from nowhere. These idols and objects of worship that they used to prostrate to and they used to make do add to and they used to seek help from these idols and objects of worship had an origin. And from the origin of these idols and objects of worship were pious people. Some of them were pious people who lived a life of piety. And when they lived a life of piety, they became later on, they became idolized, and they became made into idols and statues that were worshipped besides Allah. Likewise, the angels, likewise, they had certain stones, they had the

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stars, they had the trees, they had the sun and the moon, and they also worshipped the profits.

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So the question that any sensible person would ask,

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is, how is it possible that people who believe that Allah is their sustainer, and their provider, and the controller of the universe would possibly dedicate part of their religion to a stone, a tree, a prophet, an angel,

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to jinn?

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All of these are mentioned with regard to correlation that they used to worship the pious people, how is it possible that they would devote their worship to these objects, knowing that alized their Creator,

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something it's very difficult to understand. And the Quran gives us two justifications that they made one of them in store to summer and the other one in store units in store it was rumored Allah subhanaw taala says, indeed, for Allah is the Pure religion. And those who take protectors besides him say, we only worship them to bring us nearer to Allah in position. Indeed, Allah will judge between them over what they differ. Indeed, Allah does not guide the one who is a liar and a severe disbeliever.

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So Allah subhanaw taala tells us that their devotion to their idols was not because they believe their idols created or that their idols answered they do. Or they believe that their idols had control over the universe. They didn't believe any of that.

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In fact, they believe that their idols was solely owned and controlled by Allah. And the evidence for this is the Tobia they used to make in the Hajj, when they used to sell a baker lahoma bake.

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They used to say at the end, in sharee, Kahn, who Allah Tam Li qu Amalek, you have no partner or law except for a partner. You have no partner, but actually, you do have a partner, and that partner you own him and he owns nothing. This is what they used to say during the Hajj, you have a partner or a law, that you own him and he owns nothing. So these two believe their idols are under the control of Allah and their idols are within the dominion of Allah, but that their idols would make them nearer to Allah. The second justification in Surah, Yunus and they worship other than Allah that which neither harms them nor benefits them and they say these are our intercessors with Allah said, you

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inform a lot of something he does not know in the heavens of the earth, Exalted is He and high above what they associate with him.

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All they did is believed that these idols were a middleman between them and between Allah and we've shown that these idols were not all physical, stone structures. Some of them were people in graves, some of them were the pious, some of them were the angels. Some of them were the jinn, it doesn't matter what they used, but they use them as a middleman between them and between Allah

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and when things got really bad they would call upon Allah alone. Allah says when the waves would crush them from every place that would strike them from every place, Darrell Lucha moku Sinhala Houdini

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They would call upon Allah and make the religion for him alone.

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For now we understand the problem that exists within the oma today is that many of our Muslim brothers and sisters have fallen into the exact same actions that correlational into, would word for word point four point. They have put people between them and between Allah.

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And when you ask them, Why do you make to add, they say, look, I make dua to this person, honestly, I swear by Allah, I do not believe that they have any control of the universe. And I do not believe that they answer my job. I only believe that they are a middleman between me and Allah and they bring me nearer to Allah because I'm so sinful, and I'm so far away from Allah. So when I make to art Abdulkadir, or I make to say the better we are, I make two out to one of these individuals, they bring me nearer to Allah, they take my dua and they make my two are close to Allah.

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And we see that this is the exact action of Quraysh word for word and point four point and there is no difference between it and between what Croatia.

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Croatia used to call upon gibreel and Tel gibreel, to be a middleman between them and Allah, or jabril, answer my dua or jabril. Take my dua to Allah. They used to call upon a lot and a lot was a pious person who was well known from the, the Arabs for his generosity and his piety. When he died, they built a grave, they used to go to the grave and they used to say or alert helpers or a lot. ask Allah to make us near to him and so on and so forth. And by doing this, Allah declared to them or declared the prophets I seldom say to them kuliah au healthcare for your own, the Buddha, Mata Buddha, say, Oh, you disbelievers. I don't worship what you worship.

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Han Allah, all because they used to make middlemen between them and Allah, they used to make dua to them instead of Allah, they used to call upon them instead of Allah. And to understand this, we have to understand what is the meaning of worship. And we have to understand some simple examples of worship, do are is the essence of worship.

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And do I is the most frequently mentioned action that Qureshi used to do to other than Allah.

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And in reality, if we see the Muslims today, and indeed the non Muslims today, we find that the most frequent act of worship that is devoted to other than Allah is to act. So the people would raise their hands and say, oh, Ali helped me or Fatima helped me or it hasn't helped me. Or it helped me. And they would say to you would say how can you make to otter other than Allah, when Allah says, What unelma surjeet la la, la la la la hada, the mosque for a lot don't make to our to anyone besides Allah, they would say, I swear to you, I do not believe that Allah has any ability to help me besides Allah. But he makes me nearer to align position, or he's my intercessor between me and

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Allah. And there is no difference between that and between what Galatians to do. And when we understand this, we understand why Quraysh rejected La ilaha illAllah. Because La ilaha illa Allah doesn't mean there's no creator, there is no sustainer there's no provider but Allah, La ilaha illa Allah means that you have to abandon making to our to everybody except Allah, and you have to abandon worshiping anyone besides Allah, and you have to abandon trusting in any one the way you trust in Allah. And you have to abandon loving anyone the way that you love Allah, and you have to abandon fearing anyone the way that you fear Allah. This is the meaning of life. And this is why

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Quraysh rejected La ilaha illa Allah and they fought against the Prophet sallallahu alayhi wa sallam, they had no problem with him as a person. him as a person, they had no problem. They said, We will make you a king amongst us, we will make you a ruler over us. They had no problem in him, commanding them or telling them what to do. But just stop telling us to worship like,

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stop telling us to make the religion for Allah alone. And again, I tend to emphasize this to people in a way people can understand and I think most of you will have heard, and indeed many of you if not most of you will have memorized thoughts will begin

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an install Sabina Allah says one omeo l Li r Budo la meclizine Allahu Dena whenever

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they were only commanded to do one thing,

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to worship Allah and to make their religion for Allah alone, to perform the prayer and to give us the car and this is the upright religion. So the most important thing that you need indeed

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decision is to make your religion for Allah alone. And to make sure that you don't give any share of that religion to anyone besides Allah. And to make sure that your trust is in Allah and Allah alone. And your love is for Allah, the love that you have for a law, you have it only for a law alone. And that doesn't mean you don't love other people. But it's the love the love that you have for Allah is a unique kind of love. It's an absolute form of love that you don't have for anybody else. Likewise, the fear you have for Allah doesn't mean that you don't fear other things you don't fear. I mean, I'll give you an example. Yesterday, I have a phobia of wasps yesterday, a great big wasp, I'm

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probably exaggerating, but seem to me like it was a great big walk, landed right on my screen that I was reading the lecture from in Sheffield.

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And she Okay, I get scared. I don't like wasps. So I, you know, I brushed it away and I moved back, you know, that's normal. That's a normal fear. But when you fear something, that fear that is only for Allah, this is the problem. So when you start to say that my fear that I have of Allah,

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the kind of fear that I have for Allah, that something can touch me wherever I mean, what do you believe about Allah, Allah can touch wherever you are, however you are, in whatever circumstance You are, You can't escape the punishment of Allah. If you run to the far ends of the earth, if you buried yourself into the deepest cave, you couldn't escape the punishment of a lot. There are many people who give this to the gym. And I'll conclude this discussion. And again, there are a lot more of things a lot more points to mention in the notes. But I'll conclude this discussion by telling you something that you'll notice about magicians and magic.

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One of the things that you'll notice about magicians and magic, and this is one of the strangest things is that the jinn live in fear of the magician.

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And the jinn fear the magician so much that they give the magician two qualities that only belong to Allah. So they see to the magician, or they say to you that the magician can touch me wherever I am. If I leave this person's body, and I go to the far corner of the earth, the magician will get me

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and the magician is terrified of the jinn. He says these gems are so powerful, they can get me wherever I am. They can touch me wherever I am. They can afflict me, even if I'm in the deepest corners of the earth, they can they can get me and they believe that the jinn can harm them wherever they are or the for the magician is terrified of the jinn, the fear that is only for Allah and the jinn is terrified of the magician, the fear that is only for Allah.

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But the believers feel a lot more. Their fear of Allah is more than anything and everything else their fear of Allah is absolutely the most complete, and the fear that they don't give to anybody else. And the more you increase in your trust in Allah, and the more you increase in your fear of Allah, the less you will fear anyone and everyone else. And that's a reality. If you see somebody who fears other than Allah, you see, they fear everything from the smallest spider, the man on the street, they fear walking alone, they fear the dark, they fear being alone, they fear going to the bathroom, they fear everything. When they increase in their fear of Allah, their fear of loss, all

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that matters to them, and they stop fearing other people and other things. If you want to avoid fearing the jinn, increasing your trust in Allah increase in your fear in Allah Subhana Allah