A man afflicted with possession by jinn, where medical treatment has failed: is it permissible for him to go to a fortune-teller to expel the jinn?

Al-Halabi : He saysThe questioner : A person is afflicted with possession by jinn, and medical treatment has not benefited him in his cure, and there is no one available to expel this jinn from the afflicted person. If he resorts to a fortune-teller in order to expel the jinn from his body, is this permissible for him or not? And what should he do?

The Shaykh : If it meansThe questioner : I mean, when he says "fortune-teller," the answer is: The Prophet (peace and blessings be upon him) said: . If he means what he says; but if he means that he goes to a person who expels the jinn in a lawful manner, which is very limited, namely that he recites verses from the Noble Qur'an or authentic ruqyah (healing by Qur'anic recitation) established from the Prophet (peace and blessings be upon him), and amulets (ta'wiz) that he reads over this possessed person or this epileptic, he may be cured by the permission of Allah (Blessed and Exalted is He). But if he uses other things, as is reported to us about many of these people who have appointed themselves to treat this type of people, namely the possessed, claiming that they are close to a jinn and that they connect with it or him whenever they wish, and that they speak with them and hear their speech, and that they advise him and guide him to the illness of this possessed person and to the treatment, and the like of that, then this is the fortune-teller about whom the Messenger (peace and blessings be upon him) forbade going to, and it is from seeking help from the jinn, which is forbidden, as in the saying of Allah the Exalted, narrating from the tongue of the jinn who believed in the Prophet (peace and blessings be upon him), they said: , meaning fatigue and misguidance and hatred. Therefore, it is not permissible to go to such a soothsayer or fortune-teller, because that would be according to the method of Abu Nuwas: "And I treated with that which was the disease," meaning he seeks to drink intoxicants. This is the state of this person afflicted with possession by some of the jinn when he comes to some people for healing through them, while he seeks help from the jinn, and not only recites over the jinn possessing the human verses from the Qur'an as we mentioned, or from the amulets established from the Messenger of Allah (peace and blessings be upon him). So expelling the jinn by this Qur'anic method is permissible and beneficial, because it is from the category of his saying (peace and blessings be upon him): . As for anything other than the recitation of the Qur'an and the supplications transmitted from the Messenger (peace and blessings be upon him), it is deception upon deception, so it is not permissible to go to it. Therefore, we say to the one who is afflicted to seek out a righteous person known for reading over the jinn, and perhaps our Lord (Mighty and Majestic) will benefit the possessed person with such recitation. If he does not benefit, then Allah is sufficient for him; because Allah (Mighty and Majestic) tests His servants with what He wills, and many diseases afflict some people, and these diseases become difficult for all doctors, and he lives and lives and lives, then certainty comes to him with this disease and he dies from it, but he strives, except that his striving must be a praiseworthy striving. Yes.
Al-Halabi : He saysThe questioner : We request a detailed explanation of the ruling on marriage to women of the People of the Book.

The Shaykh : There is a philosophy in the expression, but it is subtle: that he be "muhshan" (chaste) by Islamic morals. As for "muhshan," this is a known legal term meaning that he is married, and thereby he protects himself so that something of the corruption of that society, which he was forced to go to in order to obtain the knowledge he chose for himself, does not seep into him, on the condition that this knowledge is, in the view of Islam, acceptable, lawful, and permissible at the very least. If we say today that it is not permissible for a Muslim to marry a non-Muslim woman, it is because this non-Muslim woman does not enter an Islamic environment to be imprinted with its morals, because this same environment is not Islamic, because we see our Muslim women and our Muslim daughters, and we are not able to raise them with an Islamic upbringing except for a very small and rare few, and the rare has no ruling as it is said. So how do we bring into our homes one who is the furthest from our beliefs, morals, and behavior, let alone our customs? Therefore, we ask Allah (Blessed and Exalted is He) to inspire us with guidance and to grant us success in understanding the Book of our Lord and the Sunnah of our Prophet, and upon the methodology of our righteous Salaf, for they are the people whose companion is not harmed. And peace be upon you and the mercy of Allah and His blessings.