Seeking the help of the jinn in knowing the unseen and the ruling on magnetic hypnosis
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Fatwa number ( 1779 ) :
Q: What is the ruling in Islam regarding one who seeks the help of the jinn in knowing the unseen, such as knocking on a table? What is the ruling in Islam regarding magnetic hypnosis, by which the hypnotist gains the ability to suggest to the hypnotized person, thereby controlling him and making him leave a forbidden thing, or be cured of a nervous illness, or perform the work the hypnotist requests? What is the ruling in Islam regarding a person saying: “By the right of so-and-so”? Is it an oath or not? Please inform us.
The Committee answered as follows: First: Knowledge of the unseen is the exclusive domain of Allah the Exalted, so no one among His creation knows it, neither a jinn nor anyone else, except what Allah reveals to whom He wills of His angels or His messengers. Allah the Exalted said:[An-Naml 27:65] And He said regarding His Prophet Sulayman (peace be upon him) and the jinn He subjected to him: [Saba 34:14] And He said: [Al-Jinn 72:26-27]
It is established from al-Nu'as ibn Sam'an (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said: . And in the authentic collections, from Abu Hurayrah (may Allah be pleased with him), from the Prophet (peace and blessings be upon him): Sahih al-Bukhari 4800 . Accordingly, it is not permissible to seek the help of the jinn or any other created beings in knowing the unseen, neither by calling upon them and fawning over them, nor by knocking on a table or anything else. Rather, that is shirk (associating partners with Allah); because it is a type of worship, and Allah has informed His servants to single Him out for it, saying: [Al-Fatihah 1:5] It is established from the Prophet (peace and blessings be upon him) that he said to Ibn 'Abbas : Jami` at-Tirmidhi 2516Hasan (Darussalam) the hadith. Second: Magnetic hypnosis is a type of fortune-telling using a jinn, so that the hypnotist empowers it over the hypnotized person, and it speaks with his tongue and gives him strength over some works by controlling him, if he is truthful with the hypnotist and is at his disposal in exchange for what the hypnotist uses to draw near to it. The hypnotist makes that hypnotizing jinn at the will of the hypnotized person by what he requests of works or news, with the help of the jinn for him, if that jinn is truthful with the hypnotist. Accordingly, exploiting magnetic hypnosis and taking it as a path or means to indicate the location of a theft or a lost item, or to treat a sick person, or to perform any other work
Using a hypnotist is not permissible; rather, it is shirk (associating partners with Allah); for the reasons mentioned previously, and because it is seeking refuge in other than Allah in matters that are beyond the ordinary causes which the Exalted has assigned to His creation and permitted them. Thirdly: A person saying: "By the right of so-and-so" may be an oath, meaning: I swear upon you by the right of so-and-so, where the "ba" is the "ba" of the oath; or it may be a form of tawassul (seeking nearness to Allah through a means) and seeking aid through the person's self or his status, where the "ba" is for seeking aid. In both cases, this statement is not permissible. As for the first, it is because swearing by a created being upon a created being is not permissible, so swearing by it upon Allah the Exalted is even more strictly prohibited. Indeed, the Prophet (peace and blessings be upon him) ruled that swearing by other than Allah is shirk, saying:Sunan Abi Dawud 3251Sahih (Al-Albani) , narrated by Ahmad and Abu Dawud and al-Tirmidhi and al-Hakim , and he graded it as authentic. As for the second, it is because the Companions (may Allah be pleased with them) did not seek nearness to Allah through the self of the Prophet (peace and blessings be upon him) or his status, neither during his lifetime nor after his death, and they were the people who knew best his rank with Allah and his status with Him, and they were the most knowledgeable about the Shari'ah. Hardships befell them during the life of the Prophet (peace and blessings be upon him) and after his passing, and they turned to Allah and called upon Him to remove them. If seeking nearness through his self or his status (peace and blessings be upon him) had been prescribed, he (peace and blessings be upon him) would have taught them it; for he did not leave any matter that brings one closer to Allah without commanding it and guiding to it, and they would have acted upon it. May Allah be pleased with them
with them; out of eagerness to act upon what was prescribed for them, especially in times of hardship. The fact that there is no established permission from him (peace and blessings be upon him) regarding it, nor guidance to it, and that they did not act upon it, is evidence that it is not permissible. What is established from the Companions (may Allah be pleased with them) is that they used to seek nearness to Allah through the supplication of the Prophet (peace and blessings be upon him) to his Lord, asking Him to respond to their request; this was during his lifetime, as in the prayer for rain and other matters. When he (peace and blessings be upon him) died, 'Umar (may Allah be pleased with him), when he went out for the prayer for rain, said:Sahih al-Bukhari 1010 meaning by the supplication of al-'Abbas to his Lord and asking Him, and it is not intended to be seeking nearness through the status of al-'Abbas; because the status of the Prophet (peace and blessings be upon him) is greater and higher, and it remains for him after his death as it was during his life. If that seeking nearness had been intended, they would have sought nearness through the status of the Prophet (peace and blessings be upon him) instead of seeking nearness through al-'Abbas , but they did not do so. Moreover, seeking nearness through the status of the prophets and the rest of the righteous is a means among the close means of shirk, as reality and experience have indicated, so it is prohibited; to block the means to harm and to protect the sanctity of tawhid (the oneness of Allah). And success is from Allah. And may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Q: What is the ruling in Islam regarding one who seeks the help of the jinn in knowing the unseen, such as knocking on a table? What is the ruling in Islam regarding magnetic hypnosis, by which the hypnotist gains the ability to suggest to the hypnotized person, thereby controlling him and making him leave a forbidden thing, or be cured of a nervous illness, or perform the work the hypnotist requests? What is the ruling in Islam regarding a person saying: “By the right of so-and-so”? Is it an oath or not? Please inform us.
The Committee answered as follows: First: Knowledge of the unseen is the exclusive domain of Allah the Exalted, so no one among His creation knows it, neither a jinn nor anyone else, except what Allah reveals to whom He wills of His angels or His messengers. Allah the Exalted said:
Say, "None in the heavens and earth knows the unseen except Allah
قُلْ لاَ يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالأَرْضِ الْغَيْبَ إِلا اللَّهُAnd when We decreed for Solomon death, nothing indicated to the jinn his death except a creature of the earth eating his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in humiliating punishment.
فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلا دَابَّةُ الأَرْضِ تَأْكُلُ مِنْسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ(26) [He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone (27) Except whom He has approved of messengers, and indeed, He sends before each messenger and behind him observers
عَالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (26) إِلا مَنِ ارْتَضَى مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًاIt is established from al-Nu'as ibn Sam'an (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings be upon him) said:
When Allah the Exalted intends to reveal a matter, He speaks with the revelation, and the heavens take a tremor—or he said: a severe shaking—out of fear of Allah Mighty and Majestic. When the people of the heavens hear that, they faint and fall down to Allah in prostration. The first to raise his head is Jibril, and Allah speaks to him of His revelation with what He intends. Then Jibril passes by the angels, and whenever he passes by a heaven, its angels say: What did our Lord say, O Jibril? Jibril says: He said the truth, and He is the Most High, the Great. They all say what Jibril said. So Jibril brings the revelation to where Allah Mighty and Majestic commanded him.
إذا أراد الله تعالى أن يوحي بالأمر تكلم بالوحي، أخذت السماوات منه رجفة - أو قال: رعدة شديدة - خوفًا من الله عز وجل، فإذا سمع ذلك أهل السماوات صعقوا وخروا لله سجدًا فيكون أول من يرفع رأسه جبريل فيكلمه الله من وحيه بما أراد ثم يمر جبريل بالملائكة كلما مر بسماء قال ملائكتها: ماذا قال ربنا يا جبريل؟ فيقول جبريل: قال الحق وهو العلي الكبير، فيقولون كلهم مثل ما قال جبريل: فينتهي جبريل بالوحي إلى حيث أمره الله عز وجلWhen Allah decrees some order in the heaven, the angels flutter their wings indicating complete surrender to His saying which sounds like chains being dragged on rock. And when the state of fear disappears, they ask each other, "What has your Lord ordered? They say that He has said that which is true and just, and He is the Most High, the Most Great." (34.23). Then the stealthy listeners (devils) hear this order, and these stealthy listeners are like this, one over the other." (Sufyan, a sub-narrator demonstrated that by holding his hand upright and separating the fingers.) A stealthy listener hears a word which he will convey to that which is below him and the second will convey it to that which is below him till the last of them will convey it to the wizard or foreteller. Sometimes a flame (fire) may strike the devil before he can convey it, and sometimes he may convey it before the flame (fire) strikes him, whereupon the wizard adds to that word a hundred lies. The people will then say, 'Didn't he (i.e. magician) tell such-and-such a thing on such-and-such date?' So that magician is said to have told the truth because of the Statement which has been heard from the heavens."
إذا قضى الله الأمر في السماء ضربت الملائكة بأجنحتها خضعانًا لقوله كأنه سلسلة على صفوان ينفذهم ذلك حَتَّى إِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ فيسمعها مسترق السمع ومسترق السمع هكذا بعضه فوق بعض - وصفه سفيان بكفه فحرفها وبدد بين أصابعه - فيسمع الكلمة فيلقيها إلى من تحته، ثم يلقيها الآخر إلى من تحته، حتى يلقيها على لسان الساحر أو الكاهن، فربما أدركه الشهاب قبل أن يلقيها، وربما ألقاها قبل أن يدركه، فيكذب معها مائة كذبة، فيقال: أليس قد قال لنا يوم كذا وكذا: كذا وكذا؟! فيصدق بتلك الكلمة التي سمعت من السماءIt is You we worship and You we ask for help.
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُWhen you ask, ask Allah, and when you seek aid, seek Allah's aid.
إذا سألت فاسأل الله، وإذا استعنت فاستعن بالله...Using a hypnotist is not permissible; rather, it is shirk (associating partners with Allah); for the reasons mentioned previously, and because it is seeking refuge in other than Allah in matters that are beyond the ordinary causes which the Exalted has assigned to His creation and permitted them. Thirdly: A person saying: "By the right of so-and-so" may be an oath, meaning: I swear upon you by the right of so-and-so, where the "ba" is the "ba" of the oath; or it may be a form of tawassul (seeking nearness to Allah through a means) and seeking aid through the person's self or his status, where the "ba" is for seeking aid. In both cases, this statement is not permissible. As for the first, it is because swearing by a created being upon a created being is not permissible, so swearing by it upon Allah the Exalted is even more strictly prohibited. Indeed, the Prophet (peace and blessings be upon him) ruled that swearing by other than Allah is shirk, saying:
He who swears by anyone but Allah is polytheist.
من حلف بغير الله فقد أشركwith them; out of eagerness to act upon what was prescribed for them, especially in times of hardship. The fact that there is no established permission from him (peace and blessings be upon him) regarding it, nor guidance to it, and that they did not act upon it, is evidence that it is not permissible. What is established from the Companions (may Allah be pleased with them) is that they used to seek nearness to Allah through the supplication of the Prophet (peace and blessings be upon him) to his Lord, asking Him to respond to their request; this was during his lifetime, as in the prayer for rain and other matters. When he (peace and blessings be upon him) died, 'Umar (may Allah be pleased with him), when he went out for the prayer for rain, said:
O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain."(1) And so it would rain.
اللهم إنا كنا إذا أجدبنا نتوسل إليك بنبينا فتسقينا، وإنا نتوسل إليك بعم نبينا فأسقنا، فيسقون
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.