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Traps of Iblees

Traps of Iblees

by Ibn Qayyim al-Jawziyyah

The burning Question is or should be where are we...?

It is not possible to encompass one of Iblees' evils, let alone all of them. Since Iblees' evil is of six types, Iblees remains behind the son of Adam until he gets him to do one or more of these six evils.


THE FIRST EVIL IS THE EVIL OF KUFR AND SHIRK and enmity to Allaah (SWT) and His Messenger (sallallaahu 'alaihi wa sallam). If he gains this from the son of Adam, his moaning is eased, and he rests from his ordeal with this man. Further, this is the first thing Iblees wants from the worshipper (al-'Abd). If Iblees gains this, he makes this person part of his army, one of his soldiers, and he appoints him as a deputy or agent against other human beings. Then, this person becomes one of the deputies or callers of Iblees.


If he despairs of enticing him with the first evil, and if this person is one of those for whom it was written that he would be a Muslim in his mother's womb, Iblees tries:

the SECOND CLASS OF EVIL. THIS IS BID'AH (innovation). Iblees loves Bid'ah more than debauchery and disobedience because the harm of Bid'ah is in the essence of the religion. Moreover, it is an unrepentable sin and is against the call of the messengers and is a call to a message different from the one conveyed by Ar-Rasool. Bid'ah is a gate to Kufr and Shirk. Therefore, if Iblees gains the performance of Bid'ah from a person and makes him one of the people of Bid'ah, he also becomes one of his agents and a caller of his.


If Iblees fails and is unable to trap Al-'Abd at this class, and if he is one of those who were granted by Allaah (SWT) the gift of As-Sunnah and hatred of the people of Bid'ah and error, he proceeds to:

the THIRD CLASS OF EVIL, which is the class of MAJOR SINS in their various forms.

Iblees is very covetous of letting a person fall into major sin, especially if he is a scholar who is followed. Iblees is covetous of that, so that he may repel people from him and spread his sins and disobedience amongst the people. He uses some people as his agents to spread this person's sins under the false pretence that this will help them to get closer to Allaah. But in fact this person is the deputy of Iblees without knowing it. For those who would like abomination to be spread amongst the believers there is a great torment in this life and in the Hereafter especially if they take charge of spreading about enormities, not out of advice, but by obeying Iblees and being his agent. All this is to repel people from the Scholar and from his benefit.

Furthermore, the sins of this person (scholar), even if they reach the sky, are less to Allaah (SWT) than the sins of those who would like to spread his sins about. The scholar's sins are wrongdoing to himself. If he seeks forgiveness from Allaah (SWT) and repents, Allaah (SWT) will accept his repentance, and He will change his bad deeds to good deeds. However, the sin of those who spread about abominations are doing wrong to the believers by looking for their mistakes and by intending to expose them. Allaah (SWT) is in close observation, and He knows about this ambuscade. Nothing hidden in the chest or soul is hidden to Allaah (SWT).


If Iblees is unable to snare Al-'Abd at this degree he moves him to:

the FOURTH CLASS, or the MINOR SINS. These sins may ruin a person if they accumulate. That is why Ar-Rasool (sallallaahu 'alaihi wa sallam) said, Be aware of the minor sins, because the simile of the minor sin is like the people who went to a desert. Then he (sallallaahu 'alaihi wa sallam) mentioned a Hadeeth the meaning of which is that every one of them brought a stick of wood until they had kindled a huge fire (just as the minor sins add up little by little until they become a major sin). The person continues taking the matter of minor sins easily until he considers them inconsequential. Therefore, a person who commits major sins but fears their effect is in a better condition than he is.


If the Al-'Abd has prevented Iblees from trapping him at this level, he moves him to the fifth level:

The FIFTH LEVEL IS TO OCCUPY HIM WITH PERMISSIBLE THINGS that do not gain him reward or punishment. However, the punishment of this level is caused by passing the reward missed by being occupied with these deeds.


If Al-'Abd has kept Iblees from succeeding at this level, and if he is careful about his time, being covetous with it, knows the value of moments, and knows the value of what comes of comfort or torment, Iblees transfers him to the sixth level:

The SIXTH CLASS is to OCCUPY HIM WITH DEEDS OF LESSER REWARD to keep virtue away from him and to prevent him from attaining the reward of the favoured deed.

Therefore, he orders him to do a good action with less reward if that includes leaving a better action. Very few people are aware of this. Because if a person feels a strong urge to some kind of obedience, he does not doubt that it is true obedience and that he is getting closer to Allaah (SWT).. He never thinks that this call is from Iblees because he believes that Iblees never calls one to do good. Therefore, he thinks that this call is from Allaah (SWT).. Actually he is excused because he never knew that Iblees would call one to seventy doors of good deeds either to get him to one door of evil or to let a better deed than these seventy deeds pass away from him.

This cannot be known except by a light from Allaah (SWT),, a light he instils in the heart of Al-'Abd. The source of this type of knowledge is following the way of Ar-Rasool (sallallaahu 'alaihi wa sallam) and taking care of the levels of deeds with Allaah (SWT),, the deeds of His favoured ones, the deeds more pleasing to Him, and those more beneficial to Al-'Abd, and deeds that have more Naseehah (guidance) from Allaah (SWT),, His Rasool, His Book, and His believing worshippers. No one has this type of knowledge except the inheritors of Ar-Rasool (sallallaahu 'alaihi wa sallam), his deputies in the Ummah, and his successors on earth. In addition, most of the creation is screened from this. This call does not come to their hearts. Allaah (SWT) gives His favour to whomever He wills from among His worshippers.


If Al-'Abd prevents Iblees from trapping him at any of these six levels, and if it becomes difficult for Iblees, he empowers his party of jinn and human beings with different kinds of harm:

IMPUTING DISBELIEF TO HIM, CALLING HIM MISGUIDED AND AN INNOVATOR, WARNING PEOPLE AGAINST HIM, and intending to weaken him and to disturb his heart. Iblees, by using this method, tries to confuse this person's thinking and tries to PREVENT PEOPLE FROM BENEFITING FROM HIM. Therefore Iblees expends his utmost effort to empower the defenders of falsehood, from human beings and from jinn, against him. Then the believer is at war until death. Whenever he gives up, he is hurt or is taken captive. Hence the believer is in Jihad until he meets with Allaah (SWT)..

Finally, I hope you take note of this chapter and think about its great benefit. Moreover, make this knowledge your balance to weigh people and deeds. This shows you some universal realities and the level of people. Allaah (SWT) is the one from whom I seek aid, and on Him I depend.

MAY ALLAH PROTECT FROM SHAYATHEEN.................Taken from


ONE. The Prevention of Knowledge: Knowledge is a light which Allaah throws into the heart and disobedience extinguishes this light.

Imaam Shaafi'ee said:

I complained to Wakee' about the weakness of my memory

So he ordered me to abandon disobedience

And informed me that the knowledge is light

And that the light of Allaah is not given to the disobedient

TWO. The Prevention of Sustenance: Just as Taqwaa brings about sustenance, the abandonment of Taqwaa causes poverty. There is nothing which can bring about sustenance like the abandonment of disobedience

THREE. The prevention of obedience (to Allaah). If there was no other punishment for sin other than that it prevents one from obedience to Allaah then this would be sufficient.

FOUR. Disobedience weakens the heart and the body. Its weakening the heart is something which is clear. Disobedience does not stop weakening it until the life of the heart ceases completely.

FIVE. Disobedience reduces the lifespan and destroys any blessings. Just as righteousness increases the lifespan, sinning reduces it.

SIX. Disobedience sows its own seeds and gives birth to itself until separating from it and coming out of it becomes difficult for the servant.

SEVEN. Sins weaken the hearts will and resolve so that the desire for disobedience becomes strong and the desire to repent becomes weak bit by bit until the desire to repent is removed from the heart completely.

EIGHT. Every type of disobedience is a legacy of a nation from among the nations which Allaah Azzawajall destroyed. Sodomy is a legacy of the People of Lot, taking more than one's due right and giving what is less is a legacy of the People of Shu'ayb, seeking greatness in the land and causing corruption is a legacy of the People of Pharoah and pride/arrogance and tyranny is a legacy of the People of Hud. So the disobedient one is wearing the gown of some of these nations who were the enemies of Allaah.

NINE. Disobedience is a cause of the servant being held in contempt by his Lord. Al-Hasan al-Basree (rh) said: They became contemptible in (His sight) so they disobeyed Him. If they were honourable (in His sight) He would have protected them. Allah the Exalted said:

And whomsoever Allaah lowers (humiliates) there is none to give honour. [Hajj 22:18]

TEN. The ill-effects of the sinner fall upon those besides him and also the animals as a result of which they are touched by harm.

ELEVEN. The servant continues to commit sins until they become very easy for him and seem insignificant in his heart and this is a sign of destruction. Every time a sin becomes insignificant in the sight of the servant it becomes great in the sight of Allaah.

Ibn Mas'ood (ra) said: Indeed, the believer sees his sins as if he was standing at the foot of a mountain fearing that it will fall upon him and the sinner sees his sins like a fly which passes by his nose so he tries to remove it by waving his hand around. [Bukhaaree]

TWELVE. Disobedience inherits humiliation and lowliness. Honour, all of it, lies in the obedience of Allaah. Abdullaah ibn al-Mubaarak said:

I have seen sins kill the hearts

And humiliation is inherited by their continuity

The abandonment of sins gives life to the hearts

And the prevention of your soul is better for it

THIRTEEN. Disobedience corrupts the intellect. The intellect has light and disobedience extinguishes this light. When the light of the intellect is extinguished it becomes weak and deficient.

FOURTEEN. When disobedience increases, the servant's heart becomes sealed so that he becomes of those who are heedless. The Exalted said:

But no! A stain has been left on their hearts on account of what they used to earn (i.e. their actions) [Mutaffifeen 83:14]

FIFTEEN. Sins cause the various types of corruption to occur in the land. Corruption of the waters, the air, the plants, the fruits and the dwelling places. The Exalted said:

Mischief has appeared on the land and the sea on account of what the hands of men have earned; that He may give them a taste of some of (the actions) they have done, in order that they may return. [Rum 30:41]

SIXTEEN. The disappearance of modesty which is the essence of the life of the heart and is the basis of every good. Its disappearance is the disappearance of all that is good. It is authentic from the Messenger (sallallaahu alayhi wasallam) that he said: Modesty is goodness, all of it [Bukhaaree and Muslim] A Poet said:

And by Allaah, there is no good in life Or in the world when modesty goes

SEVENTEEN. Sins weaken and reduce themagnification of Allaah, the Mighty in the heart ofthe servant

EIGHTEEN. Sins are the cause of Allaah forgetting His servant, abandoning him and leaving him to fend for himself with his soul and his shaytaan and in this is the destruction from which no deliverance can be hoped for.

NINETEEN. Sins remove the servant from the realm of Ihsaan (doing good) and he is prevented from (obtaining) the reward of those who do good. When Ihsaan fills the heart it prevents it from disobedience.

TWENTY. Disobedience causes the favours (of Allaah) to cease and make His revenge lawful. No blessing ceases to reach a servant except due to a sin and no retribution is made lawful upon him except due to a sin. Alee (ra) said: No trial has descended except due to a sin and it (the trial) is not repelled except by repentance. Allaah the Exalted said:

Whatever misfortune afflicts you then it is due to what your hands have earned and (yet) He pardons many [Shura 42:30]

And the Exalted also said:

That is because never will Allaah change the favour He has bestowed on a people until they change what is with themselves [Anfaal 8:53]


Last modified onThursday, 06 August 2015 11:47
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