Explanation of the author's statement: Muslim narrated in his Sahih, from some of the wives of the Prophet (peace and blessings be upon him), from the Prophet (peace and blessings be upon him), who said:

The Shaykh : His statement: a diviner
The student: and asked him

The Shaykh : Yes a diviner, considering its structure in morphology
The student: We did not explain it...

The Shaykh : It is strange that we did not explain it. Fine, first he said: the word this is not in *Sahih Muslim*. What is in *Sahih Muslim* is and forty days with its meaning. So his statement: from this is one of the names of the condition, so it is for generality. And his statement: the diviner: is it plural or not?
The student: No.

The Shaykh : Pay attention, it is an intensive form from the knowledgeable or an attribution, meaning one who claims to belong to divination. So who is the diviner? It was said: The diviner is the soothsayer, the one who informs about the future. And it was said: The diviner is a general name for the soothsayer, the astrologer, the palm reader, and the like of those who infer knowledge of the unseen using premises they employ. This meaning is broader, the broadest of meanings, and the derivation indicates this because it is derived from knowledge, so it includes everyone who engages in these matters and claims knowledge of them. And his statement: and asked him. I am the copy I have with me... but we... The apparent meaning of the hadith that is with us is that merely asking him necessitates that his prayer is not accepted for forty days. This is merely a question, but it is not absolute. The question to a diviner and the like is divided into categories:
The first category: That he asks him to believe him and consider his words, that he asks him to believe him and consider his words. This is forbidden and not permissible, because believing him in knowledge of the unseen is a contradiction of the Qur'an. Yes, it is not permissible to believe him.
The second: That he asks him to test him, whether he is truthful or a liar, merely for testing, not in order to consider his words or act upon them. This is permissible and does not fall under the hadith. The Prophet (peace and blessings be upon him) asked Ibn Sayyad, saying: Here the Prophet (peace and blessings be upon him) asked him about something the smoke had concealed from him, about something the smoke had concealed from him, so he informed him of it in order to test him and what he had.
The third category: That he asks him to expose his inability and his lie, so he tests him in matters. This may be obligatory, or it may be recommended, not reaching the level of obligation depending on the situation. Because this, and what does this last questioner want? He wants to refute his statement and invalidate the statement of the soothsayers. There is no doubt that this is a recommended matter, and it may be obligatory. So the question here is not absolute, but it is detailed with this detail according to what the other scriptural evidences indicate.
And they, as the Shaykh al-Islam reported about them, the jinn used to serve the humans in matters for the benefit of the humans, and it may be that the jinn have an interest in them, or they may not have an interest, but he loves this human for the sake of Allah and for Allah. And there is no doubt that among the jinn are believers who love the believers among the humans, yes or no? Because faith in Allah unites them. So the Shaykh al-Islam says: "It may be that they serve them in matters for their benefit or for their love of them for the sake of Allah. And they may serve them in matters for the obedience of the humans to them in what does not please Allah the Exalted and Majestic, either in slaughtering for them or in worshipping them or the like of that." Even stranger than that is that they may serve the humans for a forbidden matter, such as zina or sodomy. So this may also occur. A jinn woman may take pleasure in a human man out of love and enjoyment by connecting with him, or the reverse. And this is a known and famous matter, to the extent that the jinn in a person may speak of it, as is known from those who recite over those afflicted with jinn. In any case, we do not say that the mere service of the jinn to humans is forbidden in all cases, but it is according to the situation. And there is no doubt that the Messenger (peace and blessings be upon him) was present with the jinn, addressed them, and guided them. Yes, and he promised them a gift without parallel. So he said to them: Also, it was mentioned that in the time of 'Umar ibn al-Khattab, there was a woman who had a vision from the jinn, and she would advise him of things. Until 'Umar ibn al-Khattab (may Allah be pleased with him) was delayed one day, so they came to her and said: Search for him for us. Yes, better than a helicopter, yes or no? So he went to this jinn in her and searched, and he came and informed them that he was in such a place, and that there was nothing wrong with him, and that he was grazing the camels of zakah. Yes. So the result is that the question of the soothsayers is divided into how many? Into three categories.