صورة طير جميل المنظر

REINCARNATION IN ISLAMIC PERSPECTIVE

التناسخ الروحي (التقمص)

من

المنظور الإسلامي

(REINCARNATION : ISLAMIC PERSPECTIVE )

By

SALAUDEEN, Abdul-Hakeem Saffar

“Until Death comes to one of them, he says: ‘O my lord! Send me back (to life)- in order that I may work righteously in the thing I neglected. By no means! It is but a word he says. Before them is a partition (Bar’zakh) till they are raised up.”

(Q: 23 V: 99-100)

بسم الله الرحمن الرحيم

What is“Akudaya?”

“Akudaya” is known in Yoruba socio-linguistic hypothesis as returning, transformation, or transmigration of a dead person into a living being post his untimely death.

The belief in Akudaya is one of the metaphysical psychologies in Africa most especially Nigeria, and Yoruba culture as a case study. It is strongly belied in Africa, being a multi-religio-cultural society, in her polytheistic convictions on the unseen and celestial creeds that an untimely murdered person can still metaphysically transmigrate into the worldly existence. This sort of supernatural transformation is mythically conceptualized in yoruba cultural ideology as “Akudaya” .

Akudayaism (reincarnation or transmigration ideology) is not restricted to African alone, according to “Encarta Premium Suite encyclopedia (2004)”, “Reincarnation (Akudaya) and transmigration or rebirths (Abiku) of a soul in a new body (especially in a new human body) are roughly synonymous.

The word ‘metamorphosis’ is not synonymous to ‘reincarnation’ and ‘transmigration’ for being the opposite. It is the transformation of a living being in to another form or substance of life (as a person into a tree); resurrection, on the other hand, especially the Islamic doctrine of resurrection, is the rising again to life of the body after death for receipt of rewards- Paradise or Hell.

Transmigration, passing of the soul at death into a new body or new form of being, is not restricted to the African beliefs alone, the ancient Egyptians also believed in it. Little wonder! That is why their dead were embalmed in order to preserve the body so that it might accompany the Ka, an animating force that was the counterpart of the body, into the next world.

It (transmigration) was also, in the ancient Greeks, a doctrine closely associated with the followers of the philosopher and mathematician Pythagoras. The soul, according to the Pythagorean teaching, being immortal and merely confined to the body, survived bodily death. After a series of rebirths, in other bodies, each rebirth following a period of purification in the underworld, the soul becomes free eternally from the cycle of reincarnation.

Soul, according to plato, is eternal, pre-existent and wholly spiritual. After entering the body, it tends to become impure through association with bodily passion; it retains, nevertheless, a minimal knowledge of former existence. Delivering from the body occurs only after the soul passes through a series of transmigration. And was maintained in its several existences, it is allowed that if the soul has had a good character in its several existences, it is allowed to return to a state of pure being. If however, its character has continually deteriorated in its transmigration, the place of eternal damnation. Mystical cabalists also adopted the idea of reincarnation as part of their system of philosophy while the Gnostics and the Manicheans bottled its wine in their doctrines.

In eastern religion thought and philosophy, belief in transmigration seems not to have been parts of most ancient religious beliefs of the Ayan conquerors of India; it appears first in doctrinal form in the India religious and philosophical collection of the Upanishades. Ever since, however, Samsara (the Sanskrit term) has been one of the major tenets of the three major eastern religions: Hinduism, Buddhism and Jainism. Thus, according to modern popular Hinduism, the state in which the soul is reborn is predetermined by the good or bad deeds (Karma) done in former incarnations; the soul of those who do evil, for instance, are reborn in lower state (such as animals, insects and the spirits of trees). Ultimately, released from Samsara and Karma is attained after atonement for bad deeds and recognition that the individual soul (atma) and the universal soul (Barhaman) are identical. Buddhism specifically rejects the existence of atma. However, its conceptualization of the cause-and-effect chain of rebirth is functionally indistinguishable from the Hindu doctrine of transmigration. Among these cultures, it is believed that reincarnation is accomplished by transmigration of the soul of a dead person to the body of an infant of the same family. With the subsequent animation of the child. Finally resemblances are traced to this process. Early Christians who adopted Gnostic and Manichaean doctrines were declared heretic by the church….”

AFRICAN BELIEFS ON DEATH

Yoruba, as one of the most densely populated ethnic groups in southern part of Nigeria (in Africa), and for being doctrinally polytheistic and religiously divergent, believe in the abstract powers in accordance to their level of spiritual understanding which is the main mystique surrounding their ordinary philosophical and metaphysical beliefs that revolve around the myth of reincarnation- Akudaya.

Among many other ethnic groups in Africa, Yoruba strongly believe in life after death and in the reword/punishment of either Paradise or Hell respectively, according to the earthly métier (deeds) of the deceased. It is also believed to them that man is supernaturally empowered to terminate another person’s life, which could lead to immediate or sudden death (without euthanasia motive). They believe that most of the victims of accident, fire, deadly disease, e.t.c are subjects of sudden death and could, as a result, in fairness to them, have the grace of returning back to this material world via transformation or transmigration. When such an individual is reincarnated, he would entitle to the privilege of completing his assigned missions on earth, like marriage, procreation, accumulation of wealth e.t.c. that were suspended prior to his (untimely) death.

The word ‘reincarnation’ here, spiritually meant by them, is that God would return the soul of a deceased person to his body and also accord him the privilege of a choice of any desired environment in lieu of his former abode.

CHARACTERISTICS OF AKUDAYA (the reincarnated) ACCORDING TO THE AFRICANS

1 - Bipartite existence: That means an Akudaya is of either two parties (living and dead) with ability to appear and disappear within the realms of spiritual and physical kingdoms.

2 - procreation and reproduction.

3 – Nuptial contract (marital engagement) with mankind.

4 – Restraining from the vicinity of their former household.

5 - Operating in anonymity.

6 – Absolute immunity to any form of human harm.

7 – Endowment with supernatural power to protect their household.

8 – Severe revenge of their (untimely) terminated lives.

9 – pre - awareness of any forthcoming dangerous attack .

10 – Total disappearance whenever discovered or identified.

All these, among many other strange characteristics, are the outcome of African philosophy which has no any substantiative proof from any heavenly revealed script, but only based on human assumption and imaginative experience that are not only erroneous but also a mythical fallacy.

Philosophy could be unrealistic in most cases because, it mostly depends on unheavenly proofs. And it, according to Al-imamul Ghazaaliy, cannot guarantee the truth because it does not produce certainty; it is not of consequence of spiritual illumination of divine inspiration. Truth, as a result, can only be attained with designation of God (the omniscient) not by human effort alone.

A LIFE STORY ON AKUDAYA (reincarnation):

Many a story either true or false are said concerning the topic by the Africans. For in instance, it was narrated that a young lady came to Ibadan, southern part of Nigeria after she had already died and buried at Onitsha, eastern side of the same country.

She met with a young man and passed a night with him after an agreement of getting married to each other. They even made love, according to the story, on the particular night. On the next day, the man saw her off to a motor park after he had collected her phone number and contact address. On getting to the park, her temperature turned cold that the man had to put his coat off for her, with a promise of sending it to him later.

Some month later, the man decided to visit her, for all his efforts to connect her proved abortive. “Good day, Sir!” He greeted her father when got to her (family) house through the address. After the exchange of pleasantries and the disclosure of his identity to the old man, the old man directed him to a grave-yard where she had been buried some years, prior to the time the two of them might met (at Ibadan).

What an odd scene! On getting to the grave-yard, the young man unbelievably met his same coat being hung on the grave, and was further informed by the old man how different men often appear as such in respect of her. That is, purposely to visit their newly met fiancée from very, very distant and remote places. What a mysterious experience!

The occurrence of this story, according to the narrator, was factual and real, not fictional nor false, but, as a result, are we to subscribe to the authenticity of the story as a fact, that the said (met) lady was the real (dead) daughter of the old man, or what?

Therefore, in order to be undoubtedly convinced that mankind is a victim of satanic stratagem and deceit (for the attainment of his (satanic) goals through human ignorance and unawareness), further reading is indispensable as how the ambiguity is being explained and elucidated by Islam.

ISLAM AND DEATH:

Islam, the only religion accepted by God (Allah), and preached by all prophets, right from Adam to the seal of them all, Muhammed bn Abdullah (p.b.u.h), basically has six articles of faith with the fifth being the belief in “the last Day”. That is, it (Islam) preaches a life after death.

Immediately the soul departs the body, the material world would be left for another eternal and abstract existence. It would then be returned to the body in the grave where man would ever remain till the day called, “last Day”.

Allah says in the holy Quran,

"تبارك الذي بيده الملك وهو على كل شيء قدير, الذي خلق الموت والحيواة ليبلوكم أيكم أحسن عملا وهو العزيز الغفور" (سورة الملك:1-2)

Meaning:

“Blessed be He, in whose hand is dominion, and He over all things hath power. He who create death and life, that He may try which of you is best in dead.” (Q67:v1-2)

Another scriptural verse of the glorious Quran says:

"كل نفس ذائقة الموت ونبلوكم بالشر والخير فتنة وإلينا ترجعون" (سورة الأنبياء:35)

Meaning:

“Every soul shall have a taste of death and we test you by evil and by good by way of trial. To us must you return” (Q61:35)

Allah says again:

"كل نفس ذائقة الموت وإنما توفون أجوركم يوم القيامة فمن زحزح عن النار وأدخل الجنة فقد فاز وما الحيواة الدنيا إلا متاع الغرور"(سورة العمران:185)

Meaning:

“Every soul shall have a taste of death. And only on the day of judgment shall you be paid your full recompense. Only he who is saved far from fire and admitted to the garden will have succeeded: for the life of this world is but goods and chattels of deception.” (Q3:185)

The aforementioned verses demonstrate the indispensability of death, which shall be tasted by every soul, young or old. Therefore, in Islam, there is nothing called sudden death. Every single soul has its confined span and appointed term, and whenever its time is up, the attendance of demise is unavoidable, but only with variant form of causes which are unrestrained and illimitable to the omniscience of almighty Allah. Death is only regarded sudden and unexpected by the unbelieving persons, who do not always prepare for its emergence ( as believed by the Muslims) that it could occur anytime, anywhere and anyhow.

Allah also says:

"وعنده مفاتيح الغيب لا يعلمها إلا هو ويعلم ما في البر والبحر وما تسقط من ورقة ولا حبة في ظلمات الأرض ولا رطب ولا يابس إلا في كتاب مبين" (سورة الأنعام 59)

Meaning:

“With Him are the keys of the unseen, the treasures that none knoweth but He. He knoweth whatever there is in the earth and in the sea. Nit a leaf doth fall but with His knowledge. There is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a record clear(to those who can read). (Q6:59)”

In one of the admonitions of the prophet of Allah to Abdullah bn Abbas, he counsels,

“O you young boy, let me teach you some words: Abide by Allah, He would preserve you; comply with Him, you would meet Him ahead; whenever you request, ask from Him. Then, know that if a community of people assemble to benefit you (with anything), they cannot except from what had been preordained to you; and if they come together to harm you (in anyway), they cannot, but by what had been predestined to you. The Pens had been lifted and the sheets had dried.” (Reported by Trimidhy).

The prophet (p.b.u.h.) then confirms that whoever dies, it’s undoubtedly time for his Qiyamah (من مات فقد قامت قيامته).

unsuddeness of any death

In orthodox Islam, it is believed that every soul is taken at right and appropriate designed time. There is no mistake in the actions of God (Allah) neither the Angels carry out any assignment in contrast with the divine protocol and commandment of Allah. Allah, the most exalted commends,

"يأيها الذين قوا أنفسكم وأهلبكم نارا وقودها الناس والحجارة عليها ملائكة غلاظ شداد لا يعصون الله ما أمرهم ويفعلون ما يؤمرون"(سورة التحريم :6)

Meaning:

“O ye who believe! Save your selves and your family from a fire whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the commands they receive from Allah, but do (precisely) what they are commanded” (Q66v6)

As a result, Allah, the almighty declares,

"ولو يؤخذ الله الناس بظلم ما ترك عليها من دابة ولكن يؤخرهم إلى أجل مسمى فإذا جاء أجلهم لا يستئخرون ساعة ولا يستقدمون" (سورة النحل:61)

Meaning:

“If Allah were to punish men for their wrong-doing, He would not leave, on the (earth), a sing living creature: But He gives them respite for a stated term: when their term expires, they would not be able to delay (it) for a single hour, just as they would not be able to anticipate it (for a single hour)” (Q16v61)

The above verse shows that no death is sudden or untimely but with a fixed time that will never be mistakenly executed.

INABILITY TO RETRIEVE LIFE:

Being an established fact that any allowance for second chance (by returning back to the worldly life) is null and void, and that whenever the appointed term expires, one must die either young or old, thus, Islam enjoins Muslims to always be on their toes, preparing for the inevitable trip – death.

Prophet Muhammad (p.b.u.h.) says, "كن في الدنيا كأنك غريب أو عابر السبيل"(رواه البخاري)

Meaning:

“Exist in this world like a stranger or a wayfarer” (Reported by Imam Al- Bukhary)

Abdullah bn ‘Umar was also used to admonish as follows, “When you wake up in the morning, do not expect (that you will be living by) evening; and when you live up to evening, expect morning not.”

After death, an individual commences a new phase of existence, which is life in the grave. This new phase of existence, however, differs in totality from the former.

Due to the nature of that existence of the grave, some people would plead for returning, retrieving, transformation, transmigration and reincarnation in order to amend and correct their ill-deeds or to accomplish their suspended projects but it will be too late to cry when the head has been chopped off or to shut the stable-door when the horse is already being stolen.

Almighty Allah confirms this, saying:

"حتى إذا جاء أحدهم الموت قال رب ارجعون, لعلي أعمل صالحا فيما تركت, كلا إنها كلمة هو قائلها ومن ورائهم برزخ إلى يوم يبعثون" (سورة المؤمون:99-100)

Meaning:

“Until when death comes to one of them, he says: ‘O my Lord! Send me back(to life) – in order that I may work righteousness in the things I neglected. By no means! It is but a word he says. Before them is a partition till the day they are raised up” (Q23 v 99-100)

In this verse, Allah (SAW) warns that man should be hasty in doing good deeds before a time that his requests to be reincarnated would be over ruled. Allah warns further,

"وأنفقوا من ما رزقناكم من قبل أن يأتي أحدكم الموت فيقول رب لولا أخرتني إلى أجل قريب فأصدق وأكن من الصالحين" (سورة المنافقون: 10)

Meaning:

“And spend something (in charity) out of the substance which we have bestowed on you, before death should come to any of you and he should say, ‘O my Lord! Why didst thou not give me respite for little while? I should then have given (largely) in charity, and I should have been one of the doers of good.”(Q63:10)

In an arabic poetry it sang thus,

"ومن لم يمت بسيف مات بغيره= تفرقت الأسباب والموت واحد"

Meaning:

“Whoever escapes sword will die by other, causes may differ but death is one”

This is an overwhelming proof that no human being, righteous or mischievous, will be favored with another worldly sojourn whether by reincarnation or whatsoever type of universal existence, such as in African fallacy of rebirth or spiritual communication of dead for revenge.

What an odd idea! When somebody gives birth to a new baby in Africa- Yoruba culture as a case study- immediately after the demise of a biologically close family member, it is believed that it is that dead person that has returned to the same family, and the child, as a result, would be named either ‘Babatunde’ (the returning father) or ‘Iyabo’ (the returning mother) depending on the gender of the baby respectively.

It is even believed that a same child can be reborn as many as possible. This sort of myth is absolutely incorrect and erroneous according to the teachings of Islam, for the Africans have no any cogent or convincing proof to affirm this rather than mere traces and week assumptions mainly based on philosophical fallacies and unrealistic hypotheses.

LIFE IN THE GRAVE:

Unambiguously, Islam has expatiated that when one dies, according to As-shaykh Abu Bakr Jabir Al- Jazairy, and the deceased is deposited in the grave while his family are turning away, he will be listening to the sounds of their shoes, when two Angels would appear to him, sit him down and inquire: “What were you saying concerning this man- Muhammad (p.b.u.h.)? A believer would answer: “I bore witness that he was servant of Allah and His messenger.” It would be said to him: “Look at your place in the Hell; Allah has changed it for another in the Al-Jannah (paradise).” And he would see both. The hypocrite would be equally asked: “What were you saying about this man? He would answer frightenedly ,”I don’t know, but I did say what people said.” They will then shout at him, “ You didn’t know and didn’t obey!” As a result, he would be beaten up with iron hammer.

Imam Bukhaary mentioned that prophet Muhammad (p.b.u.h.) was quoted to have said, “whenever any of you dies, his place would be shown to him day and night. If he is a dweller of hell, he would be among them (people of Hell). Then it would be said to him:”This is your place till Allah will resurrect you on the day of Qiyaamah”

Prophet Muhammad(p.b.u.h.) also said:” Grave is the first house of hereafter, if a servant is preserved (from being punished) in it, every other thing would be easier” (Reported by Al-Bukhaary)

There is in the grave, either better or worse life regardless of age, gender or

colour. The infidels would be bi-periodically tormented in the grave according to the following verse,

"وممن حولكم من الأعراب منافقون ومن أهل المدينة مرودوا على النفاق لا تعلمهم نحن نعلمهم سنعذبهم مرتين ثم يردون إلى عذاب عظيم" (سورة التوبة:101)

Meaning,

“Certain of the desert Arabs round you are hypocrites, as well as among the Madinah folk: They are obstinate in hypocrisy: thou knoweth them not: we know them: twice shall we punish them; and in addition shall they be sent to a grievous chastisement” (Q9:101)

This two periods of time are further analyzed,

"النار يعرضون عليها غدوا وعشيا ويوم تقوم الساعة أدخلوا ءال فرعون أشد العذاب" (سورة غافر:46)

Meaning,

“In front of fire will they be brought, morning and evening, and (the sentence would be) on the day when the hour comes to pass: ’cast yee the people of Pharaoh into the severe penalty”

These two mentioned verses indicate that an unrighteous soul shall always remain with rigorous torment in the grave (day and night), being penurious of reincarnation, while the righteous ones would also remain therein in tranquility till the day of Qiyaamah. This is evident in the above quoted verses, for the only periods for human existence to make his 24hrs, according to the holy Qur’an, are two not three- day and night (الليل والنهار), with which dead would be engaged in the grave as regard to his occupied place therein.

For further clarifications, the messenger of Allah, one day, passed by two graves and he affirmed that, ”Both of them are in punishment; their punishment is not a result of major or heinous crime, but one of them was always found of slander while the other was accustomed to the habit of easing himself openly.” (Reported by Imamul Bukhaary).

Life in the grave is known as ‘Barzakh’. Al-Barzakh, according to Ash-shaykh al- Imam Salih Al- Uthaymeen, is the spiritual partition between the material world and the occurrence of the last hour. Whether one is buried, abandoned on dust and eaten by animals, deteriorated by winds or settled in the depth of river, all of these are confirmed as ‘Barzakh’

PLACES OF SOULS IN ‘BARZAKH’

Islam, unlike other religious and philosophical ideologies, confirms that souls are of divergent places and positions in ‘Barzakh’ till the day of Qiyaamah. It is established in Pythagorean and platonic philosophies that soul would continue to return in a series of transformations, if it has a good character in its several existences, it is allowed to return to a state of pure being. But if however, its character has continually deteriorated in its transmigrations, it ends in Tartarus, the place of eternal damnation.

But in the teachings of Islam, the divine teachings, there are among souls that are of A’ala ‘Illiyyeen (A place where the register of the righteous is kept – in the Malaul A’alaa – the highest place)This houses the souls of the prophets with their different ranks and positions, according to the report of the prophet, Muhammad (p.b.u.h.) on his journey to the heaven.

Another category of souls is of martyrs that would be deposited in birds (of the paradise). It was reported by Ka’ab bn Malik (may Allah be pleased with him) who said, the messenger of Allah said, “The souls of the martyrs are surely housed inside green birds, being fed from the fruits of the paradise”

Abdullah bn Mas’uud reported that the messenger of Allah said, “The souls of the martyrs are surely kept inside a green bird with lamps being hung under the ‘Arsh (Divine Throne of Allah) and it grazes in the Paradise freely. Then it will retire to those lamps, their Lord would see them and say, “Do you need anything?” They would answer: What could we need (again) while we are (favored to) gazing in the Paradise freely. He (Allah) would repeat that three times. But when they perceived they were not let alone without being asked, they would, as a result, say, “Oh Lord! We want to retrieve our lives in order to return to the world (i.e. to reincarnate) and be murdered again. Allah, by observing they deeded nothing, would leave them alone!”

Some souls would reside in ‘Barzakh’ at the gate of Al-JAannah. According to ‘Abdullah bn ‘Abbas who said, “The martyrs would be on the gleam of river at the gate of Al-Jannah of a green dome, their sustenance comes to them (from Al-Jannah) day and night.”

But, contrary is the situation of Ja’afar bn Abi Taalib, he was reported by the prophet that, “I entered Abyssinia yesterday and saw Ja’afar flying among the Angels while Hamzah was on a bed relaxing”

Another narration confirms thus, “I saw Ja’afar bn Abi Taalib (like) an Angel flying in the Paradise with his both wings” That is, he is among the Angels in the paradise flying with wings.

Many souls would be restricted to the lowest places (in the ground) without being allowed to move up to the highest places. They are the lowest souls (أرواح سفلية).Among these are the dwellers of blood sea in which they would be swimming and fed with stones. Some other would continue to face the grave punishments till the day of Qiyaamah- No going back!

VISITATION TO GRAVE-YARD

It was reported that ‘Aishah – the wife of the holy prophet, said, “When the prophet was with her, he came out at the last period of a night and visited (the people of) a grave-yard saying, ‘may the peace of Allah be upon you, the house of believing people. What you were promised shall meet you, and we shall, by the grace of Allah, join you”

Ethically, Muslims are enjoined by the prophet to visit graves and pray for the souls therein, for they will surely benefit from the supplications of the living ones. So, if they will not be always (residing) therein, Islam would not have enjoined visiting them otherwise, the period of their absence (most especially the reincarnating among them) would have been made a topic of discuss by Islam.

TERMINATION OF HUMAN DEEDS WITH DEATH

When a soul is taken, no further meritorious action or deed could be carried out by such a soul. Visitation to graves is only beneficial to the dead alone, except the rewords the visitors receive from Allah alone (not from the dead). That is, the dead could extend no any benefit to the living, because it is the dead that is seriously in need of the mercy (through prayer, charity and other good deeds) of the living and not vice versa.

This critically proves the Africans, most especially the Yorubas, incorrect in their poetic assertion that the dead do pray for the living as well as the living also do (pray for the dead).

In analytical teaching of Islam, when a man dies, his actions stop, but only three things he had bequeathed: An ever existing charity, beneficial knowledge and an obedient child who supplicate for him.

Historically, at drought, during the life of the prophet, the companions were used to go to him and ask him to pray for them for water, and he would pray for them. And when he died, the companions did go to his grave, for being very close his mosque and ask him to plead on their behalf for water. But during the period of ‘Umar, this abnormality was corrected. There was drought and ‘Umar said, “O Allah, we did pray for water through our prophet and you did answer.” That is, they did ask the messenger to pray for them for water and they were answered. “Now, we plead to you through the niece of our prophet (because the prophet had died), provide water for us.” Then Abdullah bn ‘Abbas (who was still alive) stood up and prayed. ‘Umar did not say directly: ‘oh messenger of Allah pray for us that the drought should be removed from us (knowing that the prophet had died)’. This is because, that is no more possible for the prophet to carry out such an action but his niece who was still alive could do. So, when one dies, his deeds stop except three things!

WHO IS AN AKUDAY

(The reincarnated)?

Akudaya (Reincarnated), in Islamic point of view, is a Jinn who snatches a human’s image post the death of the owner. Although, it (Akudaya) is considered as the real deceased in polytheistic religions and cultures (for using the similar physique of the dead), but contrary is the case in Islamic standpoint because, whoever dies cannot return or be seen for any further worldly assistance.

CHARACTERISTICS OF JINNS:

One of the fundamental articles of Islamic faith with which Allah qualifies the pious and righteous people is the belief in the unseen. Jinn is one of the abstract beings whose existence has been confirmed in many places of the glorious Qur’an. Allah says concerning the attributes of the pious men:

"الم ذالك الكتاب لا ريب فيه هدى للمتقين, الذين يؤمنون بالغيب ويقيمون الصلاة ومما رزقناهم ينفقون" (:1-3)

Meaning:

“A.l.M, this is the book in it is guidance sure, without doubt, to those who fear Allah; who believe in the unseen, are steadfast in prayer, and spendout of what we have provided for them.” (Q2:1-3)

A Muslim must believe in the existence of Jinns. And they are differ from mankind because they are naturally created from fire. There are various verses of the glorious Qur’an that confirm this fact, such as:

"وخلق الجان من مارج من نار"

(سورة الرحمن:15)

Meaning:

“And He created Jinns from fire free of smoke” (Q55 v 15)

"والجان خلقناه من قبل من نار السموم" (سورة الحجر:27)

Meaning:

“And the Jinn race, we had created before, from the fire of a scorching wind”(Q15 v 27)

Shaytan (Satan) is considered one of Jinns. The prophet (p.b.u.h.), in many traditions was found of using the word ‘Shaytan’ synonymously for Jinn. According to Iblis (Shaytan) in the Holy Qur’an when superciliously boasted, he said:

"...قال أنا خير منه خلقتني من نار وخلقته من طين"(سورة الأعراف :12)

Meaning:

“…he said, ‘I am better than he: thou didst create me from fire, and him from clay.”(Q7 v12)

In various verses of the noblest book, Qur’an, the existence of Jinn is establishedly pronounced. For instance, Allah says,

"وإذ صرفنا إليك نفرا من الجن يستمعون القران..." (سورة الأحقاق:29)

Meaning:

“Behold, we turned towards thee a company of Jinns (quietly) listening to the Qur’an… ”(Q46 v 29)

Another verse says:

"يا معشر الجن والإنس ألم يأتكم رسول منكم يقصون عليكم ءاياتي وينذرونكم لقاء يومكم هذا قالوا شهدنا على أنفسنا وغرتهم الحيواة الدنيا وشهدوا على أنفسهم أنهم كانوا كافرين" (سورة الأنعام :130)

Meaning:

“O you assembly of Jinn and mankind! “Did not there come to you Messengers from amongst you, reciting unto you my verses and warning you of the meeting of this Day of yours?” They will say: “We bear witness against ourselves.” It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers.” (Q6 v130)

Allah also revealed,

"وإنه كان رجال من الإنس يعوذون برجال من الجن فزادوهم رهقا" (سورة الجن: 6)

Meaning:

“True, there were persons among mankind who took shelter with persons among the Jinns, but they increase they into further error” (Q72 v6)

Characteristically, Jinns are in similitude to mankind in faith and belief. Among them are Muslims, Christians, Zoroastrians, Pagans e.t.c. Allah says in the holy Qur’an according to the Jinns creedal confirmation,

"وإنه من الصالحون ومنا دون ذالك كنا طرائق قددا"(سورة الجن :11)

Meaning,

“There are among us some that atr righteous, and some the contrary: we follow divergent paths.” (Q72 v 11)

The above verse is further analyzed by explaining those righteous among them in the same chapter as follows,

"وإنه منا المسلمون ومنا القاسطون فمن أسلم فأولئك تحروا رشدا"(سورة الجن: 14)

Meaning,

“Among us are Muslims (that submit their wills to Allah), and some that swerve from justice. Now those who submit their wills, they have sought out (the path) of right conduct” (Q72 v 14)

“Jinn were considered by the West as demon that is a supernatural being, spirit or force capable of influencing human lives, usually by evil means. Demons have played a role In the traditions of most religions and also have appeared in mythology and literature. The belief in evil spirits and their ability to influence the lives of people dates from pre-historical times. Many early people believed that spirits occupied all element of nature. Evil spirits or demons were also believed to be the spirits of ancestors who brought harm to living people.

Some societies, including those in Egypt and Babylonia (now Iraq) believed that such spirits were responsible for the functions of the body and that demons caused specific illness.

Spirits and demonic beings became an important part of Hinduism, the religion of India. Hindu scriptures called “The Vedas”, composes around 1000bc, describe a variety of evil beings, including the Asuras and Panis, who harm people and work against the Hindu gods. The word demon originated from an ancient Greek term, “Diamon”, which referred to beings whose special powers placed them between people and gods. These beings, according to them, had the ability either to improve people’s lives or carry out the punishment of the gods.” (Encarta Premium Suite, 2004).

Jinns are of divergent characters among which are:

1 – Ability to transform into different beings and entities such as human, animals like black dogs, cats, snakes and plants, wind, smoke, e.t.c.

2 – Ability to enter into human body (الصرع) (as a place of living).

3 – To move in the air, dwell in the forests, dunghills, rivers, meeting roads, and live admidst mankind.

4 – To stay permanently in a particular place and to wander in the wilderness and at places free of human (ruins).

5 – Eating with left hands.

6 – Eating human excrements and their leftovers.

7 – Dining with mankind when failed to mention Allah before the commencement.

8 – Settling in a house free of remembrance of Allah.

9 – Cohabitation with human being in dreams.

10 – Involvement with couples in sexual activity when failed to mention Allah at commencement.

10 – Co-existence with mankind in the appearance of human.

11 – Marital contract with mankind and procreation.

12 – Frightening human being in dreams when failed to mention Allah before sleeping.

13 – snatching human image to create havoc among mankind physically or metaphysically.

14 – Ability to mislead human being astray.

15 – Spiritual partnership with evil men.

In short, Jinns are indeed supernaturally enabled to do and undo with the divine permission from almighty Allah. There are many historical traditions of the messenger of Allah which substantiate the above characteristics:

It was transmitted by Ibn Abbas that Ibliis transformed into the image of Suraqah bn Maalik on the day of Badr. He came with the Mushrikeen (the polytheists) and hardened them deceitfully with encouragement against the Muslims that, “You will never be conquered today, for I am with you.” But when the Battalions assembled, the prophet picked up a handful portion of sand and blew it into their eyes then, they consequently ran away. Then Angel Jubreel appeared to Ibliis and when sam him, he (Ibliis) started running away. One man (among the polytheists) therefore shouted in surprise (when saw him running), ‘O you Suraqah, but you promised to stand by us?’ He answered, ‘I have seen what you do not see. I am afraid of Allah, He is severe in punishment.

In another tradition, a man asked Abi Dhar, “What is the difference between a black dog and a red one?” He answered, “O son of my brother, I also asked the prophet of Allah (p.b.u.h.) what you just mentioned and he said, “A black dog is Shaytan (satan)”

According to Saykhil Islam, Imam Ibn Taymiyah, in “Risaalatil Jinn” (رسالة الجن), “A black dog is Shaytan of dogs, and Jinns can diversify into different pictures; He can even change to black cat because black colour absorbs satanic powers more than any other. Jinn can also transforme into human and animal images. They change into the appearance of snake, scorpions and the likes, even, to the semblance of camel, cow, sheep, horse, donkey, birds and mankind too.”

Imam Bukhary reported that the prophet of Allah (p.b.u.h.) said, “surely Shaytan (Jinn) floats in human being like float of blood.”

Abi Tha’alabah Al-Khashny was reported to have narrated, the messenger of Allah (p.b.u.h.) said, “Jinns are of three kinds: A kind with wings, fly in the air. Another is of snakes and dogs while the last are found of residing in a (particular) permanent place or of travelling (around)”.

Abu Hurayrah, according to Imam Bukhary, was sent by the prophet of Allah (p.b.u.h.) to provide him with some stones to clean up himself and instructed him thus, “…but don’t bring bones or droppings” He (Abu Hurayrah) aseked, “What is wrong with bones and droppings?” He (the prophet) answered, “They are provisions of Jinns…”

The prophet of Allah (p.b.u.h.) was informed one day that a man instantly died for killing a snake. Then the prophet affirms that, “Surely in Madinah, some Jinns have embraced Islam. Therefore whenever you see anything (of their physical sign), permit it for three days, but if it appears after that, then kill it. It is undoubtedly a devil (Shaytan)”

Jinn could be either male or female. The prophet of Allah (p.b.u.h.), as reason, was used to enjoin his companions to say, while visiting the toilet, “O Allah, I seek refuge with you from khubuth and khabaaith”.

Al-khubuth (الخبث), according to Ibnl Katheer, is the plural form of Al-khabeeth (الخبيث) and Khabaaith(الخبائث) is the plural of Al-khabeethah (الخبيثة) grammatically. That means, as he concludes, the prophet intends both male and female Jinns.

A muslim is advised by the messenger of Allah (p.b.u.h.) for the avoidance of satanic involvement in human sexual intercourse, to say when to engage in such coitus, "اللهم جنبنا من الشيطان وجنب الشيطان عنا وبارك لنا ما زرقتنا منها"

(Allaummah jan-nibnaa minash-shaytaan, wajan-nib Ash-shaytaana ‘a-naa, wabaarik lanaa maa razaq’tanaa min’haa)

Meaning,

“O Allah, take us away from Shaytan and take Shaytan away from us then, bless us with whatever provided (for us) through this (act)”

Jinn also makes offsprings and the following verse signifies the fertility of Jinn when almighty Allah says,

"وإذ قلنا للملائكة اسجدوا لأدم فسجدوا إلا إبليس كان من الجن ففسق عن أمر ربه أفتتخذونه وذريته أولياء من دوني وهم لكم عدو بئس للظالمين بدلا " (سورة الكهف : 50)

Meaning,

“Behold! We said to the Angels, ‘prostrate to Adam’: They prostrated except Ibliis. He was one of the Jinns and he broke the command of his lord, will ye then take him and his progeny as protectors to you! Evil would be the exchange for the wrong-doers!”(Q 18 v 50)

Islam also makes it a point of understanding that Jinns mostly dwell at night. The messenger of Allah was reported to have warned, “When it’s part of the night, or you enter into the evening, restrain your children because Jinns are surely pervasive by then. When an hour of night passes by, prevent them , shut the door and recite the names of Allah, for Jinns will not open a shut door. Close your bottle and recite the names of Allah. Cover your container and recite the names of Allah, even, if just to put something on it. And then put off your light.” (Reported by Imam aBukhary).

Strictly speaking, the holy prophet of Allah makes the above warning as a preventive and precautionary measure from jinns’ hypnotization and their lunatic attack. This was practically experienced during the life of the holy prophet when ‘Uthman bn Abil ‘Aas was delegated to Taaif by the holy prophet. ‘Uthman himself reported, “When the messenger of Allah (p.b.u.h.) deployed me to Taahf, I was being subjected to satanic distraction in my prayers which often deprived me of my supplicational consciousness. When this was constantly observed, I travelled back to the messenger of Allah. He asked me, “Son of Abil ‘Aas?” I answered, “Yes, O messenger of Allah.” He enquired, “What brought you?” I replied, “O messengerof Allah, I am always susceptible to disturbance in my prayers, and the crux of the matter is that Iam always unconscious in my prayers.” He then confirmed, “That is Shaytan (Jinn), come closer to me!” I therefore moved closer and sat on my fore feet. Thereafter, he touched my chest with his hand and started spitting into my mouth saying, “Come out, o you enemy of Allah!” He did that three times repeatedly and concluded, “Go and continue your assignment!” Then ‘Uthman declared his testimony, “By my life, I did not observe it (Jinn) enter my body thereafter.” (Reported by Ibnu Maajah).

This kind process of casting Jinn was known to the ancient Babylonians as exorcism. It is the practice of expelling demons or evil spirits from possessed people.

According to ‘Encarta Premiun Suit 2004’, “Exorcism is usually performed by a person with special religious authority, such as a priest or Shaman. The practice was common in ancient societies and was based on the practice of magic in contrary to that of prophetic one. Ancient Babylonian civilization, in what is now Iraq, had special priests who would destroy a clay or wax image of a demon in a ritual meant to destroy the actual demon. The ancient Egyptians and Greeks had similar rites. Many religions in various parts of the world continue the practice of exorcism.

In 1999, the Vatican issued the first revised guidelines for the rite since 1614, while reaffirming traditional belief in the possibility of demonic possession, the new guidelines caution the clergy that in many cases the symptoms are more likely to stem from psychological, rather than spiritual causes and suggest that advice should be sought from expert in medical and psychiatric science before an exorcism.

This was referred to as shamanism in Japanese shintoism and Chinese religion. Shaman is a religious specialist, originally found in hunter-gatherer cultures, which are loosely structured, technologically simple and homogenous. The word shaman is derived from a word in the Tungus language of Siberia, one of the areas in which the classical from of shamanism is found. Several forms of shamanism have been observed in widely distributed non-literate societies located in central Asia, North America and Oceania.

Shamanistic phenomena are also sometimes observed in the religions of more highly organized cultures, such as Chinese religion or Japanese Shintoism, though it is uncertain whether these can be properly classed as Shamanistic.”

Among related incident in Islamic religion, according to Khaarijah bn As-silt, reported by his uncle that Khaatijah came to the holy prophet to declare his Islam. On his way back, he passed by a community of people among whom was a lunatic, who was fastened with a string of wire. They said to him, “We were informed that your man (i.e. prophet Muhammad) had come with good, are you with anything that could cure him?” I therefore treated him with Suratul Fatihah and was cured. To show their gratitude, I was given a hundred sheeps. I brought them to the messenger of Allah and he interrogated, “Did you recite other than that?” I replied in negation and he said, “Take them…you have eaten from a legitimate cure!” (Reported by Hamad in Mus’nad, and by Haakim in Mustadrak).

From the above facts, it is islamically established that Jinns are metaphysically empowered to intermingle with mankind with emptiness of sound Islamic spirituality.

In addition to the aforementioned facts, the ‘Encarta Premium Suite 2004’ also confirms that, “Jinni, in the Middle Eastern and Islamic folklore and mythology, (is) a spirit or demon lower than an Angel. The plural form of the name is Jinn, the feminine form, Jinniyyah. Coposed of fire or air, Jinn can assume both animal and human form. They may be either good or evil; if good, they are beautiful; if wicked, they are ygly. They exist in air, in flame, under the earth and in inanimate objects, such as rocks, trees and ruins. In someways they resemble human: they have the same bodily needs; they reproduce their kinds’ and they die, although they live longer. Jinn are mischievous spirits who enjoy punishing humans for wrong done them, even unintentionally. Thus, accidents and diseases are considered to be their work. With the proper knowledge, however human can control Jinn for their own purposes. Popular in the folklore of Egypt, Syria, Iran, Turkey and North Africa, Jinn are familiar in the west as characters in the Arabian Nights…they are frequently known by the anglicized form Genies”.

HOW JINN TRANSFORM INTO AKUDAYA

With divine empowerment from Allah, Jinn are endowed to transmigrate into any form of nature so desired. Whether to images of mankind, male or female, old or young, or of animals, such as snake, dog, cat or any kind of substance like wind, leaves, even smoke.

Jinn are enabled to enter into human body when the victim would be mentally and psychologically traumatized, and as a result, would be reacting oddly due to the incompatibility of human nature with that of Jinn’s.

Undoubtedly, Jinn are supernaturally favored to snatch human image purposely to harm, tempt, seduce, disturb, frighten, retaliate, and bewitch. When all this could not be carried out through dreams, they (Jinn) rather prefer an image into which they can indefatigably transform for a longer term plan.

Practicability of image snatching by Jinn is convincingly and authoritatively argued upon in Islamic theological studies. Thus, it is confirmed beyond reasonable doubt that when a person is being seen or met post his death, such a person is not the real dead one but his image is being used by Jinn- (Qur’an 23 vs99-100 and Q63 v 10)

WHY JINN TRANFORM INTO HUMAN IMAGE

It is hitherto elucidated that Jinn are of divergent paths (Qur’an 72 verse 11). They (their name, Jinn) are interchangeably and synonymously used for Shaytan (satan) in the glorious Qur’an, for the unity of their origin and nature. Therefore, for the satanic vow to be successfully executed, different approaches are trickily designed, among which is Akudayaism (Transformation or Rencarnation).

Allah (swt) says in the holy Qur’an referring to the vows of Satan when was rejected and banished,

"قال فأهبط منها فما يكون لك أن تتكبر فيها فاخرج إنك من الصاغرين, قال أنظرني إلى يوم يبعثون, قال إنك من المنظرين, قال فبما أغويتني لأقعدن لهم صراطك المستقيم, ثم لأتينهم من بين أيديهم ومن خلفهم وعن أيمنهم وعن شمائلهم ولا تجد أكثرهم شاكرين" (سورة الأعراف :13-17)

Meaning:

“(Allah) Said: “(O Ibliis) get down from this (paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced.” (Ibliis) Said: “Allow me respite till the Day they are raised up (i.e. the Day of Resurrection).” (Allah) Said: “You are of those respited.” (Ibliis) Said: “Because you have sent me astray, surely I will sit in wait against them (human beings) on your straight path.

”Then I will come to them before them and behind them, from their right and from their left, and you will not find most of them as thankful ones (i.e. they will not be dutiful to you.)”(Q 7 v 13-17)

Akudayaism however, is one of the deceitful methodologies applied by shaytan to misdirect the children of Adam.

The statement, “I will sit in wait against them on your straight path”, according to Al Qur’taby, means, he would deprive them of it, and beautify what is vain till they get destroyed as he had.

The followings constitute major motivating causes behind the effects of Jinns’ transformation:

1 – To mislead mankind from the path of Allah.

Almighty Allah warns thus,

"...قال هذا من عمل الشيطان إنه مضل مبين" (القصص :15)

Meaning:

“…He said: “”This is a work of Satan (Shaytan): Fro he is an enemy that manifestly misleads”(Q 28 v 15)

The manifestation of this fact showcases when a dead person is reported being seen somewhere alive, his relatives get confused and believe that their person’s life was untimely terminated. As a result, looking for revenge or refuge satanically becomes the order.

In the book ‘Hilyah’, Abu Na’im confirms that, “Satan will indeed open for a servant ninety nine ways of prosperity purposely to lead him to only one way of evil.” That means, on the other hand, when someone ignorantly gets married to an Akudaya (Jinn), she or he makes him or her respectively financially affluent, but immediately when she or he is discovered as one, everything turns sour while the victim becomes psychologically devastated. And in the absence of an islamically righteous counselor, infidelity sets in.

2 – To enviously manifest his (Satan) superiority over mankind.

Satan is quoted by Allah in the Qur’an being jealous and envious when says,

"قال هذا الذي كرمت علي, لئن أخرتني إلى يوم القيامة لأحتنكن ذريته إلا قليلا" (سورة الإسراء: 62)

Meaning:

“He said, “Seest you! This is the one whom thou hast honored above me? If thou will but respite me to the Day of Judgment, I will surely bring his descendants under my sway- all but a few” (Q 17 v 62)

3 – To create abject penury (poverty).

Allah says,

"الشيطان يعدكم الفقر ويأمركم بالفحشاء والله يعدكم مغفرة منه وفضلا والله واسع عليم" (سورة البقرة: 268)

Meaning:

“Satan threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things” (Q 2 v 268)

That is, by the time a family of the so called Akudaya is informed about his worldly existence, as effect, it would begin squandering the little and oodles of resources, aiming at the discovery of the responsible for his sudden death. When the wealth is extravagantly and wastefully exhausted and lavished, then poverty gets in.

4 – To cause enemity and hostility.

Allah says, "يأيها الذين ءامنوا لا تتبعوا خطوات الشيطان ومن يتبع خطوات الشيطان فإنه يأمر بالفحشاء والمنكر ولولا فضل الله عليكم ورحمته ما زكى منكم من أحد أبدا ولكن الله يزكي من يشاء والله سميع عليم" (سورة النور: 21)

Meaning:

“O ye who believe! Follow not Satan’s footsteps: If any will follow the foolsteps of Satan, he will (but) command what is indecent and wrong: And were it not for the grace and mercy of Allah on you, not one of you would ever have been pure: but Allah purifies who he pleases: and Allah is one who hears and knows (all things)” (Q 24 v 21)

Many homes have broken through this very way. Satan creates doubts and suspicion within the family, most especially a greedy family of materialism and secularism thereby their man would be considered killed supernaturally by one of the family member.

5 – to fulfill sexual needs.

This is evident when Jinn is deprived of cohabiting through dream with a spiritually immunized servant of Allah, which mostly causes wet dreams, due to jinn’s spiritual advancement, it would prefer transforming into a human image for the fulfillment of his long-term physico - coital enjoyment.

This is confirmed by Shaykil Islam, Ibn Taymiyah when submitted that mabkind and Jinn do intermarry and bear off springs from the union.

6 – As a mechanism of revenge.

When a Jinn is oppressed, harmed or one of them is killed by ways of splashing hot water indiscriminately on a satanic snake, dog, cat, e.t.c. If the Jinns could not revenge indirectly, Akudaya (image snatching) becomes the alternative means of revenge.

Jinn may transform into a beautiful or handsome woman or man respectively, so, as to be married for the accomplishment of the intended task directly.

“Devil,” according to ‘Encarta Premium Suite, 2004’, “In a later Hebrew, Christian and Islamic believes, the supreme spirit of evil, who for immeasurable time has ruled over a kingdom of evil spirits and is in constant opposition to God. The word is derived, via the ecclesiastical Latin, diabolus, from the Greek diabolos, an adjective meaning slanderous, used in ancient Greek as a noun to identify a person as a slanderer.

The term was used in the Greek translation of the Bible, the septuagiant, not to refer to human beings, but rather to translate the Hebrew hasatan (the Satan), an expression originally used as the title of a member of the divine court who function as God’s roving spy, gathering intelligence about human beings from his travels on earth. Because aspect of this heavenly figure were probably drown from experience with agent of ancient Middle Eastern royal secret service, it is not surprising that the Satan should also be seen as a character who attempt to provoke punishable sedition where he finds none, thus acting as an adversary of human being, bent on separating them from God. In all speculation about the Satan, the major problem being addressed is that of the origin and nature of evil.

Islam develops a complex system of demons, while muslim writings describe a group of evil beings, called Jinn, who cause destruction and preside over places where evil activities take place. The original Jinn was called Iblis who was cast out by Allah from refusing to worship (prostrate for) Adam, the first man. Demons also have become part of folklore throughout the world. Many of these demons have peculiar qualities. They include familiars such as vampires, who suck the blood of living victims. Another variety of demon, the Japanese Oni, are said to bring on storms. In Scotland legendary kelpies haunt pools, waiting to drown unwary travelers. Popular belief in demons and evil spirits has steadily declined since the 1700s.

AFFILIATION OF AKUDAYA

Akudaya, at last, ascribes himself and whatever is belong to him to the relatives of the real owner of the snatched image, why? The response to this logical and plausible question is not farfetched. As said earlier on that Akudaya is undoubtedly nothing but Jinn, and the Jinns have no relatives among mankind so, in order to achieve his basic and fundamental target of leading the children of Adam astray, or to meet either of the reasons stated above, he will therefore refer him or herself to the relatives of the deceased and consequently, confusion brakes out.

HOW JINN IDENTIFIES THE RELATIVES OF THE DECEASED

It is islamically established that every single soul is charged with its own Qareenah (a companion among Jinns). Abdullah bn Mas’uud reported that the messenger of Allah (p.b.u.h.) said, “Each one of you is but charged with a companion among the Jinns and the Angels.” They asked, “Even you , o messenger of Allah?” He answered, “Even me, but Allah, Azza wajalla (the Exalted, the Mighty) had assisted me on him, he will never command me but righteous”

It is easy for every person’s Qareenah (Jinn) to toil with him based on how such a Qareenah has been spiritually dealt with (and trained). No wander! Many righteous men are sometimes seen in dreams after their death helping, guiding, or explaining some solutions to their close relatives. This is never their real persons or selves, but their properly and righteously trained Qareenan because, that is no more possible for the dead, whoever dies, his deeds stop, except for three things mentioned above.

Akudaya may be one’s Jinn (Qareenah) or an external one who is present at one’s point of death. A reasoning mind must logically philosophize that if truly an Akudaya is the real dead person, that means, he had really gone to the life beyond and reincarnated. Therefore, he must be either the most wicked or righteous.

The wickedness in the sense that if all the teachings and beliefs on the life after death are fallacy and false, that means an Akudaya must be the most wicked, tyrant and blood thirsty person on the surface of the earth, who could accumulate wealth and achieve the world by all means for his assurance of no torment or punishment waiting him. But it is unfortunate, no any gigantic or sophisticated house, car or company could be pointed at, owned by an Akudaya.

On the other way round, if all these beliefs are real, surely an Akudaya must be the most God-fearing and religious being because he had already met the truth when got to heaven. So, how many of them (Akudaya) got married legally or religiously before getting involved in sexual enjoyment with mankind?

More so, an Akudaya must have been the most affluent person if truly is the real one. But the real person had exhausted his limited preordained portions, his sustenance had expired, that is why he died. The remaining person (as Akudaya) is a jinn who also has his own limited preordained portions of sustenance and it also expires, he must also depart the world.

A sound minded person must also ask why an Akudaya disappears when discovered and does not die instantly, if truly he dies in the first time untimely. Then, to where does he disappear, is it to his grave or to go and somewhere else? But it has already been established under the characteristics of Jinns that they do appear and disappear. So, Akudaya is a Jinn who has disappeared and transformed into his natural abstract existence, for his goal (as an Akudaya) had been already achieved.

HOW CAN A MUSLIM IMAGE BE PROTECTED

It would be a precautionary measure for a Muslim to safe-guard his image from being snatched by the Jinns (either pre or post his death), if the following instructions are abided by:

1 – To sincerely believe in almighty Allah with total submission to all the commandment of the holy Qur’an.

2 – Absolute adherence to the Sunnah (tradition) of prophet Muhammad (p.b.u.h.) with strictness to all his authentic supplications day and night.

3 – Total abstinence from all impurities.

4 – covering of the private part while bathing.

5 – Averting killing animals like black dogs, cats , snakes e.t.c. without preventing their harms.

6 – Avoidance of splashing hot water unnecessarily

7 – To restrain from easing oneself on bones or droppings.

8 – Avoiding cohabitation without prior Islamic etiquettes.

9 – Total abstinence from adultery and fornication.

The prophet of Allah (p.b.u.h.), according to Abil Yusr, was accustomed to the following prayer, in order to distance Shaytan from himself:

"اللهم إني أعوذ بك من الهدم, وأعوذ بك من التردي, وأعوذ بك من الغرق, والحرق, والهرم, وأعوذ بك من أن يتخبطني الشيطان عند الموت, وأعوذ بك أن أموت لديغا"

(Allahumma Inni A’uudhubika Minal Hadmi, Wa A’uudhubika Minat-taraddi, Wa A’uudhubika Minal Gharq, Wal Harq, Wal Harm, Wa A’uudhubika Min’an Yatakhabbataniya Ash-shaytaanu ‘Indal Mawt, Wa A’uudhubika An Amuuta Ldiighan)

Meaning:

“O Allah , I seek refuge with you from destruction, declining, fire and (problem of) old age. I sek refuge with you from being toiled with by Shaytan during the hour of death, and from death by bite”

The messenger of Allah (p.b.u.h.) also recommended the following prayer:

"أعوذ بكلمات الله التامة من شر ما خلق ومن غضبه ومن شر عباده, ومن همزات الشياطين, وأعوذ بك أن يحضرون"

(A’uudhu Bi Kalmaati Lahit Taamat, Min Sharr Maa Khalaq, Wa Min Ghadabihi, Wa Min Sharr ‘Ibaadihi, Wa Min Hamazaat Ash-shaytan, Wa A’uudhu bika An Yahduruuniy)

Meaning:

“I seek refuge by the complete words of Allah from evil of His creation; from His wrath; from evil of His servants; and from shaytan (Jinns) so that they approach me not”.

CONCLUSION

Since submission is the technical meaning of Islam, a Muslim must therefore adhere to the teachings of Qur’an and Hadith. Any philosophy, psychology, mystic or esoteric intellectualism whichever does conform to the real teaching of the orthodox Islam, must be whole-hearted rejected.

Although Islam believes in the existence of Akudaya, but with different and contrary ideology and perspective. Akudaya, according to Islam, is not the real dead person but a Jinn (Satan) who aims at laying in wait for the children of Adam to deviate them from Allah’s straight path.

The beliefs of Africans on this topic have misled scores of people beyond human imagination even, to the extent of ascribing to Akudaya the ability to carry out any exclusive act of Allah (swt).

Some scholars most especially among the African sufists even believe that the Shuyukh (leaders of the sufi order) can still (after their death) retrieve their lives (in metempsychosis) to live among the living beings for the accomplishment of some uncompleted assignments; they can even be reborn as many as possible and they can also appear in dreams to guide their Muriduun (the followers of sufi order) aright. Some of them lay claim to the following Qur’anic verse as their evidence:

"نحن قدرنا بينكم الموت وما نحن بمسبوقين, على أن نبدل أمثالكم وننشئكم فيما لا تعلمون, ولقد علمتم النشأة الأولى فلولا تذكرون" (سورة الواقعة: 60-62)

Meaning:

“We have declared death to be your common lot, and we are not to be frustrated from changing your forms and creating you (again) in (forms) that you know not. And you certainly know already the first form of creation why then do ye not take head?” (Q 56 v 60-62).

Allah (swt)however, is never a God of confusion and will never contradict Himself. The above verse is just a warning to the unbelievers, calling them to their senses, as why should they deny the omnipotence of Allah in resurrecting them after death by reviving their decayed bodies, for He had done a similar thing before by changing sperm into a cloth of blood and then into human being.

IF Allah, according to their interpretation of the verse, is truly disposed to reincarnation, He would then be the dictator of where the returning person must reside. The Akudaya will therefore, not have the option of choosing any particular far and confidential abode for his another earthly sojourn.

Finally, whoever is being seen physically or otherwise carring out any worldly assignment, post his death, is never the real person but either his Qareenah (a companion charged with him among the Jinns) or (an image snatching) Jinn because, whoever dies, it is undoubtedly time for his Qiyaamah As-sughraa (Hadith). Almighty Allah knows best!

REFERENCE

1 – Abdur Rahaman Al-Jawzy (1994)

‘Talbiis Ibliis’ Quahirah: Darul Hadith.

2 – Abu Bakr Jabir (1999) Minhajul Muslim Madinah: Maktabah Al-Ulum wal Hikam.

3 – Harper collion (1992) BBC English Dictionary Onitsha: Africana Fpe publisher ltd.

4 – Muhammad Sa’id, et al, (2006) The Dictionary Beyrouth: Dar Al Kotob Ai ‘Ilmiyah.

5 – Muhammad Salih (2003) Sharih Riyadus- Saliheen Al-Qahirah: Darl Manir.

6 – Microsoft Encarta Premium Suite (2004).

7 – Shams Ibrahim (n.d.) The Revealed Secrete of Iblis Lagos: Evergreen Printing Press.

8 – “The Holy Qur’an”, English Translation of the meanings and commentary Madinah: King Fahd holy Qur’an printing complex.

9 – Waheed Bn Abdus-Salaam (1996) Wiqaayatul Insaan Minal Jinni Wash- Sgaytaan Egypt: Dar Ibnil Haythaam.

10 – Salaudeen Muhammad (2003) Sakraatul Mawt Washid- datihi Egypt: Darul Ghad-dil Ghadeed.

NOTICE :

The Arabic version of this work will be, insha Allah, published as soon as possible. For any further enquiry, suggestion, sponsorship, Marketing or translation contract (English- Arabic/Arabic- English), contact the author through: assaffar07@yahoo.com / (+2348028930294, Nigeria) or (+966534005682, Saudi Arabia)

OTHER BOOKS BY THE AUTHOR

1 – ‘Sirrun Najah Fi Tarbiyyatil Awlaad’ (publihesed in Arabic)

2 – ‘Adawratul Islamiyyah Baynas-Salaf Wal Khalaf’ (under publication)

3 – ‘Islam and Western Democracy’ (‘Al Islam Wad-damocratiyyatul Gharbiyyah’, under publication)

4 – ‘Nemesis of betrayal’ (English novel, under publication)

5 – ‘Akudaya from Islamic perspective’ (Arabic version, under publication)

6 – ‘Al Insaan Wal Insaaniyyah’ (under publication).

7 – Grammatical Relation Between Arabic And English Languages: An Analytico-comparative study.