The Shaykh’s discussion of a ruqah practitioner who claimed he had killed a jinn

The student: That is what he claimed.

The Shaykh: He said so.
The student: Yes, that is what he claimed.

The Shaykh: Okay, who is this person who said it? Do you know if he is truthful or lying?
The student : I do not know.

The Shaykh : Then.
The student: The default assumption about them is that they lie, but that is what he said.

The Shaykh: So, may Allah bless you, "stay away from evil and recite ruqah for him."
The student : ... .

The Shaykh: And "recite ruqah for him," and do not waste your time in these matters at all. Do not forget that the hadith or the ruqah you asked about at the beginning of this story has no basis in the known books of the Sunnah today. And if you must be a ruqah practitioner for someone possessed by a jinn, read whatever is easy from the Qur'an; do not go into depth. As you mentioned, you used to talk and ask, "Are you a Muslim? Are you not a Muslim?" and so on. It is not permissible to enter into any of this at all. Either turn to your work, your job, your studies, your role as imam, or ... or limit yourself only to reading the Qur'an for someone who is actually possessed. As for entering into such details, I fear for you that you will go astray far away, because the reason the people of the pre-Islamic age of ignorance went astray was that Satan would enter the idol and speak, commanding them and forbidding them, saying, "This is what the Lord said, and this is what the God said," and so on. And they actually heard a voice, yes. Now we have become people who hear voices and believe in them, saying, "This is a Jew who became Muslim, or a Christian who became Muslim, or a Muslim who became an apostate, or something like that, or this is a lover, or she is his beloved, and he surrendered to her, meaning complete surrender." This is not permissible in matters of the unseen that are beyond us, beyond our minds, to take them and treat them as established facts, as if they are unseen matters where a book has come to us, or an authentic hadith from the Messenger of Allah (peace and blessings be upon him), making submission obligatory. No, leave this matter entirely, or limit yourself only to reading verses from the Qur'an. If it benefits, then good; otherwise, you are not a guardian over them. Peace be upon you.
The student: Our Shaykh, he has an expiation for killing.

The Shaykh: I know ... .
The student: ... he returned.
Another student : ... how is the expiation, then, our Shaykh? Also from the jinn, and also from the possessed person so that he comes out. And how do you know that he came out, especially if they used a knife and so on?

The Shaykh: And then this wounded one, when he wakes up, he does not feel the wound.
The student: There is a wound, there is a mark of the wound.

The Shaykh: There is a mark.
The student: But there is a point, meaning, as for me, this happened in front of me more than once. The Shaykh here, the important thing is, by the indication that he actually died, because where did I gather him? I gathered him in his left leg.

The Shaykh: How do you know that you gathered him?
The student: By Allah, I am telling you, I am not just sitting here saying it.

The Shaykh: You will tell me, but you will not answer me how you know.
The student: I am going to tell you what made me know.

The Shaykh: Ah, it made you know? You will not be able to say, "Please, please."
The student: The evidence is that the area where he was gathered became clear in front of me, clear as if you had placed something there, or as if a mouse is running.

The Shaykh: Yes, it is the devil ... something, but how do you know that he died?
The student: Am I not here? I hit him with the knife here, where is his dwelling place? In his right leg. After a few moments, I uncovered our companion's leg and found his dwelling place full of blood.

The Shaykh: All right.
The student: Do you have an interpretation for that, Doctor?
Another student : Maybe he is playing with you.
The student: No, my brother, he is not playing with us.

The Shaykh: Be patient, let us see the end, and then.
The student: The end is that I read the ruqah over him a second time.

The Shaykh: My brother, how do you know that this jinn died?
The student: From the presence of the blood.

The Shaykh: My brother, this blood is from his fabrication, from his deception.
The student: He cannot make blood in his leg ... .

The Shaykh: The one who can bring the Throne from Yemen cannot bring a little blood.
The student: But he will not do it in his leg.

The Shaykh: ... you are a believer, it is clear on you.
The student: It is not a matter of being a believer, the issue is that ...

The Shaykh: O Shaykh, may Allah guide you, how do you know that this is not from the jinn's work? How do you know that this is evidence that the jinn died and not from his work?
The student: Because it happened more than once.

The Shaykh: My dear, twenty times, twenty thousand times, not once, twenty thousand times. How do you know that this is a mark of the jinn's death and not a mark from the living jinn? How do you know? This is a matter of the unseen.
The student: A matter of the unseen, not observed, but.

The Shaykh: So how do you know that he died?
The student: Yes.

The Shaykh: How do you know that he died?
The student: Because I read the ruqah over him two or three times.

The Shaykh: How do you know that the ruqah killed him?
The student: He returned, and this is not the problem.

The Shaykh: How do you know? How do you know? He said so, who said it?
The student: He himself who spoke, and then, as for the matter, meaning, previously, as an experience, usually when I do this prick in the place where he gathers, he dies, and this is not the first time ... .

The Shaykh: O Shaykh, may Allah guide you, O Shaykh, be a believing Muslim.
The student: I am a Muslim, a Muslim.

The Shaykh: You have been patient for half the speech without an answer. You are telling us now a myth, as far as we are concerned.
The student: Of course.

The Shaykh: And we are being patient with you. Listen to me, be a believing, rational Muslim. You are a believer, you are a Muslim, a believer, but you must be rational. Listen, reason has types. One type of reason is that you do not interpret the unseen, and you do not speak about the unseen. And the unseen is: so-and-so the jinn died, so-and-so became Muslim, so-and-so became an apostate from his Islam. Is this not unseen? Say yes, say no, say whatever you want.
The student : How?

The Shaykh : Yes.
The student: The one in front of me is speaking.