PART 4 – ABOUT THE JINN
16. The Jinn: Reality, Effects and Treatment
Question:
Are the Jinn real? Do they have any effects on humans? If so, how can such effects be treated?
Answer:
Only Allah knows the truth of the Jinn. All we know is that they are real beings, and they eat, drink, mate and reproduce; Allah says, “He (Iblis) was of the Jinn, so he rebelled against his Lord’s command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you?” (Al-Kahf Surah, Ayah 50.)
The Jinn also must fulfill religious requirements of worship, for which they are accountable; the Prophet صلى الله عليه وسلم has been sent to them as well. They went and listened to the Qur’an, as Allah says, “Say (O Muhammad صلى الله عليه وسلم :(It is revealed unto me that a company of the Jinn gave ear, and they said: Lo! it is a marvelous Qur’an, Which guideth unto righteousness1 so we believe in it and we ascribe unto our Lord no partner.” (Al-Jinn Surah, Ayahs 1-2.) Allah also says, “And when We inclined toward thee (Muhammad صلى الله عليه وسلم (certain of the Jinn, who wished to hear the Qur’an and, when they were in its presence, said: Give ear! and, when it was finished, turned back to their people, warning. They said: O our people! Lo! We have heard a Scripture which has been revealed after Moses, confirming that which was before it, guiding unto the truth and a right road.” (Al-Ahqaf Surah, Ayah 29-30.)
When a Jinn delegation came to meet the Prophet صلى الله عليه وسلم, they asked him about their provision. About it he said to them, “Every bone on which the name of Allah is recited is your provision. The time it falls in your hand it shall be covered with flesh….” (Sahih Muslim, Kitab As-Salah (Book of Prayers), Hadith No.450.) They also share the food of humans who eat without mentioning the name of Allah at the meal. This is why we have to mention His name on food and drinks, as instructed in the Hadith narrated by Umar Ibn-Abi-Salama, to whom the Prophet صلى الله عليه وسلم said, “O boy! Mention the Name of Allah and eat with your right hand, and eat of the dish that is nearer to you.” (Sahih Al-Bukhari, Kitab Al-At’ imah (Book of Foods), Hadith No.5376.)
Thus, the Jinn are real creatures. To deny their existence is denial of the Qur’an and disbelief in Allah. They are Islamically accountable for their acts in terms of what is allowed and what is prohibited, so the Jinn Kafirs are doomed to Hell; Allah says, “He saith: Enter into the Fire among nations of the jinn and humankind who passed away before you. Every time a nation entereth, it curseth its sister (nation)….” (Al-A-‘Arraf Sura, Ayah 30.) On the other hand, the Jinn believers go to Paradise; Allah says, “But for him who feareth the standing before his Lord there are two gardens. Which is it, of the favors of your Lord, that ye deny? Of spreading branches. Which is it, of the favors of your Lord, that ye deny?” (Ar Rahman Surah, Ayahs 46-49.) Allah also says, “O ye assembly of the jinn and humankind! Came there not unto you messengers of your own who recounted unto you My tokens and warned you of the meeting of this your Day? They will say: We testify against ourselves. And the life of the world beguiled them. And they testify against themselves that they were disbelievers.” (Al-An’am Surah, Ayah 130.) There are several other verses and Hadiths that demonstrate the accountability of the Jinn, who go to heaven if they believe, or to Hell if they do not.
As for the Jinn effect on humans, it is real, too. They do that by entering and possessing bodies of humans causing epileptic or mad fits and pain, and by disturbing or terrorizing them.
Counteracting the evil effects of the Jinn is by saying established prayers and supplications and Qur’anic recitations, e.g., the Kursi Ayah. According to the Hadith narrated by AbuHurayrah, “If you recite Al-Kursi Ayah when you go to bed, a guard from Allah will protect you all night long, and Satan will not be able to come near you till dawn.” (Op. Cit.) & (Ifta’s Permanent Committee, Fatwas on Treatment Using the Qur’an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen, p. 67-69.)
17. How the Jinn can Harm Humans & Prevention Methods
Question:
Can the Jinn harm humans? How can we protect ourselves from them?
Answer:
There is no doubt that the Jinn can harm humans. They may kill, terrorize or throw stones at humans, etc. This has been confirmed by the Sunnah and practical experience. During the Battle of Al-Khandaq, the Prophet صلى الله عليه وسلم gave permission to one of the Sahaba (his Companions) to visit his family as he had been newly married. On arriving home, the Companion found his wife by the door, the matter which he did not like. She told him to get into the house and see for himself. In their bed was a serpent coiled. He hit it with his spear till it died. The man died too. None could tell which of the two died first. When told about the incident, the Prophet صلى الله عليه وسلم prohibited the killing of serpents found in homes, except the short-tailed ones and those with two white stripes. He said, “In Medina there are some Jinn who have become Muslims. If you come across any in your homes, warn them for three days, but if they do not leave after that, kill them, for they are devils.” (Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2236.)
This demonstrates how the Jinn can harm humans. Besides, this is supported by a lot of other frequent incidents. For example, it has been typically reported that someone would go to a deserted plot, throw stones there; even though no humans would be there, he would hear such voices and sounds like that of trees that he would feel lonely and disturbed. Also, one of the Jinn may enter a human body out of love or mischief or other reasons. The Qur’anic verse “Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch” (Al-Baqara Surah, Ayah 275.) indicates the reality of possession by the Jinn. In possession cases, the Jinni can speak through the possessed human, and can converse with the Raqi who is reciting Quranic verses to drive him / her out and take his / her word not to return, etc.
For prevention of the Jinn evil, you have to follow the Sunnah, i.e., to read protective Quranic verses, such as Al-Kursi Ayah. According to the Hadith, if one recites Al-Kursi Ayah when one goes to bed, a guard from Allah will protect him all night long, and Satan will not be able to come near him till the morning. Allah is the One who preserves. (Ifta’s Permanent Committee, Fatwas on Treatment Using the Qur’an and the Sunnah, Ruqyas and Related Issues, by Ibn-Baz and Ibn-Uthaimeen, p. 65-66.)
18. The Validity of the Jinn Entering Humans
Question:
Is there evidence that the Jinn enters humans?
Answer:
Yes, there is such evidence in the Qur’an and the Sunnah. According to the Qur’an, “Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch.” (Al-Baqara Sura, Ayah 275.) Interpreting this, Ibn-Katheer says that usurers rising from their graves on Doomsday are compared to the one rising in an epileptic fit under the effect of devil possession.
According to the Sunnah, the Prophet صلى الله عليه وسلم says, “Satan goes in the human body wherever blood reaches.” (Op. Cit.)
Also, Al-Ash’ari mentions that Ahl-Assunnah Wal-Jama’ah maintains that the Jinn can enter the human body. This belief is based on the above-mentioned verses.
Abdullah Ibn-Ahmad Ibn-Hanbal is reported to have said to his father, “Some people claim that the Jinn do not enter the human body.”“O, son! They are lying. There you hear them speak through the tongues of the possessed,” replied his father. Ibn-Hanbal and Al-Bayhaqi mentioned that the Prophet صلى الله عليه وسلم , treating a possessed patient, said, “You, enemy of Allah! Get out. I am the Messenger of Allah.” (Musnad Ahmad, Hadith No.4/171,172.) The boy was healed.
Thus, there is evidence from the Qur’an and the Sunnah. Also it is the belief of Ahl-Assunah Wal-Jama’ah and the Salaf leaders. This is supported by practical experience. However, nervous tension and mental disorders can have other causes. (Ibn-Uthaimeen’s Al-Fatawa Al-Ijtimaiah (Social Fatwas), Vol.4, pp.67-68.)
19. Devil Possession and Treatment
Introduction:
In the Name of Allah, the Beneficent, the Merciful, Praise be to Allah, Who has created the Jinn and humans to worship Him, Who has made legal according to His Wisdom whatever is necessary to judge their deeds. I bear witness that there is Deity but Allah, to Whom everything belongs and Praise is due, and Who has the power to do anything. I also bear witness that Muhammad صلى الله عليه وسلم is His slave and Messenger, who has been sent by Allah as a warner and conveyer of glad tidings to the humans and Jinn — may Allah’s Prayers and Peace be upon him, his kin, his companions and whoever follows rightly in their footsteps.
Reality of the Jinn:
Allah, the Most High, says, “I created the jinn and humankind only that they might worship Me. I seek no livelihood from them, nor do I ask that they should feed Me. Lo! Allah! He is that giveth livelihood, the Lord of unbreakable might.” (Ath-Thariyat Sura, Ayah 56-57. )
The Jinn are invisible beings created from fire. They were created before humans. In this regard, Allah says, “Verily We created man of potter’s clay of black mud altered, And the jinn did We create a time of essential fire.” (Al-Hijr Sura, Ayah 26-27. ) Like humans, the Jinn are Islamically accountable in terms of musts and must-nots. Accordingly, they are believers or disbelievers, and obedient or disobedient; Allah says, “And there are among us some who have surrendered (to Allah) and there are among us some who are unjust. And whoso hath surrendered to Allah, such have taken the right path purposefully. And as for those who are unjust, they are firewood for hell.” (Al-Jinn Surah, Ayahs 14-15.) He also says, “And among us there are righteous folk and among us there are far from that. We are sects having different rules.” (Al-Jinn Surah, Ayah 11.)
Thus, regarding the matter of punishment and reward, the Jinn and humans are alike: disbelievers go to Hell, while believers go to Heaven; Allah says, “But for him who feareth the standing before his Lord there are two gardens. Which is it, of the favors of your Lord, that ye deny?” (Ar Rahman Surah, Ayahs 46-47.)
Also injustice is forbidden among the Jinn as well as among humans; in the Holy Hadith Allah says, “O My slaves! I have forbidden injustice unto Myself, and I have forbidden it amongst you, so do not be unjust to each other.” (Sahih Muslim, Kitab Al-Birr Was-Shah (Book of Good Deeds and Relation), Hadith No. 2191.) Nonetheless, The Jinn sometimes commit acts of injustice against humans, and vice versa.
Of the injustices humans do to the Jinn is cleansing after stools with bones and dung; according to the Hadith narrated by Ibn-Mas’ud, the Jinn asked the Prophet صلى الله عليه وسلم about their food, and he said to them, “Every bone on which the name of Allah is recited is your provision. The time it falls in your hand it shall be covered with flesh, and the dung (of the camels) is fodder for your animals.” Therefore, he says to us, “Don’t do Istinja (cleansing after stools) with dung or with bones, for that is the food of your brothers.” (Sahih Muslim, Kitab Assalah (Book of Prayers), Hadith No. 450.)
Also, the injustices the Jinn do to humans is whispering into their hearts. For this reason, Allah commands us to seek refuge in Him from their whispers, “Say: I seek refuge in the Lord of mankind, The King of mankind, The God of mankind, From the evil of the sneaking whisperer, Who whispered in the hearts of mankind, Of the jinn and of mankind.” (An-Nas Sura, Ayahs 1.6.) As mentioned in the Annass Sura, the order of the refuge sought is against the Jinn followed by humans; this order implies that the Jinn’s whispers are more dangerous and can reach humans stealthily and much more easily.
One may ask: how can the Jinn reach the human hearts to whisper? Here is the answer from the Prophet صلى الله عليه وسلم when he says to two people from Al-Ansar (the Prophet’s supporters from Medina), “Satan travels in the human body within the blood streams, and I fear lest he should cast evil into your hearts.” (Op. Cit.) In another version of the Hadith, “Satan goes in the human body wherever the blood reaches.” (Sahih Al-Bukhari, Kitab Al-I’tikaf (Book of Seclusion), Hadith No.2035.)
The other acts of the Jinn aggression against humans is terrorizing them, particularly if humans resort to and seek refuge in them. In such cases, they but added to their terror, confusion and fear; Allah says, “And indeed (O Muhammad صلى الله عليه وسلم (individuals of humankind used to invoke the protection of individuals of the jinn so that they increased them in revolt (against Allah).” (Al-Jinn Surah, Ayah 6.)
The Jinn sometimes put humans in such epileptic fits that a human can be thrown to the ground moving compulsively till he faints, and he may die by being thrown into a ditch, or into water to drown, or into fire to burn. This image of the possessed in epileptic fits is used in the Qur’an to portray the state of the usurer on the Day of Resurrection; Allah says, “Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch.” (Al-Baqara Sura, Ayah 275.)
In his Musnad, Imam Ahmad Ibn-Hanbal mentions the Hadith narrated by Ya’la Ibn-Murra, who reported that a woman brought her possessed son to the Prophet صلى الله عليه وسلم , who said to the possessor within the boy, “O you, Allah’s enemy! Get out. I am the Messenger of Allah.” The boy was healed, and the woman gave to the Prophet صلى الله عليه وسلم a present consisting of two sheep, some butter and some Ukt (dried dough made from flour and sour milk). He returned one sheep to her, but kept the butter and the. Ukt. (Op. Cit.)
In his Zad-A 1-Ma ‘ad, Ibn-Al-Qayyim mentions two types of epileptic or mad fits: spiritual (that which is caused by earthly evil spirits), and physical (that which is caused by physical things). The latter type is the concern of medical doctors in terms of causes and treatment. Regarding the spiritual type, professional doctors acknowledge that type, but do nothing about it. However, there are some high-ranking people in the medical profession who are so ignorant and mean that they consider blasphemy a virtue. It is such people who deny spiritual epilepsy and its effects on the body. This denial is out of pure ignorance. There is nothing in medicine to support it. Besides, practical experience demonstrates the reality of spiritual convulsions. Rational people, who are aware of such spirits and their effects, realize the mental weakness and ignorance of those who deny spiritual epilepsy.
Combating spiritual epilepsy or madness involves prevention and treatment. Prevention can be realized by saying relevant prayers and supplications in accordance with the Qur’an and the Prophet’s established Sunnah. This requires one’s resolution and strong will not to pursue Satan’s whisperings and fantasies, which, if not dismissed, will grow worse causing real trouble.
As for treatment, medical experts admit the futility of material medications in cases of spiritual epilepsy. Appropriate treatment is by supplications, prayers, Ruqyas and religious counseling. For example, Ibn-Taymiyah used to treat such cases with Ruqyas; he would recite Al-Kursi Ayah and A1-Falaq and Annass Suras. He would often recite in the ear of the patient this Ayah, “Deemed ye then that We had created you for naught, and that ye would not be returned unto Us?” (Al-Baqara Sura, Ayah 275.) On one occasion, as reported by Ibn-Al-Qayyim, when Ibn-Taymiyah recited Ayah into a patient’s ear, the possessor spirit replied with a long ‘Yeeeeeeeeees’. Ibn-Taymiyah related, “I immediately responded by giving such a good beating to the spirit (on the neck veins of the possessed patient) that my hands became tired. During the beating, the spirit said, ‘I love him.’ I replied, ‘But he doesn’t love you.’ The spirit said, ‘I want to do Haj (go on pilgrimage to Makkah) with (in) him.’ I replied, ‘But he does not want to do Hajj with you.’ The spirit said, ‘I’ll exit for your sake.’ I replied, ‘Not for my sake, but for Allah’s sake and His Prophet’s.’ The spirit said, ‘I am getting out.’ The patient, then, sat up looking right and left, and he said, What has brought me here in the Sheikh’s (Ibn-Taymiya’s) presence? !‘ ”
In his Al-Furu’, Ibn-Muflih mentioned what Ibn-Taymiyah used to do with possessed cases. Whenever a possessed patient was brought to Sheikh Ibn-Taymiyah, he would first advise the possessor Jinni to get out, by reminding him of what is prohibited and what is permitted. If the possessor heeded the advice and agreed to exit, the Sheikh took his word not to return. If the possessor did not listen, the Sheikh never stopped beating him till he got out. By appearance the beating is done unto the patient, but in fact, it is the possessor that is getting it.
According to one report, when Imam Ahmad Ibn-Hanbal sent for a possessed patient to be brought to him, the possessor Jinn got out. When the Imam died, the possessor came back.
Thus, it is evident from the Qur‘an and the Sunnah, supported by practical experience, that the Jinn can possess humans, but the Mu‘tazilah deny it. But for the controversies that have been raised about the Jinn-human possession issue and that are tantamount to the undermining of Allah‘s Book and of the credibility of the Imams and Ulamas of Ahl-Al Sunna, I would not be speaking about this issue right now. In fact, the issue belongs to what is known by material observation, and what can be materially observed does not need further evidence. Being materially observable is sufficient evidence, whose denial is absolute arrogance or an exercise in futility. Therefore, one need not deceive oneself. Instead, one must seek refuge in Allah from the evil of both the Jinn and humans, and one must repent and ask Allah for forgiveness, for He is the One Who forgives, accepts repentance and has mercy on His creatures. (Ibn-Uthaimeen, Fatawa Al-Aqeedah (Belief Fatwas), pp.323-328.)
20. The Effect of Humans on The Jinn
Question:
What is the effect of the Jinn on humans and vice versa? What is the effect of the evil eye on the eye-receiver?
Answer:
The effect of the Jinn on humans, that of humans on the Jinn and that of the evil eye on the eye-receiver are all real and well known. However, they occur by Allah‘s permission in accordance with His universal laws, not with His religious laws.
As for the effect of the evil eye on the eye-receiver, it is real and can be found among people; The Prophet صلى الله عليه وسلم says, “The evil eye is a fact. Were anything to precede destiny, it would be the evil eye.’’ (Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2188.) He also says, “The most effective Ruqyas are those performed for treatment of evil eyes, scorpion stings or snake bites.’’ (Sunan Abu-Dawood, Kitab At Tib (Book of Medicine), Hadith No. 3889.) There are numerous other Hadiths related to the mentioned effects.
May Allah grant us health and adherence to what is right, and He is the One Who provides success. May His peace and blessings be upon His slave and Messenger Muhammad صلى الله عليه وسلم ,his kin and his companions. (Ifta’ Permanent Committee, Islamic Research Journal, Issue 27, pp. 66-67.)
21. The Jinn Control Humans and Order Them to Violate Shari’ah
Question:
In cases of possession, the possessor, who may be a Kafir Jinni, can order the possessed human to violate Islamic teachings, for example, order him not to perform his obligatory prayers. The possessor can also make extremely difficult demands; if the possessed human does not fulfill them, he will be tortured.
What is the Shar‘i way of getting out of such a situation?
Answer:
The Jinn possession of humans is a fact. If the possessed human is ordered by the Jinn to commit a forbidden act, he must refuse. Instead, he must stick to Allah‘s commands, even if he is to be harmed. He can protect himself by seeking refuge in Allah and His Words from the Jinn, e.g., by saying the Prophet‘s established prayers and supplications. (Something has already been mentioned in Chapter 1 on Ruqyas.) He can perform Ruqyas unto himself by reciting Al-Fatiha, Al-Ikhlaas, Al-Falaq, and Anna’s Suras, then doing Nafth into his hands and rubbing with them his face and the parts of his body the hands can reach. The recitation, Nafth and rubbing can be done three times. He must always keep asking Allah for healing and for protection from the Jinn and human devils. For further information on types of Ruqyas, you can consult these references: Ibn-Taymiya‘s Al-Kalim Al Tayyib, Ibn-Al-Qayyim‘s Al-Wabil Assajyib and Annawawi‘s Al-A skaar An Nawawiyyah. (Ifta’ Permanent Committee, Islamic Research Journal, Issue 27, pp. 75.)
May Allah‘s prayers be upon His Prophet Muhammad صلى الله عليه وسلم ,his kin and his companions.
By Khaled al-Jeraisy
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