What is the ruling on magnetic hypnosis and communicating with jinn to fulfill a necessary worldly need?

Abu Layla : Shaykh, we want to bother you a little now, no harm in it.

The Shaykh : Please, go ahead.
Abu Layla : This is our relative Abu Haytham. People have been messing with his mind, and everyone is saying, "Come, I will take you to so-and-so."The Shaykh : So-and-so does this to him, and the last thing is that one of the shaykhs told him that the one who stole the money is a shaykh, but he is a Qadiri. Yes, so I told him and conveyed it to Abu Haytham, and I said, "Anyway, what do you think? Shall we go to Dr. Adel Musa? He is a friend of ours, and perhaps he can help you with something, because he is my professor. He is very confused, and I am afraid for him. This man is willing to do anything, even to the extent of bringing the money."

The Shaykh : Yes.

The questioner : So now we want to see what Dr. Adel did. He did some simple things and said, "If you are seeking a fatwa..."The Shaykh : I will continue on my path. My path is that I will put any one of you to sleep, and the jinn will possess him, and then, by the permission of Allah, if Allah wills, I will discover the thief by the permission of Allah. Is this permissible, O our Shaykh?

The Shaykh : These are un-Islamic means, and it is not possible to access the unseen through these innovative methods. It is established in the authentic hadiths from the Prophet (peace and blessings be upon him) the firm and decisive prohibition of approaching those who claim to discover the unseen. Among this is his saying (peace and blessings be upon him): . And in another hadith: . And this second hadith, with the wording: . This applies to all these fortune-tellers who engage in unknown means among the masses, claiming that they discover and identify unseen matters about the people through them. And by that, fitnah occurs among people; the innocent may be accused, and the accused may be cleared. So his saying (peace and blessings be upon him): . Therefore, it is not permissible for a Muslim to approach such a fortune-teller, whatever his means may be. And in another hadith, which confirms the previous hadiths, some of which are in Sahih Muslim, he said (peace and blessings be upon him): . I believe that this hypnosis is one of these unseen means regarding people, which cannot be proven to be true or false. And whatever is such, it should not be taken as a legitimate means to accuse the innocent. This is what I have in answer to your question.
Abu Layla : My Shaykh, we have here...The Shaykh : Ali Abd al-Fattah al-Shishani. He has a note, if possible...?
Ali Abd al-Fattah: Peace be upon you, and Allah's mercy and blessings.

The Shaykh : And upon you be peace, and Allah's mercy and blessings, and His forgiveness. A follow-up question on the same question, O Shaykh.

The Shaykh : The voice did not come through.
Ali Abd al-Fattah: I want to follow up on the same question with another question.

The Shaykh : Please, go ahead.
Abd al-Fattah: You have been kind. We were asked about the girl's condition from Nashan. We will not delay, if Allah wills, she will be well.

The Shaykh : May Allah preserve you, and you too, and all Muslims.
Abd al-Fattah: May Allah preserve you, and you too, and all Muslims.
Abd al-Fattah: These unseen matters are hidden from people, O Shaykh. Regarding this person who is put to sleep by Dr. Adel or others, a jinn comes to him, and this person speaks with the tongue of the jinn.

The Shaykh : Do not describe the summoning to me; I know it. Rather, tell me what you want to base your argument on.
Abd al-Fattah: I want to base it on the fact that this is something the jinn does not know except what happened. So if the jinn saw it through the jinn that spreads where we do not see them, and they see us, then they saw who stole this money. If this person who summons the jinn is able to make the jinn speak, then he tells us about it, humbly, as they say. What is your opinion on that?

The Shaykh : May Allah forgive you, O Shaykh Ali.
Abd al-Fattah: Amen, and you too.

The Shaykh : If a human being you know came to you and said, "The thief of this money is so-and-so," what would your position be?
Abd al-Fattah: I want to ask for your evidence. How do you know?

The Shaykh : What is the evidence? He is making a claim, and where is the evidence?
Abd al-Fattah: I want to say how he saw it, how he knew. So you are saying here that we do not see the jinn, of course, that is your intention.

The Shaykh : He did not present you with evidence; he presented you with a claim.
Abd al-Fattah: Yes.

The Shaykh : What do you say?
Abd al-Fattah: May Allah reward you with good.

The Shaykh : How?
Abd al-Fattah: I say, may Allah reward you with good. You took the meaning of the first answer.

The Shaykh : What do you say about the matter? If a human being came to you and claimed that the accused is so-and-so, claimed that the accused is so-and-so, would you accept...
his claim?
Abd al-Fattah: It is not permissible.

The Shaykh : And he is a human being like you.
Abd al-Fattah: It is not permissible.

The Shaykh : So how would you accept the claim of a jinn, a claimed jinn, whose Islam or disbelief you do not know, whose truth or lie you do not know, merely for a claim? This is not permissible, may Allah bless you.
Abd al-Fattah: Regarding the hadith you mentioned, O Shaykh, if Allah wills, do not consider it ignorance or stupidity or stubbornness on my part. You mentioned that whoever comes to a fortune-teller and believes him, his prayer is not accepted for forty days. Not the one who... did not believe him, his prayer is not accepted for forty days...

The Shaykh : How?
Abd al-Fattah: Is the hadith not: "Whoever does not believe him, his prayer is not accepted for forty days"?

The Shaykh : How? "Whoever does not believe him"?
Abd al-Fattah: I was thinking like this from the beginning, meaning I read the hadith wrong. Old information from a long time ago.

The Shaykh : No, my dear, it is "whoever believes him." "Whoever believes him," not "whoever does not believe him."
Abd al-Fattah: I used to think that there are two types: the hadith that whoever does not believe him, his prayer is not accepted for forty days, and the one who believes him disbelieves in what was revealed to Muhammad (peace and blessings be upon him and his family).

The Shaykh : Our hadith is in Sahih Muslim with this wording. As for your hadith, it needs to be supported with a chain of narration.
Abd al-Fattah: May Allah reward you with good.
Abu Layla : Some people cite the statement of Shaykh al-Islam Ibn Taymiyyah in volume nineteen and one. Is this a proof?The Shaykh : What does Ibn Taymiyyah say in volume nineteen? And how would I know?
Abu Layla : Is it permissible to seek help, O my Shaykh?

The Shaykh : Seeking help from whom?
Abu Layla : From the jinn.

The Shaykh : For you, my dear, seeking help from the jinn for healing.
Abu Layla : For healing.

The Shaykh : As some people do today, not to accuse the innocent.
Abu Layla : Yes.

The Shaykh : It is not permissible to take Ibn Taymiyyah's words [in this context].
Abu Layla : So, our teacher, is it permissible for healing now?

The Shaykh : We say this if there are verses and hadiths, and that is all. And there is no "shamshirakha" and "batikha" and writing of cut-off letters and seeking help from shaytan. Then everything has its place.
Abu Layla : May Allah reward you with good.

The Shaykh : And you too.
Wafiq: Our Shaykh, peace be upon you and Allah's mercy.

The Shaykh : And upon you be peace, and Allah's mercy and blessings.
Wafiq: Wafiq and Wafiq.
Welcome, how are you?
Wafiq: How are you, if Allah wills, well.

The Shaykh : Praise be to Allah, how are you?
Wafiq: May Allah bless you.

The Shaykh : Welcome.
Wafiq: Our Shaykh.

The Shaykh : Yes.
Wafiq: Is it not said in this case, and the case of healing from illness or such, that this door should be blocked because it leads to shirk, innovations, nonsense, and sorcery in the religion of Allah (Mighty and Majestic)?

The Shaykh : It can be said, but we cannot impose it on people who expel the jinn that possesses a human being with verses. The context here is different from the context there. The context here is expelling the possessing jinn from the possessed person with verses, hadiths, or Prophetic supplications. This is a very limited issue. As for communicating with the jinn to discover the unseen, the previous hadiths apply to it.
Wafiq: Yes, okay. My Shaykh, also, is it permissible for one who wants to treat a person possessed by a jinn to seek help from the jinn to know how to treat him or such?

The Shaykh : No, it is not permissible, because the matter returns to seeking help from unknowns, whose truth or lie you do not know.
Wafiq: Yes, yes. May Allah reward you with good.

The Shaykh : And you too.
Wafiq: May Allah protect you.

The Shaykh : Welcome, thank you.
Abu Layla : Peace be upon you.

The Shaykh : And upon you be peace, and Allah's mercy and blessings.
Abu Layla : Peace be upon you, and Allah's mercy and blessings.

The Shaykh : And upon you be peace, and Allah's mercy and blessings.
Abu Layla : How is our Shaykh?

The Shaykh : Praise be to Allah, how are you?
Abu Layla : Praise be to Allah, how is your health?

The Shaykh : Well, and praise be to Allah. How is your family?
Abu Layla : They are all well. We pray for your safety, O my Shaykh.

The Shaykh : May Allah keep you safe.
Abu Layla : How is your finger, if Allah wills, well?

The Shaykh : Praise be to Allah.