What is the ruling on one who performs ruqyah on a person possessed by a jinn and calls that jinn to Islam, and what is the ruling on seeking the help of jinn in the treatment of possession?
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The Shaykh : Yes.
The questioner : I mean, I recite over those afflicted by jinn.
The Shaykh: May Allah preserve you.
The questioner : May Allah bless you. I have some questions on this topic.
The Shaykh : Yes.
The questioner : Sometimes when I recite, I call the jinni to Islam, and it accepts Islam, praise be to Allah. Other times, I ask it about the location of the sorcery, not only for the patient in front of me but for another patient. Is my asking it permissible? Sometimes it helps in removing the sorcery and helps by telling you where the sorcery is, and it also helps in removing it and breaking the sorcery from this patient in this way. It itself takes the sorcery and breaks it, and the patient returns healed, sound, and free from the illness. Is this permissible?
The Shaykh : I believe you are a Salafi with us, are you not?
The questioner : We ask Allah that we may be so.
The Shaykh : If Allah wills. Do you have a precedent (salf) for that?
The questioner : I do not know.
The Shaykh : And I am like you, I do not know. So what is the answer?
The questioner : Regarding the treatment or regarding the asking?
The Shaykh : What are you asking about?
The questioner : I am asking about the treatment and about the asking.
The Shaykh : And I am answering regarding the asking and regarding the treatment.
The questioner : As for the treatment, there is a precedent for this.
The Shaykh : Because the treatment is a result of the asking, is it not?
The questioner : No, there are two types. The first type is that I treat with the Book and the Sunnah. I recite over the patient some verses that were reported, meaning the Messenger (peace and blessings be upon him) recited them, such as Surat al-Fatihah, the Verse of the Throne, and the two chapters of protection (al-Mu'awwidhat).
The Shaykh : No, that is not our topic.
The questioner : He is doing well.
The Shaykh : Yes.
The questioner : And with the permission of Allah, the patient recovers.
The Shaykh : We are not discussing this topic.
The questioner : But sometimes this happens, for example, mostly with this jinni, and it does not come out, so I recite over another patient, and the jinni may have accepted Islam.
The Shaykh : My brother, there is no need to repeat.
The questioner : Yes.
The Shaykh : You have no precedent for it, so you are a Salafi.
The questioner : Yes.
The Shaykh : And what you have no precedent for, you are a follower of the later generations (Khalafi).
The questioner : laughsThe questioner
The Shaykh : The matter is clear, yes.
Abu Layla : Abu Anas, my Shaykh, in turn.
The Shaykh : Abu Anas, it is his turn.
The questioner : Well, the summary of the matter is that it is not permissible.
The Shaykh : This is not permissible. Of course, this is seeking help from the jinn.
The questioner : Well, this happened. What do I do?
The Shaykh : Repent to Allah.
The questioner : I seek forgiveness from Allah.
The Shaykh : Yes, well.
Another questioner : We have not heard, my teacher, ... about the jinn.
The Shaykh : It is not permissible to ask the jinn, "What is his illness? What is its treatment? What is it?" and to converse with it. It said it accepted Islam. What do you know? It is permissible that this is a trap to drag you into another matter, as the devils used to do with the Arabs in the pre-Islamic age of ignorance, where they would speak from their idols and mislead them from the right path. It is not permissible to cooperate with one who knows the unseen in any way. It is not permissible to call them, and it is not permissible to ask them for anything.
The questioner : As for the treatment, if Allah wills, it is permissible.
The Shaykh : We are done with it. When you mentioned that your treatment is of two types, Salafi and Khalafi, we said your Salafi treatment is fine. As for your Khalafi treatment, that is enough for you.
The questioner : Well, if it informs you without you asking it for anything.
The Shaykh : I do not listen to it.
The questioner : I do not listen to it.
The Shaykh : Yes, unless you know that it is truthful in its statement, upon him (peace and blessings be upon him) said:Sahih al-Bukhari 3275 -he laughs, may Allah have mercy on him-
Another questioner : Striking, my teacher, this is established.
The Shaykh : Yes.
Another questioner : Striking is established in the Sunnah.
The Shaykh : I do not remember, by Allah, in the hadiths reported from the Messenger that there was striking in them. In any case, you can ask the specialists here; they may know more about it than we do.
The questioner : You mentioned a hadith in Ibn Majah, may Allah reward you with good, that one of the Companions (may Allah be pleased with them) had the devil confusing him in his prayer, and he did not know how much he had prayed, so he sat in front of the Messenger (peace and blessings be upon him) and struck his chest and said, "Get out, enemy of Allah." Do you remember this hadith?
Abu Layla : This, my Shaykh, excuse me for the story about striking. A woman came to me, my Shaykh, and perhaps she called you, and the jinn was possessing her. She told me that the last time, some of our brothers were trying to drive out the devil or manage to expel the devil, and they started striking, and they started striking me. They came out striking me. I am not the devil they are striking. So I perished. Oh, by Allah, my Shaykh.
Another questioner : It is reported from the Shaykh al-Islam (may Allah have mercy on him) that he used to strike with slippers.
The Shaykh : Did you read that?
The questioner : I read it.
The Shaykh : Where?
The questioner : In the fatwas.
Another questioner : In which volume?
The questioner : The thirteenth, approximately. It is there.
The Shaykh : The thirteenth?
The questioner : Yes. And Ibn al-Qayyim mentions about him in *Al-Tibb al-Nabawi* (The Prophetic Medicine) that he used to strike the patient three hundred strikes until the people thought, meaning, that he had died from the excessive striking, or that he was dead. Even if he had struck a donkey with it, it would have died.
The Shaykh : Allahu Akbar.
The questioner : And with this, the patient does not feel anything after the jinni comes out of him. He does not feel anything from it. And when he is asked, "Did the Shaykh strike you?" he says, "Why would the Shaykh strike me? I did not do anything to the Shaykh for him to strike me." This is mentioned by Ibn al-Qayyim (may Allah have mercy on him).
The Shaykh : (May Allah have mercy on him). Whoever is able to be like Ibn Taymiyyah, let him do so. Well, as for others.
The questioner : As for striking, this returns to the specialist. If he knows that the possession is complete, because possession is of two types: partial and complete. If it is complete, the place where he strikes, the patient does not feel it. But if the possession is partial, striking a place where there is no possession, the patient feels the striking and it harms the patient.
The Shaykh : The woman, it appears, her possession was partial.
The questioner: Yes.
The Shaykh : Please go ahead.
The questioner : I mean, I recite over those afflicted by jinn.
The Shaykh: May Allah preserve you.
The questioner : May Allah bless you. I have some questions on this topic.
The Shaykh : Yes.
The questioner : Sometimes when I recite, I call the jinni to Islam, and it accepts Islam, praise be to Allah. Other times, I ask it about the location of the sorcery, not only for the patient in front of me but for another patient. Is my asking it permissible? Sometimes it helps in removing the sorcery and helps by telling you where the sorcery is, and it also helps in removing it and breaking the sorcery from this patient in this way. It itself takes the sorcery and breaks it, and the patient returns healed, sound, and free from the illness. Is this permissible?
The Shaykh : I believe you are a Salafi with us, are you not?
The questioner : We ask Allah that we may be so.
The Shaykh : If Allah wills. Do you have a precedent (salf) for that?
The questioner : I do not know.
The Shaykh : And I am like you, I do not know. So what is the answer?
The questioner : Regarding the treatment or regarding the asking?
The Shaykh : What are you asking about?
The questioner : I am asking about the treatment and about the asking.
The Shaykh : And I am answering regarding the asking and regarding the treatment.
The questioner : As for the treatment, there is a precedent for this.
The Shaykh : Because the treatment is a result of the asking, is it not?
The questioner : No, there are two types. The first type is that I treat with the Book and the Sunnah. I recite over the patient some verses that were reported, meaning the Messenger (peace and blessings be upon him) recited them, such as Surat al-Fatihah, the Verse of the Throne, and the two chapters of protection (al-Mu'awwidhat).
The Shaykh : No, that is not our topic.
The questioner : He is doing well.
The Shaykh : Yes.
The questioner : And with the permission of Allah, the patient recovers.
The Shaykh : We are not discussing this topic.
The questioner : But sometimes this happens, for example, mostly with this jinni, and it does not come out, so I recite over another patient, and the jinni may have accepted Islam.
The Shaykh : My brother, there is no need to repeat.
The questioner : Yes.
The Shaykh : You have no precedent for it, so you are a Salafi.
The questioner : Yes.
The Shaykh : And what you have no precedent for, you are a follower of the later generations (Khalafi).
The questioner : laughsThe questioner
The Shaykh : The matter is clear, yes.
Abu Layla : Abu Anas, my Shaykh, in turn.
The Shaykh : Abu Anas, it is his turn.
The questioner : Well, the summary of the matter is that it is not permissible.
The Shaykh : This is not permissible. Of course, this is seeking help from the jinn.
The questioner : Well, this happened. What do I do?
The Shaykh : Repent to Allah.
The questioner : I seek forgiveness from Allah.
The Shaykh : Yes, well.
Another questioner : We have not heard, my teacher, ... about the jinn.
The Shaykh : It is not permissible to ask the jinn, "What is his illness? What is its treatment? What is it?" and to converse with it. It said it accepted Islam. What do you know? It is permissible that this is a trap to drag you into another matter, as the devils used to do with the Arabs in the pre-Islamic age of ignorance, where they would speak from their idols and mislead them from the right path. It is not permissible to cooperate with one who knows the unseen in any way. It is not permissible to call them, and it is not permissible to ask them for anything.
The questioner : As for the treatment, if Allah wills, it is permissible.
The Shaykh : We are done with it. When you mentioned that your treatment is of two types, Salafi and Khalafi, we said your Salafi treatment is fine. As for your Khalafi treatment, that is enough for you.
The questioner : Well, if it informs you without you asking it for anything.
The Shaykh : I do not listen to it.
The questioner : I do not listen to it.
The Shaykh : Yes, unless you know that it is truthful in its statement, upon him (peace and blessings be upon him) said:
He told you the truth, though he is a liar
صدقك و هو كذوبAnother questioner : Striking, my teacher, this is established.
The Shaykh : Yes.
Another questioner : Striking is established in the Sunnah.
The Shaykh : I do not remember, by Allah, in the hadiths reported from the Messenger that there was striking in them. In any case, you can ask the specialists here; they may know more about it than we do.
The questioner : You mentioned a hadith in Ibn Majah, may Allah reward you with good, that one of the Companions (may Allah be pleased with them) had the devil confusing him in his prayer, and he did not know how much he had prayed, so he sat in front of the Messenger (peace and blessings be upon him) and struck his chest and said, "Get out, enemy of Allah." Do you remember this hadith?
Abu Layla : This, my Shaykh, excuse me for the story about striking. A woman came to me, my Shaykh, and perhaps she called you, and the jinn was possessing her. She told me that the last time, some of our brothers were trying to drive out the devil or manage to expel the devil, and they started striking, and they started striking me. They came out striking me. I am not the devil they are striking. So I perished. Oh, by Allah, my Shaykh.
Another questioner : It is reported from the Shaykh al-Islam (may Allah have mercy on him) that he used to strike with slippers.
The Shaykh : Did you read that?
The questioner : I read it.
The Shaykh : Where?
The questioner : In the fatwas.
Another questioner : In which volume?
The questioner : The thirteenth, approximately. It is there.
The Shaykh : The thirteenth?
The questioner : Yes. And Ibn al-Qayyim mentions about him in *Al-Tibb al-Nabawi* (The Prophetic Medicine) that he used to strike the patient three hundred strikes until the people thought, meaning, that he had died from the excessive striking, or that he was dead. Even if he had struck a donkey with it, it would have died.
The Shaykh : Allahu Akbar.
The questioner : And with this, the patient does not feel anything after the jinni comes out of him. He does not feel anything from it. And when he is asked, "Did the Shaykh strike you?" he says, "Why would the Shaykh strike me? I did not do anything to the Shaykh for him to strike me." This is mentioned by Ibn al-Qayyim (may Allah have mercy on him).
The Shaykh : (May Allah have mercy on him). Whoever is able to be like Ibn Taymiyyah, let him do so. Well, as for others.
The questioner : As for striking, this returns to the specialist. If he knows that the possession is complete, because possession is of two types: partial and complete. If it is complete, the place where he strikes, the patient does not feel it. But if the possession is partial, striking a place where there is no possession, the patient feels the striking and it harms the patient.
The Shaykh : The woman, it appears, her possession was partial.
The questioner: Yes.
The Shaykh : Please go ahead.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.