(Series of Answers by the Eminent Scholar Ata Bin Khalil Abu Al-Rashtah, Ameer of Hizb ut Tahrir, to Questions from Visitors to His Facebook Page "Fiqhi")
Answer to Question Satanic Possession, Envy, and the Evil Eye To: Muhammad Adil Jamil al-Ghouli
Question:
In the name of Allah, the Most Gracious, the Most Merciful...
The honorable and respected brother, Ameer of Hizb ut Tahrir, may Allah (swt) protect you.
Peace be upon you, and the mercy of Allah and His blessings.
Allah (swt) says:
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ
"And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic..." (TMQ Al-Baqarah [2]: 102) to the end of the verse.
In our country, diseases called "satanic possession," others called "the eye," and others called "magic" (sorcery) have spread extensively. Are these spells linked to jinn entering the body? Do they have an effect? Is treating them with Ruqyah Shari'ah (lawful incantation) correct, or is it charlatanry (sha'wadhah)? We hope for a clarification from you, and may Allah reward you with goodness. Your brother, Saif Tayyib Mutahhar al-Ghouli – Yemen.
Answer:
And peace be upon you, and the mercy of Allah and His blessings,
Your question consists of four issues: First, the subject of what the common people call "satanic possession" (mas); second, the interpretation of the noble verse and its indication of magic; third, the subject of envy (hasad) and the evil eye (ayn); and fourth, how to protect oneself—whether by Ruqyah or something else. Here is the answer:
First: The interpretation of the noble verse claimed to indicate satanic possession:
الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ
"Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity..." (TMQ Al-Baqarah [2]: 275)
I quote for you below regarding this from the book Al-Taysir fi Usul al-Tafsir:
["Those who consume interest" means those who take it, and it encompasses every benefit derived from it. "Consume" has been used in the Noble Quran to indicate condemnation:
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا
"Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze." (TMQ An-Nisa [4]: 10)
يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَهُمْ
"...while those who disbelieve enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them." (TMQ Muhammad [47]: 12) and it is the same here.
"Cannot stand" means on the Day of Resurrection. "Except as one stands who is being beaten by Satan" means they are resurrected from their graves, standing as the one who is afflicted and convulsing in this world—meaning the insane—stands; that is a disgrace for them on that day. It is a context indicating the decisive prohibition of interest (riba), the prohibition of which was repeatedly emphasized in these verses.
"From the mas" (affliction) means madness (junun). It is said: a man is muss so he is mamsus if he goes mad. Khabt (beating/striking) is striking without order, like the striking of a blind camel.
Narrations have been reported regarding the interpretation of الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ and the most outweighing (rajih) of them is that when a person is afflicted by madness, Satan gains a greater influence over him through his whisperings (waswasah), so he imagines many things that lead the insane person to stumble/convulse.
As for the saying that Satan is the one who strikes him down or leads him to madness, the verse does not state this. Allah (swt) did not say يتخبطه الشيطان بالمس (meaning Satan afflicts him with madness), rather the verse says يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ meaning he stumbles/convulses due to his madness; i.e., the madness precedes the stumbling caused by Satan.
Furthermore, the claim that يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ is from the door of metaphor (kinayah) and figurative speech (majaz)—according to the styles of the Arabs when they say of an epileptic that the jinn has "touched" him (masat-hu), meaning afflicted him with madness (as they derived junun from jinn)—this is a subordinate (marjuh) view. This is because metaphor and figurative speech are not resorted to except if the literal meaning (haqiqah) is impossible. Here, the literal meaning is not impossible; it is not impossible for Satan to whisper to the insane person with various delusions that cause him to stumble, thus it is said "Satan beat him/caused him to stumble"...
Additionally, I have not come across a Sahih (authentic) hadith regarding the interpretation of the verse. As long as this is the case—meaning there is no shar'i reality (haqiqah shar'iyyah) in interpreting the verse—it remains for us to resort to the language. The Quran was revealed in the language of the Arabs, and we find the outweighing view is what we said: their likeness is like that of one whom Satan beats from the mas, i.e., because of madness. That is, madness precedes Satan’s beating of the person; the person goes mad for some reason, and then Satan causes him to stumble through his whisperings and delusions.
Thus, Satan does not strike the person down, i.e., he does not make him insane. Otherwise, the noble verse would have been الذي يتخبطه الشيطان بالمس where the Baa (ب) signifies connection, meaning "with madness," i.e., he afflicts him with madness. At the same time, one does not resort to metaphor and figurative speech to turn the meaning of "Satan" away from its literal reality, because the literal reality is not impossible.] End quote.
Thus, Satan does not "possess" (yamassu) a human to strike him down and afflict him with madness. Satan has no authority over humans:
وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ
"...And I had no authority over you..." (TMQ Ibrahim [14]: 22)
إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ
"Indeed, My servants - no authority will you have over them..." (TMQ Al-Hijr [15]: 42)
So, Satan does not strike the human down; rather, the work of Satan is whispering (waswasah). Then, the human chooses the position toward this whispering; he may repel and reject it, which is the truth, or respond to it, which is misguidance:
فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ
"...And what can be beyond truth except error?..." (TMQ Yunus [10]: 32)
This is what I consider outweighing in this matter, and Allah is All-Knowing, All-Wise.
Second: The noble verse mentioned in the question and its indication of magic:
We have previously answered this issue, and I quote for you from that answer what is necessary for your question as follows:
[Magic (sihr) is a science performed by using words of disbelief (kufr) in its incantations or procedures. It makes you imagine that the form of something before you has become another form, but without changing the reality of the thing; it is merely an illusion. That is, if you were to hold the object, you would find it to be the original object, or if you analyzed it in a lab, you would find it to be the original object. The matter is an illusion and nothing else.
The evidence that magic is performed by using words of disbelief in its procedures and incantations is the mafhum (implied meaning) of His (swt) saying: وَمَا كَفَرَ سُلَيْمَانُ (And Solomon did not disbelieve), meaning "and he did not practice magic." The metaphorical use of "disbelieved" (kafara) to mean "practiced magic" indicates that magic is performed through words and actions of disbelief. Therefore, whoever practices magic disbelieves. This is confirmed by His (swt) saying afterward: وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ (but the devils disbelieved, teaching people magic). Accordingly, the magician is a kafir, and the Muslim who practices it is an apostate (murtad) who is killed by the State in Islam due to his apostasy.
As for the evidence that what the magician displays is not real but rather an illusion, it is His (swt) saying: سَحَرُوا أَعْيُنَ النَّاسِ (they bewitched the eyes of the people) (TMQ Al-A'raf [7]: 116) and يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى (it seemed to him from their magic that they were moving [like snakes]) (TMQ Taha [20]: 66). This means the staff remains a staff in reality, but it appears to the observer as a snake moving. That is, the reality does not change into another new reality in the sense that the first reality is nullified and a new reality is formed in its place. Therefore, if a person were to hold the snake that appeared from the staff, he would find it a staff, and if he analyzed it in a lab, he would find it to be the same components of the staff that was thrown and appeared to us as a moving snake.
This is why when the magicians threw their staffs, they themselves saw them as staffs, but they "bewitched the eyes of the people" so they saw them as snakes. However, when Musa (as) threw his staff, they—the magicians—saw it as a real snake and not a staff, and then it swallowed their staffs and nullified their reality completely. They realized that this was not magic because magic does not nullify the reality of things. They knew that what occurred was not magic, but truth from the Lord of the Worlds, as Musa (as) said, so they believed, and their belief was remarkable.
In summary, if you had a chair and a man came and stood far from the chair and told you, "Now I will perform incantations, words, and procedures while I am far from the chair to make you see it as a pillow," and then he began reciting words containing disbelief, and after that, it appeared to you that the chair was a pillow without the reality of the chair changing—meaning if you held the chair, you would not find it to be a pillow but a chair—if he did this without the realities changing and with incantations containing words of disbelief, and the thing remained as it was but appeared to you as something else, then this man is a magician and a kafir.
However, if he performed deceptive technical acts—such as holding a handkerchief and a bird and putting them together, then making certain movements to hide the bird and show you the handkerchief, then telling you, "I will turn this handkerchief into a bird," then muttering words and subsequently revealing a real bird—this is not magic. Rather, it is "technical acts" (a'mal faniyyah); the bird was present with the man, he hid it from you by a technical process and then revealed it. In other words, he had a handkerchief and a bird; he hid the bird at one point and showed the handkerchief, then hid the handkerchief at another point and showed the bird. That is, the handkerchief and the bird were with him in reality, and he performed a deceptive technical process... Or like bringing a box and placing it over a hidden passage without you seeing it, then putting a person in the box in front of you and saying, "I will cut this box in half and the person will come out alive." When the person enters the box, he goes down into the passage, the man cuts the box in half without hitting the person, and afterward, the person comes out safe. This is not magic but deception through technical acts; the person entered the box and went down into the passage then came up again... or there were several layers in the box, the man entered one, and the cutting was in another layer... and so on. This is not magic but deceptive technical acts.
As for the charlatans and imposters who cannot show something contrary to its reality, nor do they deceive people with technical acts, but rather claim to know the unseen by "opening" a book or a cup, or making amulets, or nonsense like saying he speaks with jinn or sees them and similar charlatanry—this is not magic, but charlatanry and trickery (sha'wadhah wa dajal). These people commit a forbidden act (haram) whose punishment is ta'zir (discretionary punishment), and the punishment increases according to the harm they cause.
As for magic in the sense we mentioned at the beginning—performing words of disbelief and incantations containing terms of disbelief... making you see something contrary to its reality without the reality changing, but rather appearing to you while the reality of the thing remains as it is... this magic has almost vanished, because its reality today almost does not exist in this sense. In addition to this, the punishment for the magician is death, and the Islamic State continued for several centuries and almost eliminated them... For these two reasons (it almost has no reality, and it was almost eliminated by punishment), we say that this science has almost vanished.] End quote.
For information, the punishment of the magician who uses words of disbelief in his magic and thus disbelieves because of this magic, the punishment of this magician:
is as stated in the book Tafsir Surah al-Baqarah mentioned earlier:
(The punishment of the magician—as we explained—is the punishment of the apostate, for he is a kafir according to the previously mentioned meaning. The Companions punished the magician with death... Such an act, i.e., killing the magician, took place during the era of Umar (ra); it is a consensus (ijma) of the Companions because it was a significant ruling carried out in their presence without objection. Ahmad narrated from Sufyan via Jaz’ bin Mu’awiyah, the paternal uncle of al-Ahnaf bin Qays, who said: "A letter from Umar came to us a year before his death, saying: 'Kill every magician (male or female)'").
As for what we mentioned regarding some hidden technical acts that people are deceived by if not explained to them, and the trickery and charlatanry of some "sheikhs," their perpetrator is punished with a ta'zir punishment according to the harm inflicted on those he deceived. It is known that the ta'zir punishment in Islam can reach death depending on the type of crime committed.
But the difference between killing as a hadd (prescribed punishment) and killing as ta'zir is that the former is an apostate who is not prayed over nor buried in the graveyards of the Muslims, while the latter is a sinful (fasiq) or wicked (fajir) Muslim according to the type of his crime, who is prayed over and buried in the graveyards of the Muslims.) End quote.
For benefit, I quote for you some opinions of the Madhahib (schools of thought) mentioned in some tafsirs:
- Tafsir Ibn Kathir, T. Salama (1/371):
وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ
"And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic..."
(Section) They differed regarding the one who learns magic and uses it. Abu Hanifa, Malik, and Ahmad said: he disbelieves by that. Some of the companions of Abu Hanifa said: if he learns it to protect himself from it or to avoid it, he does not disbelieve; but whoever learns it believing it is permissible or that it benefits him, he has disbelieved. Likewise, whoever believes that the devils do for him whatever he wishes is a kafir. Ash-Shafi’i (rh) said: If he learns magic, we say to him: "Describe your magic to us." If he describes what necessitates disbelief... then he is a kafir. If it does not necessitate disbelief, yet he believes it is permissible, then he is a kafir.
Ibn Hubayrah said: Is he killed merely for his action and use of it? Malik and Ahmad said: Yes. Ash-Shafi’i and Abu Hanifa said: No. However, if he kills a person with his magic, then he is killed according to Malik, Ash-Shafi’i, and Ahmad. Abu Hanifa said: He is not killed until he repeats that or confesses to it regarding a specific person. If he is killed, he is killed as a hadd according to them, except Ash-Shafi’i, who said: He is killed—in this case—as qisas (retaliation).] End quote.
- Tafsir al-Qurtubi (2/47):
[Eleventh—The jurists differed regarding the ruling of the Muslim and Dhimmi (non-Muslim citizen) magician. Malik went to the view that if a Muslim performs magic himself with words that are disbelief, he is killed and his repentance is not sought nor accepted, because it is a matter he keeps secret like the Zindiq (heretic)... and because Allah (swt) called magic disbelief by His saying:
وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ
"...But the two angels do not teach anyone until they say, 'We are only a trial, so do not disbelieve [by practicing magic].'..." (TMQ Al-Baqarah [2]: 102). This is the view of Ahmad bin Hanbal, Abu Thawr, Ishaq, Ash-Shafi’i, and Abu Hanifa.
The killing of the magician was narrated from Umar, Uthman, Ibn Umar, Hafsah, Abu Musa, Qays bin Sa’d, and from seven of the Tabi’in...
Ibn al-Arabi said: (...Allah (swt) has explicitly stated in His Book that the magician has disbelieved, for He said: وَمَا كَفَرَ سُلَيْمَانُ regarding the speaking of magic, وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا by it and by teaching it; and Harut and Marut say: إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ and this is a confirmation of the clarification.)] End quote.
Third: The Evil Eye and Envy:
We have previously answered this subject, and I quote for you from it what is necessary for your question as follows:
[Envy (hasad) is wishing for the removal of the blessing of the envied person. The "eye" (ayn) in this context means: being afflicted by the eye, whose possessor is called the a'in (one who afflicts with the eye). It is said: I "eyed" (antu) the man: I afflicted him with my eye, so I am an a'in and he is ma'in or ma'yun.
They share—envy and the eye—in the harmful effect on the envied or afflicted person, and they differ in the manner of envy and the eye. The envier (hasid) may envy one who is present before him as well as one who is not present. As for the one who afflicts with the eye (a'in), he only harms the one he sees with his eye, i.e., who is present. Thus, envy is more general than the eye; so seeking refuge from envy includes seeking refuge from the eye, while seeking refuge from the eye is part of envy. His (swt) saying:
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ... وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ
"Say, 'I seek refuge in the Lord of daybreak... And from the evil of an envier when he envies.'" (TMQ Al-Falaq [113]: 1, 5) also includes the eye. This is from the eloquence of the Quran and its miracle (i'jaz).
As for how the harm occurs to the envied or afflicted person, the matter here has two parts:
First: The envier or the a'in who wishes for the removal of the blessing from the envied and the afflicted person is a sinner and his punishment is great; Allah (swt) has commanded us to seek refuge from his evil as we explained above.
As for the envied or afflicted person, the harm that occurs to him from envy or the eye is in the category of trial (ibtila'), like a disease that afflicts him. He protects himself from this trial by the means and methods we explain later.
By the way, envy (hasad) can come with a metaphorical meaning, which is wishing for a person to obtain a blessing similar to what the blessed person has without wishing for the removal of that blessing from its owner (often called ghibtah). There is no harm if a person sees a man who has memorized the Quran and wishes to be like him, or sees a man who gives much charity for Allah and wishes to be like him. Al-Bukhari narrated in his Sahih from Abu Hurairah that the Messenger of Allah (saw) said:
لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ عَلَّمَهُ اللَّهُ القُرْآنَ، فَهُوَ يَتْلُوهُ آنَاءَ اللَّيْلِ، وَآنَاءَ النَّهَارِ، فَسَمِعَهُ جَارٌ لَهُ، فَقَالَ: لَيْتَنِي أُوتِيتُ مِثْلَ مَا أُوتِيَ فُلاَنٌ، فَعَمِلْتُ مِثْلَ مَا يَعْمَلُ، وَرَجُلٌ آتَاهُ اللَّهُ مَالًا فَهُوَ يُهْلِكُهُ فِي الحَقِّ، فَقَالَ رَجُلٌ: لَيْتَنِي أُوتِيتُ مِثْلَ مَا أُوتِيَ فُلاَنٌ، فَعَمِلْتُ مِثْلَ مَا يَعْمَلُ
"There is no envy (meaning ghibtah) except in two: a man whom Allah has taught the Quran, so he recites it during the hours of the night and the hours of the day, and his neighbor hears him and says: 'I wish I had been given the like of what so-and-so was given, so I could do as he does'; and a man whom Allah has given wealth, so he spends it on the truth, and a man says: 'I wish I had been given the like of what so-and-so was given, so I could do as he does.'"] End quote.
Fourth: As for the method of protection from the eye, envy, and magic:
1- The Eye and Envy: This is through matters indicated by the shar'i evidences:
a- Drawing close to Allah (swt) through worship, supplication (dua), and reciting the Quran, as well as reliance (tawakkul) on Allah... Allah (swt) says:
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِين
"And We send down of the Qur'an that which is healing and mercy for the believers..." (TMQ Al-Isra [17]: 82) and Allah (swt) says:
وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ
"...And whoever relies upon Allah - then He is sufficient for him..." (TMQ At-Talaq [65]: 3).
b- Seeking refuge in Allah from the evil of humans and jinn, and seeking refuge for children and progeny, and reciting the Mu'awwidhatayn (Surah Al-Falaq and Surah An-Nas):
"The Prophet (saw) used to seek refuge from the eye of the jinn and the eye of humans, but when the Mu'awwidhatayn were revealed, he took to them and left everything else." Narrated by an-Nasa'i and Ibn Majah, and authenticated by al-Albani.
Saying: "I seek refuge in the perfect words of Allah from the evil of what He has created" (Narrated by Muslim). And saying: "In the name of Allah, with Whose name nothing in the earth or in the heaven can cause harm, and He is the All-Hearing, All-Knowing" (Narrated by Abu Dawood and at-Tirmidhi).
From Ibn Abbas (ra) who said: The Prophet (saw) used to seek refuge for al-Hasan and al-Husayn and say: "Indeed, your father (Ibrahim) used to seek refuge by them for Ismail and Ishaq: 'I seek refuge in the perfect words of Allah from every devil and poisonous pest and from every evil eye.'" (Narrated by al-Bukhari).
c- Ruqyah Shari'ah (lawful incantation) when afflicted by harm:
From Abu Sa'id that Jibril came to the Prophet (saw) and said: "O Muhammad, are you ill?" He said, "Yes." He said: "In the name of Allah, I perform Ruqyah for you from everything that harms you, from the evil of every soul or envious eye, may Allah heal you, in the name of Allah I perform Ruqyah for you." (Narrated by Muslim).
From Aisha (ra) who said: "The Messenger of Allah (saw) commanded me or commanded that Ruqyah be sought from the eye." (Narrated by al-Bukhari).
And Allah (swt) is the Protector first and last:
وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلا كَاشِفَ لَهُ إِلَّا هُوَ وَإِنْ يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير
"And if Allah should touch you with adversity, there is no remover of it except Him. And if He touches you with good - then He is over all things competent." (TMQ Al-An'am [6]: 17).
2- Regarding Magic:
As for the method of protection from magic if it occurs—and as we said previously, magic has almost ended and what occurs is closer to charlatanry and trickery that does not affect anything except those of weak minds, and we seek refuge in Allah from that: protection is as we mentioned regarding protection from envy and the eye above, and to it is added what came in the noble hadith regarding the recitation of Surah al-Baqarah, for in it is much goodness, especially cutting off any effect resulting from magic if it occurs... Muslim narrated in his Sahih:
(Al-Hasan bin Ali al-Hulwani narrated to me, Abu Tawbah—he is ar-Rabi' bin Nafi'—narrated to us, Mu’awiyah—meaning Ibn Salam—narrated to us from Zayd that he heard Abu Salam say: Abu Umamah al-Bahili narrated to me, he said: "I heard the Messenger of Allah (saw) saying: 'Read the Quran, for it will come as an intercessor for its companions on the Day of Resurrection. Read the two bright ones: Al-Baqarah and Surah Aal-Imran, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for their companions. Read Surah Al-Baqarah, for taking it is a blessing and leaving it is a sorrow, and the ba-ta-lah cannot overcome it.' Mu’awiyah said: It reached me that the ba-ta-lah are the magicians.") End quote.
And the best protection is the belief that Allah (swt) is the Protector first and last:
وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلا كَاشِفَ لَهُ إِلَّا هُـوَ وَإِنْ يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير
"And if Allah should touch you with adversity, there is no remover of it except Him. And if He touches you with good - then He is over all things competent." (TMQ Al-An'am [6]: 17).
In conclusion, it is not correct for a Muslim to worry about such matters; rather, he should perform the obligations (fara'id), increase his closeness to Allah through remembrance (dhikr), supplication (dua), and voluntary acts (nawafil)... and be reassured by the protection of Allah (swt) and that He, Exalted is He, is with His servant... for it was narrated authentically from the Messenger of Allah (saw):
Al-Hakim narrated in al-Mustadrak from Abu al-Darda (ra), he said: I heard the Messenger of Allah (saw) saying: "Indeed, Allah says: 'I am with My servant when he remembers Me and his lips move with Me.'" And he said, "This is a hadith with a Sahih chain of narration, though they (Bukhari and Muslim) did not record it."
Al-Bukhari narrated from Abu Hurairah, he said: The Messenger of Allah (saw) said: "Indeed Allah said: 'Whoever shows enmity to a Wali (friend) of Mine, I have declared war against him. And My servant does not draw near to Me with anything more beloved to Me than the religious duties I have obligated upon him; and My servant continues to draw near to Me with voluntary works until I love him. So when I love him: I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. And if he asks Me, I will surely give to him, and if he seeks refuge in Me, I will surely grant him refuge. And I do not hesitate about anything I do as I hesitate about [taking] the soul of the believer; he hates death and I hate to harm him.'"
In this is sufficiency and protection, if Allah wills.
Your brother, Ata Bin Khalil Abu Al-Rashtah
19 Sha'ban 1439 AH
Corresponding to 05/05/2018 CE
Link to the answer from the Ameer's page (may Allah protect him) on:
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