from one who cites the statement of the Shaykh al-Islam regarding the permissibility of seeking the aid of the jinn?

The questioner : May Allah reward you, our Shaykh. We want to complete the question regarding the jinn. I am particularly interested in this, Shaykh, because many young people have fallen into this predicament. We want to hear from you, in your kind and sweet speech, the completion of my question to you. Naturally, some of the arguments the young people use for this matter are that Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) permitted reciting the Qur'an over water, and then the afflicted person drinks it. They say, "Shaykh al-Islam Ibn Taymiyyah, the proof of Islam, and so on," and he permitted this matter first. Then Ibn al-Qayyim (may Allah have mercy on him) transmitted this from him.

The Shaykh : Let us proceed step by step, my brother, if you please. First, yes.
I said a word earlier on the occasion of a question like this, the one that was related to the direction, and before we clarified the statement in it, we said, "O people, we are not Taymiyyis; we are followers of Muhammad (peace and blessings be upon him)." Likewise, I say now regarding Ibn Taymiyyah: we are the people who know his knowledge, his virtue, and his struggle in the path of spreading the correct knowledge derived from the Book and the Sunnah. From him we benefited with the following word that I will say: we are not Taymiyyis. So if Ibn Taymiyyah explains a verse or a hadith to us, or transmits to us a report from our noble Salaf, we say, "May Allah reward him with good, and may he have the reward of us and of whoever follows him in that until the Day of Resurrection." But if he does an action or says a statement and does not bring the binding legal evidence that obligates us, in our capacity as followers of the Sunnah, we say, "We leave Ibn Taymiyyah's action and statement to him, and he is rewarded in any case, but we do not follow him except within the limits of the statement of our Lord (Blessed and Exalted is He) in the Noble Qur'an: . Ibn Taymiyyah (may Allah have mercy on him) is the one who guided us and made clear to us the way of our Prophet (peace and blessings be upon him). If Ibn Taymiyyah did that, then it is not befitting for us now, as I mentioned, having been afflicted with some young people who have made the profession of extracting jinn from humans their trade, and perhaps made it a source of their livelihood, to argue with the action of Ibn Taymiyyah, because he is not infallible. Some of them may argue with the statement of Ibn Taymiyyah, similar to the statements of the philosophers, which is his statement about events that have no beginning. Ibn Taymiyyah said this, my brother; he said it and is rewarded for it, but are you convinced by his evidence? Or, regarding the previous question, did he present you with evidence or proof? The answer is no. So, what is the difference between us, since we did not obligate ourselves to be Hanafis? I was a Hanafi, but I did not obligate myself to remain a Hanafi. And that one was a Maliki, but he did not obligate himself to be a Maliki. And so on for the Shafi'i and the Hanbali. What is the difference then between what Allah (Mighty and Majestic) saved us from, which is being followers of one of these four Imams, whom the people of the Sunnah and the community agreed upon regarding their esteem, virtue, knowledge, and righteousness, and so on? They did not agree upon the esteem of Ibn Taymiyyah. What is the benefit? We got out of there and fell, in the Syrian expression, into a new trap, meaning a new pitfall, which is that Ibn Taymiyyah said this or did this. No, we do not want to be Hanafis, Malikis, Shafi'is, Hanbalis, or Taymiyyis. Rather, we are followers of the Book and the Sunnah. So wherever they are, we are with them.
So I advise our brothers not to be followers of desire. I gave you an example earlier of some jurists who agree in one issue that "sufficiency of suspicion is enough," but in another issue they say, "No, it is not enough; there is no definitive evidence." So if we fall into what they fell into, we follow desire, and wherever we find a dispensation for an action, we do it with Ibn Taymiyyah or Ibn al-Qayyim, even if we do not find evidence for them in that. We say, "Ibn Taymiyyah." Now we return to the original principle. This original principle is: what came to us from the Messenger (peace and blessings be upon him) regarding extracting jinn from humans? It is the recitation of the Qur'an. We stop here. This is first. Second, the verse you mentioned in the previous session: . Contact with the world of the jinn is a means and a path for the one who contacts them to deviate, and he falls into what he does not know where it leads: is it upon the truth or upon falsehood? Is it upon the correct or upon the wrong? Therefore, from the principles of the Shari'ah: "Stay away from evil and be content with it." Do you want to help your brother who is afflicted with epilepsy? Just recite for him what came in the Book and in the authentic incantations from the Messenger (peace and blessings be upon him), and that is enough. Do not address the jinn. Do not say, "I want him to show me the sorcery that so-and-so was bewitched with, and show me the treatment and medicine," and so on. Because we have known, in the past and the present, that this contact was the cause of the misguidance of many men, and even women. Perhaps now a story will come... regarding women, what do you think?

The questioner : As you wish, Shaykh.

The Shaykh : Listen to the lesson in this.