And when he knew from their saying that the basis of misguidance is assumptions and doubts, whenever they were subjected to the test of scrutiny, their corruption became evident, and their falsehood was revealed by their critics. He followed it with another doubt that increased the misguidance of the two groups, some of them regarding the others, due to their adherence to the tangible and their standing with the imagined illusions. He said, narrating from them as a warning against being deceived by praise and flattery, which leads to error in the self, and that it is necessary to verify, so that error does not occur in the causes that are made subservient, leading one to believe that they are influential, thus exceeding the limit from the ranks of the possible to the rank of the obligatory. They emphasized that it is hard to believe that the jinn speak to humans and honor them: 'And indeed, there were men' meaning those of strength and might 'from among mankind' meaning the apparent kind in the realm of species 'who seek refuge' meaning they resort and take refuge - fearing for themselves and what is with them - when they descend into a valley 'with men from the jinn' meaning the tribe hidden from sight. For indeed, the people among them, when they descended into a valley or elsewhere from the wilderness, the jinn would play with them at times, because there is no barrier for them from the remembrance of Allah, the Most High, nor a correct religion, nor a clear book from Allah. This led them to seek refuge with their great ones, so the man would say in his fear: 'I seek refuge with the great one of this valley from the evil of the fools of his people' or something like this, and he sees nothing but good. Perhaps they would guide him to the path and return his lost property to him. This was a trial for humans by believing in the jinn in a way that they are not upon, so they followed them in misguidance, and the trial of the jinn is that they become deceived by themselves and say: 'We have power: the jinn and mankind,' so they go astray and lead others astray. Therefore, his saying: 'So they increased them' meaning the humans [in their seeking refuge] with this, which is the basis of their seeking refuge, and the jinn [influencing] the humans by the leadership of the humans over them and their fear of them 'with oppression' meaning tightness, severity, and overwhelming due to the conditions of misguidance that necessitate tightness and severity from them. The origin of oppression is overwhelming with strength, severity, and domination. Al-Baghawi said: 'Oppression in the speech of the Arabs is sin and the violation of prohibitions.'

Just as it is common for one who follows the path of the people of Sufism without a foundation, he sees during his journey lights and things that amaze him, of a satanic nature, and he thinks they are of a divine nature. He stops at them and finds comfort in them due to a corruption in the essence of his nature that arises from his bad intention. Perhaps this becomes a reason for his disbelief, and he and those like him among humans increase in misguidance, and those who misled him among the jinn increase in misguidance and arrogance. Both groups become further distant from resorting to Allah alone. Indeed, Allah, glorified and exalted is He, has sufficed us with the Qur'an and the remembrance taken from the best of His creation, under the condition of its times, from everything. As the Prophet, blessings and peace be upon him, informed that whoever says upon entering the restroom, 'In the name of Allah, O Allah, I seek refuge with You from the male and female devils,' will be concealed from the jinn. And whoever says when he approaches his wife, 'O Allah, keep me away from the devil and keep the devil away from what You have provided me,' and a child is born to him, the devil will not be able to harm him. And whoever gives permission, he is safe from the devils. Al-Tirmidhi and Ahmad narrated - Al-Mundhiri said: And its narrators are the narrators of the authentic - from Shaddad ibn Aws, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: 'There is no Muslim who lies down to sleep and recites a chapter from the Book of Allah, glorified and exalted is He, except that Allah, glorified and exalted is He, appoints an angel for him, so nothing harmful approaches him until he wakes up.' And Al-Tabarani in Al-Kabir - Al-Mundhiri said: And its narrators are the narrators of the authentic except for Al-Musayyib ibn Wadi'ah. Al-Haythami said: He is weak, and he has been trusted - from Abdullah ibn Busr, may Allah be pleased with him, who said: 'I left from Homs and the night overtook me at Al-Baqi, and I was attended by some of the people of the earth, and I recited this verse from Al-A'raf: 'Indeed, your Lord is Allah, who created the heavens and the earth in six days, then He established Himself on the Throne' [Al-A'raf: 54] to the end of the verse. Some of them said to one another: 'Guard him now until morning.' When I awoke, I mounted my animal.' The hadiths on this are numerous regarding Ayat al-Kursi and others, as well as the accounts of those who were opposed by some of the jinn, and when he recited, they left him.