What is the ruling on one who employs the jinn on the pretext that those they employ are Muslim jinn, and what is the ruling on concealing this?
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The questioner : What is the ruling on one who employs the jinn on the pretext that those they employ are Muslim jinn, and if this is not permissible, is it permissible to conceal it, especially if it is known that she has repented but the validity of her repentance is not known?
The Shaykh : I refer you in this question, that is, in the employment of Muslim jinn, to the words of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) in the *Fatawa*, as well as in the book *Al-Nubuwwat*, and also in *Iydhah al-Dalalah 'ala 'Umm al-Risalah*. He explicitly stated that it is permissible for a person to employ the righteous among the jinn just as he employs the righteous among the humans, and he knows their righteousness by their conduct. If they do not respond to a person except through his disbelief, such as by slaughtering for them, or if they do not respond to him except by enabling him to commit a major sin, as if a woman were present and the jinni refused to obey her except by committing a major sin with her, or if they respond to him in oppressing people by destroying their wealth or wasting their wealth, as if they said, "We will drive away the camels of so-and-so for you," then it is known that they are not righteous, and it is not permissible to employ them.
However, if they do not command them except to do good, Shaykh al-Islam (may Allah have mercy on him) said that this is part of calling to good. The jinn are called to good and forbidden from evil, just as the humans are. He (may Allah have mercy on him) mentioned stories about the Companions regarding this issue. So I refer you to his words (may Allah have mercy on him) on this topic. I think that in our book *Al-'Aqd al-Thamin*, we referred to the places of his words (may Allah have mercy on him) by page number, so refer to them.
My brother Musa, the one in charge of the recording, indicates that the time has ended. I see that everyone has benefited, if Allah wills. The one who did not ask, his brother asked a question that may have been on his mind, so he benefits from it. Or it may not have been on his mind, but a new question arose for him from which he benefits, if Allah wills. In the next session, if Allah wills, the one who advanced now may have the advancement in the future, because the one who did not get the question now may have the priority and advancement in the future, if Allah wills. Yes.
The Shaykh : I refer you in this question, that is, in the employment of Muslim jinn, to the words of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) in the *Fatawa*, as well as in the book *Al-Nubuwwat*, and also in *Iydhah al-Dalalah 'ala 'Umm al-Risalah*. He explicitly stated that it is permissible for a person to employ the righteous among the jinn just as he employs the righteous among the humans, and he knows their righteousness by their conduct. If they do not respond to a person except through his disbelief, such as by slaughtering for them, or if they do not respond to him except by enabling him to commit a major sin, as if a woman were present and the jinni refused to obey her except by committing a major sin with her, or if they respond to him in oppressing people by destroying their wealth or wasting their wealth, as if they said, "We will drive away the camels of so-and-so for you," then it is known that they are not righteous, and it is not permissible to employ them.
However, if they do not command them except to do good, Shaykh al-Islam (may Allah have mercy on him) said that this is part of calling to good. The jinn are called to good and forbidden from evil, just as the humans are. He (may Allah have mercy on him) mentioned stories about the Companions regarding this issue. So I refer you to his words (may Allah have mercy on him) on this topic. I think that in our book *Al-'Aqd al-Thamin*, we referred to the places of his words (may Allah have mercy on him) by page number, so refer to them.
My brother Musa, the one in charge of the recording, indicates that the time has ended. I see that everyone has benefited, if Allah wills. The one who did not ask, his brother asked a question that may have been on his mind, so he benefits from it. Or it may not have been on his mind, but a new question arose for him from which he benefits, if Allah wills. In the next session, if Allah wills, the one who advanced now may have the advancement in the future, because the one who did not get the question now may have the priority and advancement in the future, if Allah wills. Yes.