What is the ruling on seeking the assistance of a Muslim jinn in treating illness?
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The questioner : Shaykh, may Allah bless you, what is the ruling on visiting someone who treats people and has a jinn, seeking the help of another Muslim jinn, and the human Shaykh understands the speech of the jinn, taking some money and treating this patient?
The Shaykh : First: Did this Muslim jinn declare his Islam before the notary public?
The questioner : He says that he is a Muslim.
The Shaykh : Fine, who says that he is a Muslim? The hypocrites say that they are Muslims, and they are the most disbelieving of Allah’s servants, unless he comes to the human notary public and says: I am a Muslim, and I have submitted to Islam, and perhaps we will accept it.
The questioner : Fine, the Shaykh says that he knows that he is a Muslim and his companion.
The Shaykh : Huh?
The questioner : This Shaykh.
The Shaykh : Fine, is their commander under the Ministry of the Interior or what?
By Allah, the issues of the jinn, truly, a person stands perplexed, but there is no doubt that if we know that this jinn is a Muslim and that he helps his Muslim brother in something that is not forbidden, then this is permissible, because a person’s seeking the help of a Muslim jinn is like his seeking the help of a Muslim human, if he does not seek his help in something forbidden, meaning he does not say, “Come, I hate so-and-so, go to him and burn his clothes and his house.” If he does not say something like this, or, “O so-and-so, I hate so-and-so, go and frighten him at night so that he does not sleep,” this, if there is harm to the Muslims, is not permissible. Likewise, if the jinn cannot serve him unless he draws near to him with what is forbidden, by slaughtering for him or making a vow, or he says, if it is a woman, the jinn says, “I will not serve you unless you allow me to commit unlawful sexual intercourse with you,” or the reverse. The important thing is, if it is not by a forbidden means and not for a forbidden thing, then this is permissible. I say this regarding the words of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), who said that in several of his books. But the problem now is: who says that this jinn is a Muslim? That is the problem.
The questioner : O Shaykh, did not the Messenger (peace and blessings be upon him) forbid visiting the fortune-teller?
The Shaykh : Yes, but what does the fortune-teller do?
He informs about the unseen of the future, and no one knows the future, even the jinn do not know the future. Did the jinn not remain in the humiliating punishment in the time of Sulayman, and they did not know that he was dead?
The questioner : Yes.
The Shaykh : Fine, how do they know the unseen of the future when they do not know the unseen of the present? Is that clear?
The questioner : It is clear, may Allah bless you.
The Shaykh : First: Did this Muslim jinn declare his Islam before the notary public?
The questioner : He says that he is a Muslim.
The Shaykh : Fine, who says that he is a Muslim? The hypocrites say that they are Muslims, and they are the most disbelieving of Allah’s servants, unless he comes to the human notary public and says: I am a Muslim, and I have submitted to Islam, and perhaps we will accept it.
The questioner : Fine, the Shaykh says that he knows that he is a Muslim and his companion.
The Shaykh : Huh?
The questioner : This Shaykh.
The Shaykh : Fine, is their commander under the Ministry of the Interior or what?
By Allah, the issues of the jinn, truly, a person stands perplexed, but there is no doubt that if we know that this jinn is a Muslim and that he helps his Muslim brother in something that is not forbidden, then this is permissible, because a person’s seeking the help of a Muslim jinn is like his seeking the help of a Muslim human, if he does not seek his help in something forbidden, meaning he does not say, “Come, I hate so-and-so, go to him and burn his clothes and his house.” If he does not say something like this, or, “O so-and-so, I hate so-and-so, go and frighten him at night so that he does not sleep,” this, if there is harm to the Muslims, is not permissible. Likewise, if the jinn cannot serve him unless he draws near to him with what is forbidden, by slaughtering for him or making a vow, or he says, if it is a woman, the jinn says, “I will not serve you unless you allow me to commit unlawful sexual intercourse with you,” or the reverse. The important thing is, if it is not by a forbidden means and not for a forbidden thing, then this is permissible. I say this regarding the words of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), who said that in several of his books. But the problem now is: who says that this jinn is a Muslim? That is the problem.
The questioner : O Shaykh, did not the Messenger (peace and blessings be upon him) forbid visiting the fortune-teller?
The Shaykh : Yes, but what does the fortune-teller do?
He informs about the unseen of the future, and no one knows the future, even the jinn do not know the future. Did the jinn not remain in the humiliating punishment in the time of Sulayman, and they did not know that he was dead?
The questioner : Yes.
The Shaykh : Fine, how do they know the unseen of the future when they do not know the unseen of the present? Is that clear?
The questioner : It is clear, may Allah bless you.