The World of Jinns and the Trickery of Men
The World of Jinns and the Trickery of Men
Bibliographic Information:
Author: Mohammadreza Nekounam (b. 1327)
Title: The World of Jinns and the Trickery of Men / Mohammadreza Nekounam
Publisher: Islamshahr: Sobhe Farda Publications, 1393 (2014)
Physical Description: 48 pages; 21×11 cm
Series: Collected Works, No. 136
ISBN: 978-600-6435-68-8
Price: 30,000 Rials
Cataloguing Status: FAPA
Note: The title on the back cover in English: World of Jinns and Trickery of Men
Index: Bibliography included as footnotes
Subject: Satan
Dewey Classification: 297.467
National Bibliography No: 2945784
Preface
In his book Al-Isharat wa Al-Tanbihat, Ibn Sina refers to the world as “Jannab: Excellency”, indicating his expertise in this area. He describes the world as Jannab al-Ghurur (The domain of arrogance: His Excellency Iblis). Similarly, we must refer to “Iblis” in such a manner, addressing him as “Jannab”, for Iblis is the one who stood in opposition to the truth. Thus, when we curse Iblis, we should say, “The curse of Allah be upon Iblis,” and we should not directly confront Satan, for he will ridicule anyone who curses him directly. Those who belittle Satan and the world fail to understand them. Those who underestimate their enemies are doomed to defeat. One who belittles the enemy is ignorant and lacks the necessary experience.
In this book, we begin with a discussion of the jinn. However, our focus is not on all the types of jinn but rather on their role as an introduction to the world of the devils and ultimately the arrival of the Great Iblis. The first chapter addresses Satanology, with a particular emphasis on understanding Iblis. In the second chapter, we explore the trickery of men, especially the deceptions that may trap even religious scholars. The author has a separate, detailed book on jinn, Satan, and angels, which is hoped to be published in the future, bringing the scientific community closer to the realities of these realms and reducing the confusion in this area.
And our final invocation is, praise be to Allah, Lord of the worlds.
Chapter One: The World of Jinn (Understanding Iblis and Satan)
The World of Jinn
Not all jinn are devils, and devils are only a part of the jinn. Among the devils, Iblis holds a special position as the leader, the Great Satan.
Jinn, Satan, and Iblis can coexist, disconnect, and be separated from each other.
Jinn have their own realms and exist in a variety of forms with differences in matter, language, limbs, power, understanding, disbelief, and faith.
They possess far greater strength and capabilities than humans, able to perform tasks that humans cannot due to their non-physical nature. Unlike humans, their existence is not made from clay, dust, or earthly material, granting them unique abilities that humans cannot ordinarily counter. However, their knowledge and consciousness are incomparable to those of humans, who far surpass them in intellect, understanding, science, and certainty. The awareness and understanding of jinn are of a type that is inferior to human awareness, yet superior to that of animals.
In general, jinn may not reach the level of humans in terms of quality, but in terms of quantity, they are vastly more numerous.
Believing jinn do no harm to humans, while the disbelieving ones may retaliate when harmed. They may even cause harm to those who enter their realm without causing any harm to them. Their methods of revenge are vast, except when they are unable to reach or destroy the person in question, or if their knowledge on how to exact revenge is lacking.
Among the jinn, there are some believers who are pure and sincere, similar to the simple and trusting people among humans. These jinn are devoted to the righteous and the true guardians of humanity, coming to their aid in critical times, sometimes even appearing to them, especially to those with whom they have a bond or some degree of friendship.
Satan
If a person understands evil and Satan well, they will better understand themselves. Those who do not understand evil do not truly understand themselves either.
The punishment for Iblis and the strike he has received are due to humans, and all his enmity is directed at humanity. Understanding Iblis and the truth of the Great Satan is a very difficult task, and the Quran is the best source for understanding this. He is both the open and hidden enemy of humanity, the commander of evil and vice, whose aim is to lead humanity astray.
If one were to ask, “Does Satan play a role in committing sin?” I would answer affirmatively. And if asked, “Who is Satan?” I would say: He is far greater than what can be described. He is the only one who has stood openly and without hypocrisy against God, declaring his words fully. God did not take him lightly but made His position clear against him. Few misguided scholars would dare to consider themselves on par with Satan and speak of him.
Devils often target the righteous, taking delight in deceiving them, considering it a mark of power. They find enjoyment in this deception, stirring their emotions.
Devils compete with each other to lead the righteous astray. They regard strong individuals as their main targets and test each other’s strength by attempting to corrupt them. If one fails, the task is passed to another, continuing until either success is achieved, or the Great Satan intervenes. This stage occurs only in a few instances, and it is rare for anyone to succeed in keeping devils at bay and passing the task to Satan.
Satan and sin do not always offer gentleness and kindness; in fact, in many cases, they subject their victims to torture, deriving pleasure from the suffering of their followers.
Occasionally, Satan may take the form of a worshiper or even an object of worship, deceiving those who worship him into believing his false piety.
The most treacherous enemy of humanity is the Great Satan, Iblis, who knows no limits to his audacity and will stop at nothing to lead humans to ruin.
Satan’s role in humanity’s downfall involves deception through countless hidden and obvious means, making it difficult for many to fully comprehend. One of his major tools is the art of beautification and deception, presenting himself as a preacher with smooth speech and flattery. He manipulates and exploits specific, tangible, rational, and internal methods to deceive even the most capable humans.
The act of prostrating before Adam marked the beginning of a new cycle. Iblis (Satan) opposed everything, including the very concept of opposition. He resists everything that is true and real, and this opposition only grows as he moves forward. Each act of resistance brings him closer to eternal damnation, pushing him further away from the truth. It seems as though Iblis has no choice in the matter. The more he immerses himself in defiance, the closer he comes to the depths of opposition, even though he himself is the embodiment of opposition. His first act of defiance was his denial of the truth—that Adam was superior to both the angels and the jinn. This was a fundamental truth upon which the very foundation of the universe is built, and in which the celestial realm is immersed. Iblis refused to accept this truth, and as a result, nothing was revealed to him.
When craftsmen seek to drill a hole in a solid object with a drill, if they do not create a starting point with a steel nail or do not apply sufficient pressure to the drill, the tip will slip and they will fail. However, if they first create a small point with a steel nail or apply enough pressure, even the hardest metal will eventually be pierced.
Iblis was unable to focus his body and soul in the act of prostration, because if he had done so, the doors of knowledge would have opened to him, leading to great spiritual growth. Unfortunately, he did not lower his head in the necessary place, and as a result, he closed the door to enlightenment. He chose an outward appearance without an inner essence, and his connection to the divine inwardness diminished. In this way, his existence is limited to the outward form, but if he were to return to the inward, to move beyond his carnal self, he would be annihilated and transformed into a luminous being, no longer the dark Satan we know him to be. However, based on our understanding, we know that he will not take this path. It is not that Iblis is incapable or that the path is closed, but rather it is his continual opposition that hinders him. With each act of defiance, he distances himself further from the inner truth.
If a diamond is embedded within a stone and a group of people wishes to extract it, the first strike is crucial. If they strike with determination, hope, and a clear aim, the task will be completed. However, if they approach the task with uncertainty, saying “let’s see what happens by evening,” the workers will become exhausted before noon and will abandon the task altogether, to the point where they won’t even be bothered to wipe the dust from their clothes. Iblis, too, when he initially opposed the command and refused to prostrate, caused his eternal misguidance. Had he prostrated, he would have been saved for eternity, for even outward actions hold significance. Outward forms of worship, such as prayer, do have their effects, although these are beneficial only for those who focus on the outer aspects of worship, not for those who seek the inner essence.
Iblis’s opposition, stemming from his intellectual rejection, led him to the second phase of rebellion, which is his practical opposition. Once he opposed both in thought and in action, God cast him into the realm of the self, the lowest of realms, where he continued to defy. Even in the realm of the self, which contains many mundane matters, such as eating, loving one’s spouse, having children, and seeking worldly joy, if these things are aligned with divine will, they are not problematic. However, Iblis opposed these natural paths too, refusing to accept the way that was prescribed by the divine. This can be compared to a man who has a good, beautiful, and virtuous wife but seeks another, ignoring the natural path laid out before him. Such a man, without a doubt, embodies the spirit of Satan.
Opposition has various stages, and depending on the realm in which one resides, the form of opposition or agreement will differ. The celestial realm contains various levels of perfection: some angels are “sajidun” (those who prostrate) and do not bow (rak’u), while others are “raki’un” (those who bow) and do not prostrate, and still others are “qaimun” (those who stand) and do neither. Each being in its respective realm must perform the corresponding actions, or else a change in their very nature occurs. For instance, if angels, who are engaged in the highest forms of glorification and praise, do not engage in these acts to the fullest, they do not lose their angelic nature. However, if they fail to perform even the most basic acts, they may descend in rank and become jinn. Similarly, if jinn disobey, they are demoted to the rank of devils. And if devils continue to defy the divine commands, they continue to descend further. However, if they submit to the divine will, enduring the hardships of obedience, God will test them more intensely and increase their rank, sending them to greater trials.
The child of time was held in the fist, like a moth in the hand.
I have been accused of using what is lawful for each group and community. The child of time, though a mere child, grasped me in its fist—one who is not yet fully formed, whose essence is not yet grounded, who considers even the most pious scholars or those who follow the law to be foolish. In this regard, I have said little; you must read the full explanation from the brief.
We said that the great Satan, the one specifically referred to in the Qur’an as “Iblis,” is never subject to anyone’s control, except for the group of the infallible saints. Iblis, although a singular being, transcends the concept of an individual. He is more expansive than anyone can imagine or comprehend. Iblis, in truth, is not a mere individual, but a vast entity whose followers, like many groups of people, may sometimes choose to follow him.
Iblis believes he can mislead and deceive all of humanity, except for those who are truly sincere servants of God. As the Qur’an says: “Except for Your sincere servants” (Qur’an, 15:40).
Although Satan is an individual, his nature encompasses the general category. The number of his followers far exceeds that of humans. The relationship between sin and Satan is intimate and inseparable; while they are of different natures, they are united in purpose. Sin is an abstract force, while Satan is the very essence of that force. When Satan breathes his poison into the soul of a living being, he silently brings about its demise.
Satan remains a disbeliever, for he does not fully comprehend the attributes of God as he should, and he stands in opposition to the Divine: “Except Iblis, he refused, and was proud, and became one of the disbelievers” (Qur’an, 2:34).
Disbelief, idolatry, sin, enmity, and the devils are all agents of Iblis. The human soul, under the command of Iblis, embodies these qualities.
The greatest ally and source of strength for Satan is the human soul. Though it is under our control, it follows Satan’s commands. Even though it sustains us, it submits to Satan’s will and leads us into his traps. It is as if the soul eats our salt and then breaks the saltshaker.
Both the jinn and Satan’s followers are subject to human control and can be enlisted as agents of those humans who embody certain qualities and characteristics.
The forces and powers of Satan and his followers are far more intricate than even the sharpest intellect can grasp. They are so complex that no human being can fully comprehend them, let alone see them and confront them with resilience.
Though Satan and his minions are of different types, they operate in the same direction, and Satan’s followers are known as his “party” or “hizb.”
Satan’s Party is Different from Satan Himself
Satan’s party is distinct from Satan. This party consists of a certain type of human beings. Satan’s party exists among the people and humanity, and they have complete and continuous allegiance to the devils. They are aligned and synchronized with them. These individuals are not like those who occasionally find themselves in alignment with Satan and are not considered members of his party.
God commanded all the angels and Iblis to prostrate before Adam. However, Satan could not transcend his own ego and reasoned that with a single prostration, he would remain in eternal bliss. He was even unable to physically perform the prostration, and as a result, he stood face to face with the Absolute and sank into his own ego. He did not realise that the ego is merely one realm of the countless domains of the Divine. By choosing the realm of the ego, he forfeited the other realms. He selected the smallest realm in the existential worlds and diminished himself. Instead of moving towards the expansive and infinite, he turned towards contraction. From the moment he refused to prostrate, he fell into the realm of the ego, becoming ever smaller. As we draw closer to the Day of Judgement, his realm continues to shrink, and the more the Truth is revealed, the more the lowliness of the ego becomes apparent. Although within the ego, there are pathways leading towards intellect and love for the Truth, Satan continues to shut those doors, and with each passing moment, he contracts further. Of course, this is a weighty topic that requires extensive discussion and is better addressed in a separate chapter. Our present book, which is aimed at a general audience, cannot delve into this matter in depth, but in another book where we explore the nature of the jinn and angels, we have unveiled this topic. In brief, we can say that the Divine path leads to expansion, while Satan’s path leads to contraction. This discussion should be elaborated in mysticism. Thus, Satan is the most contracted being, incapable of moving towards anything that requires intellect. We have discussed the concepts of contraction and expansion in our book titled The Pulse of Faith and Unbelief.
Chapter Two: The Deception of Human Beings (Understanding Human Satanism)
The Deception of Human Beings
What is the relationship between intellect and deception, and what distinguishes the two? Are they the same, or is there a fundamental difference between them? Where is the location of the intellect? In what situations should it be used? To what extent should one rely on it? Where does deception belong, and when is it employed? Why should one avoid deception? Why must one act wisely? Is deception confined to the disbelievers, or do Muslims also practice deception? If there is deception among Muslims, which group among them exhibits it? Do ordinary people partake in deception, or is it restricted to certain groups? Is deception hierarchical, or is it only specific to a particular group?
Deception is the opposite of the Truth. It is an existential reality in the world that, when viewed rationally, is essential. When viewed with love, one may be drawn towards it.
Deception and Satan must be understood based on who and which group defines them and from what perspective they are viewed. Do they view Satan from the perspective of the Truth, or from the perspective of a servant? And if viewed from the perspective of a servant, what kind of servant are they: one from the viewpoint of the Divine saints, or one from the viewpoint of a disbeliever? One cannot reach the highest truths without first recognizing Satan. Satan represents the hidden aspect of the Truth in the realm of fragility, while the names and attributes of the Day of Judgement, the afterlife, and eternity represent the stable aspect of the Truth. Both must be utilized at different stages of spiritual growth, and for these matters, a spiritual guide is necessary.
“Satan” is the manifestation of the multiplicity of the Truth, while “Ahad” is the singular name of the Divine that leads to the essence. We all feed on the bread of monotheism and worship Satan, inclining towards multiplicity.
Common intellect prevents individuals from achieving a flourishing intellect, falling in love, sacrificing their wealth for the Beloved, and even offering their life. The gift of friendship is wealth, and the gift of love is life.
The common intellect tells us we must conform to society. It tells us that being a scholar, teacher, or wealthy person is good for a person. Therefore, one should not associate with the poor or with innocent children. Even if they speak the truth, one should not interact with them.
Intellect is what enables a person to attract good things towards themselves. This definition is superficial and rests on several principles: First, one must recognize what constitutes good. Second, one must know the path to attaining it. Third, one must identify the means to reach it. Fourth, one must use it in the best way possible. Each of these four points may encounter complications, clouding its clarity and making it difficult to distinguish right from wrong.
What the intellect recognizes as good is the accumulation of the best things for oneself. Sometimes, this accumulation reaches beyond intellect and includes the psyche and soul, leading the person to a state where they inherently seek excess and greed. No matter how much they are given, they remain unsatisfied, and this tendency originates from intellect. If a person feels hunger and seeks food, they are not mistaken. If they feel thirst and seek water, they are not mocked and are acknowledged for their wisdom. However, if someone feels thirsty and seeks a stone or a newborn baby who, instead of breastfeeding, seeks a pacifier, this is considered irrational. Similarly, a young man who has a heart full of love for his wife and feels the need to marry, but instead seeks other paths, is seen as acting irrationally. Humans have natural instincts, and if they correctly identify and pursue them, intellect will deem their actions as correct. If, however, they pursue something that does not fulfill their needs, their actions are considered misguided.
The path to attaining good is indicated by intellect, and any rational person will declare this clearly. However, how does one recognize what is good, and who is responsible for it? Can intellect discern it, or is it the responsibility of nature? Should a teacher from within reveal the nature of things, or should an external teacher guide us? Can nature recognize its own nature? If not, who should determine it? Should a psychologist, philosopher, mystic, or jurist answer this, or should all these disciplines come together to provide an answer that is universally accepted?
When a person looks within themselves, they will find that they can answer all these questions with their intellect, although this requires some contemplation. When a person is perplexed and stands at a crossroads, they reflect, sometimes reconsidering the matter multiple times, weighing their thoughts, and then make a decision. This reflection is intellect at work. When a person considers their nature, they will understand what their heart and body desire. Even physical ailments can be addressed to the extent that intellect guides them, without the need for frequent visits to the doctor.
Thus, intellect is capable of recognizing good, and it is intellect that must determine the means to attain it. Intellect must evaluate all available resources, consider the challenges ahead, and then direct the person to proceed accordingly.
All five stages are necessary for the wise. If any stage is skipped or inadequately addressed, the correct path is not followed, and the person has gone astray. If one area is neglected, it leads to a distorted path.
Deception is distinct from intellect. When something is discerned by the intellect but is not accepted by the soul, this is indeed deception. In such cases, the intellect justifies it, rejecting any reasoning that would prove it wrong. This is similar to a sick person who rejects all evidence of their illness or an elderly woman who refuses to acknowledge her aging.
Similar examples of deception can be found in many situations, and we will explore them further in our other writings.
