Continuation of the tafsir of the saying of Allah the Exalted: “And We made flow for him the spring of the gushing water, and from the jinn, those who work before him by the permission of his Lord, and whoever deviates from among them from Our command, We will make him taste the punishment of the Blazing Fire”

Some of them may be from the jinn, and they may attach themselves to a human being, meaning they enter into his body until they are like a garment, and they cause him to fall into a trance and harm him. Allah the Exalted has alluded to this in His saying: [al-Baqarah: 275], meaning like the one who is in a trance, whom Satan has caused to fall. And this trance, meaning the trance of the jinn upon humans, is not denied except by the materialists, as Ibn al-Qayyim (may Allah have mercy on him) said in *Zad al-Ma'ad*: “They will not reach this type of trance, so they began to deny it and attribute all types of trance to nerve and brain disorders and the like”. And the trance of the jinn upon humans is known by observation as well, so it is not denied except by one who is stubborn. How is that? Because it has been observed that a person falls into a trance and addresses the jinn that caused his trance in a clear and distinct manner. This has occurred through the hands of the imams of Islam, such as Imam Ahmad and Shaykh al-Islam Ibn Taymiyyah, and others, up to our day. Once, a person in a trance was brought to Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), so he admonished the jinn that had caused his trance and advised him, saying to him: “Get out.” And she said: “I love him.” It was a woman who had caused his trance; a woman had caused the man’s trance. She said: “I love him.” And he said: “Shaykh al-Islam, but he does not love you.” She said: “I want to perform Hajj with him.” How will you carry him to Makkah? He said: “He, he does not want to perform Hajj with you.” Then he admonished her, but she did not take heed. Then Shaykh al-Islam Ibn Taymiyyah struck her; he kept striking her on the neck of this person in a trance, saying: “Until my hand became tired from striking.” She said: “I will get out out of respect for the Shaykh.” He said: “Do not get out out of respect for me; get out in obedience to Allah and His Messenger.” So she got out on the condition that she would not return. The man regained consciousness. When he regained consciousness, he said: “What brought me to the presence of Shaykh al-Islam Ibn Taymiyyah?” It was said to him: “Such and such happened, and such and such happened.” He said: “By Allah, I did not feel any of this, neither that I addressed him nor that he struck me.” And this story was mentioned by Ibn al-Qayyim in *Zad al-Ma'ad* about his Shaykh. And Ibn al-Qayyim is trustworthy, and Shaykh al-Islam is also trustworthy. And similar to that has been reported from Imam Ahmad. So we say regarding the jinn: they are a hidden realm, concealed from humans, and they may appear. Among them are the righteous, and among them are those less than that, and among them are the unjust, and among them are Muslims. They eat and drink and urinate and vomit. All of this is established in the Qur'an and the Sunnah. Yes, very well. He says: , meaning the one who works before him. It is a relative pronoun. What is its grammatical position? It is possible that its position is nominative as a delayed subject, and its predicate is “from the jinn.” And it is possible that it is in the position of accusative. Yes, meaning “And We subjected to him from the jinn the one who works before him.” And which is more appropriate? We mentioned a rule that when the matter revolves around estimation and non-estimation, non-estimation is more appropriate because it is the original state. The original state is that nothing has been deleted from the speech. And on this basis, we say: is a preposition and its object, a delayed predicate. is a delayed subject. Whose hands? The hands of Sulayman, meaning before him. But by the command of his Lord. Is the permission here ontological or legislative? The permission is ontological, by the ontological permission of Allah, meaning that Allah subjected the jinn to work before Sulayman by His permission, by His ontological command. And it may be said that it is legislative permission, as evidenced by His saying: He said: deviates. And it is said “yamul,” meaning he inclines. And this is closer. From this, “the sun deviated,” meaning it inclined from the middle of the sky. meaning he inclines. to him by his obedience. meaning the jinn by their obedience, meaning by the obedience of Sulayman. meaning the Fire in the Hereafter. What made it definitive? Because it is the answer to the condition, and the verb of the condition is meaning We will punish him with the Fire until he tastes its punishment. And is this the Fire of this world or the Hereafter? The author said: “In the Hereafter, and it is said in this world”, by an angel striking him with a sound from it that burns him. And Allah knows best. Whether his punishment is in this world through an angel, or Sulayman was permitted to punish them in the Fire, in any case, those who deviate from the jinn from the command of Allah the Exalted by the obedience of Sulayman, this one is punished with the Fire, either in this world or in the Hereafter. But if we say that it is in this world, it is not necessary that the matter be as the author said: “That an angel strikes him with a whip from it until he burns him”. Yes, and Allah knows best. Yes.