Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

source: silsilat ul-hudaa wa nnoor – the series of guidance and light - tape no. 727

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Question #7: “Is every mushrik (one who associates partners with Allaah) a kaafir (disbeliever), but not every kaafir is a mushrik? Or are they the same?”

Shaykh al-Albaani (rahimahullaah) answers:

“This is the current understanding in people’s minds, except few of them. I will explain that with an example: a man bears witness that none has the right to be worshiped but Allaah and that Muhammad [sallAllaahu 'alayhi wa sallam] is the Messenger of Allaah, and he prays, fasts and so on, but he rejects an aayah from the Qur’aan. This (man) has disbelieved or not disbelieved? He has disbelieved. Has he associated partners with Allaah? That which is correct is that he has associated partners with Allaah. Every kaafir is a mushrik and every mushrik is a kaafir; there is absolutely no difference between the two words…

Whoever disbelieves has associated partners with Allaah, and whoever associates partners with Allaah has disbelieved; there is no confusion about that. The evidence for this is if we remember the conversation of the believer and the disbeliever in Surat ul-Kahf: {And put forward to them the example of two men: unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields) / Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them / And he had property (or fruit) and he said to his companion, in the course of mutual talk: ‘I am more than you in wealth and stronger in respect of men’} – pay attention now – {And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: ‘I think not that this will ever perish / And I think not the Hour will ever come-}. According to your wrong understanding, this (man) has disbelieved but not associated partners with Allaah and he (merely) denied the Resurrection. He (then) said: {-and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him’ / His companion said to him during the talk with him:-} {-’If you see me less than you in wealth, and children, / It may be that my Lord will give me something better than your garden, and will send on it Husban (torment, bolt) from the sky, then it will be a barren slippery earth / Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it’ / So his fruits were encircled (with ruin). And he remained clapping his hands (with sorrow) over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: ‘Would that I had ascribed no partners to my Lord!’}

Therefore, when he denied the Resurrection, he associated partners with Allaah. So, whoever disbelieves in something that has come in the Book (Qur’aan) or the Sunnah, then he is (also) a mushrik during his state of disbelief. This is with respect to the Qur’aanic text, so what is the intellectual aspect? The answer is that (Allaah), the Most High, said: {Have you seen him who takes his own lust (vain desires) as his ilah (god)?} Therefore, whoever disbelieves with some disbelief, he is (also) a mushrik, because he himself made his logic to be a partner with His Lord, the Blessed and Most High. Thus, do not differentiate between kufr (disbelief) and shirk (associating partners with Allaah).”

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Source : asaheeha translations

Question posed to Shaykh Ibn Baaz, rahimahullah:

Q. Are the deeds of a child who has not yet reached the age of puberty such as prayer, Hajj and the reading of the Qur’aan attributed to his parents or are they attributed to him?

A.  The good deeds of a child who has not yet reached the age of puberty and their rewards are for him and not for his parents or anyone else.  His parents are rewarded for having taught him to perform these deeds, for directing him to do good and for helping him in them.  This is indicated by the hadeeth in Saheeh Muslim, narrated by Ibn Abbaas, that a woman lifted a child to the Prophet, salallahu ‘alayhi wa salam, during his farewell Hajj and said:  “O Messenger of Allah, is there Hajj for him?”  He, salallahu ‘alayhi wa salam, replied:  “Yes, and there is reward for you.”The Prophet, salallahu ‘alayhi wa salam, informed us that the Hajj is for the child, and that his mother is rewarded for her Hajj with him.  Similarly, there is reward for others besides the child’s parents, for the good they do such as teaching orphans, relatives, servants and others, due to the Prophet’s, salallahu ‘alayhi wa salam, saying:  “For the one who guides to good, a reward similar to that of the one who performs it.”  Narrated in Saheeh Muslim.  This is because it is from the assisting one another in virtue and fearfulness of Allah and that He, Glory be to Him, rewards for this.

Shaykh Ibn Baaz, rahimahullah  [Fataawa Islaamiyyah: 4/526]
(Also in Islamic Fataawa Regarding the Muslim Child, page 15)

Related Links:

• Muslim Children Page
• Actions or Deeds

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Faith has both apparent and hidden aspects. Its apparent aspect is when it is related by the tongue and acted upon by the body. The hidden aspect is the acknowledgment of the heart, and its submission and love. Therefore, the apparent aspect of faith will be of no use for someone who does not have the hidden aspect, though his blood is spared and his wealth and children are preserved by it. And no hidden aspect will be of any use, unless there is no fear that it will be weakened, coerced or in fear of being ruined. Therefore, the failure of apparent deeds without the existence of any real prevention, means the corruption of the hidden aspect and lack of faith. Its deficiency refers to its deficiency of faith and intensity refers to its intensity of faith.

Therefore, faith is the heart and core of Islam, and certainty is the heart and core of faith. Any piece of knowledge or deed that does not make faith and certainty stronger is abnormal, and any faith that does not urge one to perform good deeds is abnormal.

Source :Errors Made Concerning tawheed – by Shaykh Abdul-Aziz ar-Rayyis

Bismillaah Al-Hamdulillaah wa salaatu wa salamu ‘ala rasool Allaah

Amma ba’d

Removing Harmful Matter from path is from Branches of Eeman; placing Harmful Matter in path is from Branches of Kufr

Narrated by Abu Hurairah (radiallaahu ‘anhu): The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said, “Eeman has sixty or seventy-odd branches. The least of them is to remove something harmful from the road, and the most lofty of them is the saying: ‘La illaha il Allaah‘ (none has the right to be worshipped except Allaah). And modesty is a branch of Eeman.” [Agreed Upon]

Shaykh Saalih al-Fawzaan (hafidhahullaah) said in his explanation of al Usool uth-Thalaathah :

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A student of knowledge told us during a Jumu’ah khutbah that Shaikh al-Fawzaan said,

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Wallaahu musta’aan!

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Relevant ahadith from the Sahihain that show the great virtue of removing something harmful from the path

Narrated by Abu Hurairah (radiallaahu ‘anhu): Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said, “While a man was going on a way, he saw a thorny branch and removed it from the way and Allaah became pleased by his action and forgave him for that.” Then, the Prophet (salallaahu ‘alaihi wa sallam) said, “Five are martyrs: One who dies of plague, one who dies of an abdominal disease, one who dies of drowning, one who is buried alive (and) dies, and one who is killed in Allaah’s cause.” [Sahih Bukhari; In the Book of the Adhaan]

The Prophet (salallaahu ‘alaihi wa sallam) further said, “If the people knew the reward for pronouncing the Adhaan and for standing in the first row (in the congregational prayer), and found no other way to get it except by drawing lots, they would do so. And if they knew the reward of offering the Dhuhr prayer early (in its stated time), they would race for it and if they knew the reward for ‘Isha’ and Fajr prayers in congregation, they would attend them even if they were to crawl.” [Sahih Bukhari; In the Book of the Adhaan]

Narrated by ‘Abdullaah ibn ‘Amr (radiallaahu ‘anhu): That Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said, “There are forty virtuous deeds and the best of them is the Maniha of a she-goat, and anyone who does one of these virtuous deeds hoping for Allaah’s reward with firm confidence that he will get it, then Allaah will make him enter Paradise.” Hassan (a sub-narrator) said, “We tried to count those good deeds below the Maniha; we mentioned replying to the sneezer, removing harmful things from the road, etc., but we failed to count even fifteen.” [Sahih Bukhari; In the Book of Gifts]

Narrated by Abu Hurairah: Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said, “There is a (compulsory) Sadaqah (charity) to be given for every joint of the human body (as a sign of gratitude to Allaah) everyday the sun rises. To judge justly between two persons is regarded as Sadaqah, and to help a man concerning his riding animal by helping him to ride it, or by lifting his luggage on to it, is also regarded as Sadaqah, and (saying) a good word is also Sadaqah, and every step taken on one’s way to offer the compulsory prayer (in the mosque) is also Sadaqah, and to remove a harmful thing from the way is also Sadaqah.” [Sahih Bukhari; In the Book of Jihaad]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying, “While a person was going along the path, he found a thorny branch upon it. He pushed it to a side and Allaah approved (this action) of his and (as a mark of appreciation) granted him pardon.” [Sahih Muslim; In The Book of Righteousness, Manners and Joining the Ties of Kinship; Chapter: The Merit of Removing of anything Troublesome From The Path]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying, “A person, while walking along the path, saw the branches of a tree lying there. He said: ‘By Allaah, I shall remove these from this so that these may not do harm to the Muslims,’ and he was admitted to Paradise.“  [Sahih Muslim]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying that he saw a person enjoying himself in Paradise because of the tree that he cut from the path which was a source of inconvenience to the people.  [Sahih Muslim]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying that there was a tree which caused inconvenience to the Muslims; a person came there and cut that (tree) (and thus entered) Paradise. [Sahih Muslim]

Abu Barza reported: I said: Allaah’s Messenger, teach me something so that I may derive benefit from it. He said, “Remove the troublesome thing from the paths of the Muslims.” [Sahih Muslim]

Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.

Source : Imam Ibn AI-Qayyim, Kitab al Fawa’id pg. 6-8

This chapter clearly shows that Allah, the Exalted returns the same body that had obeyed or disobeyed Him in life, in  order to reward or punish it just like He rewards the soul itself, which believes in Him and punishes the one, which disbelieves in Him.

That does not mean that Allah, the Exalted creates another soul, which will be rewarded or punished, as some people say.

Such people do not understand the nature of the  Resurrection, which the Messengers informed mankind about.

They claim that Allah, the Exalted will create another body that is different in all aspects and that Allah will reward or punish it.

They also say that the soul is simply a part of the body, so Allah will create another soul other than this one and a body other than this body.

This belief is contrary to what the Messengers taught, and what the Qur’an, Sunnah, and other Books of Allah, the Exalted say. This is in fact denial of the Resurrection and adopting the belief of the disbelievers.

Such people find it difficult to comprehend that Allah, the Exalted will recreate the very same body and soul that had known life.

They cannot imagine how the body will  become bones and dust and Allah will create it again in its original form.

Allah quotes them as saying,

أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ

which means, “When we are dead and have become dust and  bones, shall we (then) verily be resurrected? (As-Saffat, 37:16)

And such people also say,

ذَٰلِكَ رَجْعٌ بَعِيدٌ

which means, ” That is a far return.” (Qaf, 50:3)

If what they assert is true and another body other than  the one that had known in life is rewarded or punished, this will neither be Resurrection nor returning back, indeed, it would be a new creation altogether.

And the following verse would be rendered meaningless. May Allah forbid!

Allah says,

قَدْ عَلِمْنَا مَا تَنقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِندَنَا كِتَابٌ حَفِيظٌ

which means, “We know that which the earth takes of them (their dead bodies). 11 (Qaf, 50:4)

Allah answered the question that He, the Exalted will separate these pieces which had mixed with the earth and turned it into elements which are difficult to be separated.

So Allah, the Exalted told mankind that He knows what the earth is taking from their flesh, bones, and hair and just as He knows these pieces He is capable of separating, and gathering them after being separated, and creating them again.

He, the Exalted decides the time of Resurrection by His perfect knowledge, power, and wisdom.

Related Links: (Must Read !!)

• The Story of the Dead People – Tafseer Ibn Kathir
• Four Birds & Prophet Ibrahim (Peace be upon him) – Tafsee Ibn Katheer

By Shaykhul Islam Ibn Taymeeyah (may Allah have Mercy on him)

Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself.[ An-Nisa’ 79]

The Scholars of Tafseer view the words “Good” and “Evil” in the Quran to mean blessings and misfortune. They don’t just refer to the acts a person does by his freewill.

If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and become Al-Muttaqun (the pious – see V.2:2), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do.[Al-Imran 120]

If good befalls you (O Muhammad ), it grieves them, but if a calamity overtakes you, they say: “We took our precaution beforehand,” and they turn away rejoicing.[Taubah 50]

The good deeds which we are commanded to do and the bad deeds we are prohibited from doing.

Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.[ Al-Furqan 70]

Verily, the good deeds remove the evil deeds (i.e. small sins).[Hud 114]

Abu Aaliyah said: “ Good is obedience and bad is disobedience.

Ibn Munabbih said: “ Good is the blessing and bad is the trial.

Some differences between Good and Bad are:

1.    Allah’s blessings and favors happen to His slaves without reason from them at the start. Allah gives good health, provisions, help and the like to people that never did anything at all. Allah creates man for Paradise to dwell therein in its bounties. He has only created them for the hereafter, while they never did anything at all. The Muslim children and their insane enter Paradise through Allah’s mercy, even though they never did a single deed.

Now then about punishment, no one is punished except on account of his actions.

2.    The good deeds that a servant does are a gift from Allah. It’s a gift that He favors towards him due to guidance and faith. This resembles the words from the people in Paradise:

“All the praises and thanks be to Allah, Who has guided us to this, never could we have found guidance, were it not that Allah had guided us! [ Al-Araf 43].

Bad deeds only occur due to the servant’s sin that he committed.

3.    Good deeds multiply and increase themselves. The servant is rewarded with their multiplicity. Bad deeds on the other hand don’t multiply. The servant isn’t punished with a bad deed that multiplies itself. The person who does a good deed is rewarded over and above that single good deed. The person who commits a bad deed is recompensed based on that single bad deed and its degree.

Whoever brings a good deed (Islamic Monotheism and deeds of obedience     to Allah and His Messenger ) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allah and His Messenger ) shall have only the recompense of the like thereof, and they will not be wronged.[Al-Anam 160]

4.    Good is linked to Allah. He is the One that is good in all aspects. Bad isn’t linked or connected to the Most High. Bad deeds are only acts that Allah allows to occur due to His infinite wisdom. The Lord of All the Worlds never does anything bad. On the contrary every single thing that He does is good and beautiful.

The Prophet (peace and blessings be upon him) used to begin his prayers by saying,” All good in Your hands and evil doesn’t belong to You”.

Taken from Al-Hasanat was Sayee’at or Tafseer of Verse 79 in Surah An-Nisa’ by Shaykul Islam Ibn Taymeeyah 728H
Translated by Abu Aaliyah Abdullah ibn Dwight Battle http://abuaaliyah.multiply.com/

Related Links:

• Understanding the Concepts of Good & Evil Deeds – Transcribed – Shaykh Salih as-Sindee -  [PDF]
  As for the good deeds, they are all actions of obedience, they are the righteous actions, they are acts of worship.
• Other Articles related to Actions or Deeds

Shaykh Islaam ibn Qayyim al-Jawziyyah
Reference: Fawaa ‘idul Fawaa ‘id of Ibnul-Qayyim – pg 288.

“The pillars of Kufr (i.e. disbelief and disobedience) are Four:

1. Kibr i.e. arrogance, which prevents him from submission, (to the command of Allah)
2. Hasad i.e. jealousy, which prevents him from accepting advice and giving it.
3. Ghadab i.e. anger, which prevents him from being just.
4. Sha`wah i.e. lowly desires, which prevents him from devoting himself totally to worship.

Hence, if the pillar of arrogance is removed then it becomes easy to submit, and if the pillar of jealousy is removed then it becomes easy for him to accept naseehah (i.e. advice) and to give advice. If the pillar of anger is removed then it becomes easy for him to be just and humble himself and if the pillar of lowly desires is removed then it becomes easy for him to be patient, chaste and devote himself to worship. Every imprudent characteristic derives from these four. And  when these characteristics settle in his heart they will cause him to see falsehood as truth and to see truth as falsehood. To see Ma`roof (i.e. good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the hereafter further from him.

Uprooting strong and power mountains from their places is easier than removing these four characteristics from the heart of an individual who is tested with them. This proves especially true when these characteristics become firmly rooted and embedded in an individual to the point they become second nature, for when an individual reaches this point it is almost impossible for him to do any good deeds, nor would he purify himself with them if he were to perform any acts of good. The more he strives diligently to perform acts of good the more his actions are corrupted by these four characteristics.

If you reflect on the disbelief of the past nations, you will find that it derived from one of these four pillars, and it was due to one of these four that they were punished. However, the severity of the punishment was dependant on the degree and extent of these pillars with those nations. So, whoever adorns himself with these pillars then he subjects himself to  all types of evil consequences, in the life of this world and in the hereafter. And whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e. sincerity), Tawbah (i.e. repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.

These characteristics emerge due to the slave`s ignorance of his Lord, and his ignorance of his own self-worth or value. If he truly knew his Lord with all of His lofty characteristics and was truly aware of his own short-comings and  deficiencies, he would not have a reason to be arrogant nor seek retribution for himself, nor would he be jealous of anyone because of what Allah has given them, because in reality, jealousy is a type of enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing and he ardently desires that this blessing be taken away from him. So he actually oppose and contests the decree of Allah and he deems the blessing of Allah to this slave to be unjust and dislikes for him what Allah loves for him. And it was because of this characteristic that Iblis becamethe enemy of Allah, i.e. his arrogance and jealousy.

Hence, to replace these two hideous and evil characteristics with sound knowledge of Allah and His uniqueness and being pleased with Him as your Lord and turning towards Him for assistance in all of his affairs, and replacing anger with true knowledge of himself and his value, and the fact that he does not have the right to get angry and seek retribution for himself, because in this is giving precedence to himself over the pleasure of his Lord and expressing anger towards his Lord, who originated him.

And the greatest thing which would assist him in ridding himself of this characteristic is to condition himself to get angry for the pleasure of Allah and to be pleased for the pleasure of Allah. And every time he gets angry or is pleased for the pleasure of Allah then anger and pleasure for other than Him will be obliterated, and the opposite is the same.

However, the cure for his lowly desires is sound knowledge and understanding that his obedience to his lowly desires is the greatest reason or hindrance for him attaining satisfaction, and his abstaining from these lowly desires is the greatest reason and means by which he can attain satisfaction. So every time he sets out to attain satisfaction by following his lowly desires he actually pushes himself further away from achieving this satisfaction, and the more he avoids his lowly desires, the closer he is to attaining the satisfaction he is looking for in the most complete manner.

• So Ghadab (i.e. anger) is like a predator, the minute you turn your attention away from it, it will eat you alive.

• And Shah`wah (i.e. lowly desires) is like fire, the moment he ignites it, it will begin to burn him alive.

• And Kibr (i.e. arrogance) is like arguing with a king about his possession, either he will kill you because of this, or just deprive you of it.

• And Hasad (i.e jealousy) is like showing enmity and hatred towards someone who is more powerful than you.

The one who can control his lowly desires and his anger will remove the Shaytan from his midst. And the he whose lowly desires and anger overtakes him deprives himself from the shade and protection of Allah.

Translator: Shadeed Muhammad, Abu Az-Zubayr

The Difference Between the Angels and the Jinn

بسم الله الرحمن الرحيم

Taken from Ahkamut Ta’amal ma’ Al Jinn by As-Shaykh Abu Nasr Muhammad ibn Abdullah ibn Al-Imam.

Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle

There are some Muslims who are ignorant about the difference between the noble Angels and the Jinn and Shayateen. Some of the earlier nations deviated in comparing Jinn to Angels. Shaykul Islam Ibn Taymeeyah said, “ The pagan Arabs and the people of the book acknowledge the Angels existence, although many of them consider the Angels and Jinn as one. They believe that Angels that disobey Allah become Shayateen. The Pagans, Jews and Christians deny Ibless as being the father of the Jinn, they deny the Jinns’ ability to marry, have children, eat and drink. Some of the pagan Arabs claim that the Angels are the Jinns’ offspring.[ Tafseer Al-Kabeer 7 /
381].

The following are some differences between the Angels and Jinn;

1. The Angels were created from light and the Jinn were created from smokeless fire. This is a unique difference in creation, so it’s with all the more reason that they differ in actions.

2. The names of the Angels differ from the names of the Jinn in general and in detail. The names of the Angels are intended for messengers. They are Allah’s messengers.

3. The Angels were created to obey Allah. They don’t have the free will to disobey Him unlike the Jinn. Allah gave the Jinn the free will to obey or disobey Him like man. So whoever desires to believe in Allah will and whoever desires to disbelieve in Allah can.

4. The Angels don’t have desires. Therefore they don’t eat, drink, or marry. The jinn eat, drink and marry.

5. The Angels don’t disobey Allah for a single moment. The majority of the Jinn are Kuffar. In fact the number of Kuffar among the Jinn outnumber the Kuffar among humans. There are some people who circulate that Harut and Marut were Angels. This is false. They were both Jinn and the narrations that mention them as being Angels are from the Israelites. None of those narrations are authentic.

6. The Angels are much more stronger than the Jinn.There is no way to imagine the strength of one Angel compared to all the Jinn. Take for example the Angel of death. He’s one and has the ability to take any soul in an instance any where in the world.

7. The Angels are superior to the Jinn in shape, deeds, and condition.

8. The numbers of the Angels is enormous. It outnumbers the Jinn, man, and animals.

9. Allah created the Angels for the service to the Son of Adam. Most of the Jinn divert man from the correct path. And at the forefront of that is their father Ibless.

10. The Angels serve the Jinn and arrange their affairs.

11. The Angels see the Jinn all the time. The Jinn aren’t able to see the Angels unless they take a shape which allows their visibility. If the Jinn were able to see the Angels this would remove one aspect of faith in something unseen.

12. Allah created the Angels before the Jinn. The proof this is the Angels carry the Throne. The Throne was created before the heavens and earth and everything between them.

13. The Angels are from the unseen things to believe in for the Jinn. Allah made it an obligation for the Jinn to believe in the Angels.

14. The Angels have authority and power over the Jinn, by Allah’s permission. Therefore the Angels can see the Jinn, defeat them, take their souls.

15. The Angles are generally described with praise worthy traits. Most of the Jinn are described as being whispers of evil, plotters, deceivers, and oppressors.

16. The Angels aren’t described as being neither male nor female. The pagan Arabs described the Angels as being female. The Jinn are male and female. refer to [ Kahf 50]

17. The Angels assist the Prophets, the Messengers,and their followers to good deeds. This is where the first inspiration to do good comes from. Ibn Taymeeyah said,” The inspiration to seek the truth and do good is inspired from the Angels. The idea to follow corrupt belief and make corruption is inspired from the Shayateen.[ Maj’mo 4/34]

18. The Angels live in the heavens and the Jinn live in dirty places.

19. The Angels fly in the form they were created. The Jinn can only fly if they take another form other than the one they were created in .

Related Links:

Angels
Jinn and Shayateen

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