Part 11

' Observing all the principles of salah, Siyam, zakah and seeking help from Allah alone.

He heard them once as they were saying: “Some of our people have died last night, and others have fallen ill, because of the prayer of the person who made the supplication,” and they would name him. There was in Caiso a great man, who used to gather with them and check their situation, as he had an amazing influence upon them. He was asked about the reality of the stricken person’s dream and the news about the supplication. So, he replied that six of the Jinn had died and many of them had fallen ill. It was repeated about a hundred times, the fact which convinced the man came to the conclusion that Allah a had defeated them for him. The Jinn submitted and asked for peace, but the question was: Is it permissible or not (in Islam) for an exorcist (a man who makes the supplication and proceeds with ruqya) to defend a unjustly possessed man, knowing that it could harm a group of Jinn in the process? Is he sinful or not for his act, because despite their attack, some of the Jinn might be Muslims — and he would be hurting Muslims? Is it permissible or not for him to leave the possessed man to his plight, even though he could see him suffering and near destruction? Is this attack — on the Jinn — permissible or not in Islam, and does it have any supporting proof from the traditions of the Prophet # or common practices of the Muslims? Does the Shari‘ah acknowledge such facts, as determined by the person who made the quest and other believers, or is it impossible, as concluded by philosophers and some innovators?

Is it legal, in Islam, to seek help from the works of astrologists or others who use amulets, cards, smoke, etc; because they are responsible for the sins of their practices while the possessed person and his family just seek a cure, even though it is a form of polytheism — for it comes under the concept of challenging a corrupt and wrong act with a similar one?

A summary of the answer

It is permissible, rather recommendable, and it might even be obligatory to come to the defense of the oppressed according to one’s ability. If the sick person is cured by the supplication to Allah 3 and the recitation of the Qur’an; ordering the Jinn to leave, even by insulting or cursing them with any permissible expression, which should achieve the objective, despite the fact that some of the Jinn

might be harmed or even killed, then they should blame only themselves, for they are the oppressors, the wrongdoers, especially if the exorcist who treats the patient does not transgress and oppress them like some people do, which entices the Jinn to fight back, and take tevenge either on him or his family!

The exorcist who heals the patient by abiding to the Commands of Allah 3 and His Prophet 4 is not an oppressor towards the Jinn; rather, he is obeying Allah and His Messenger by defending the oppressed (the possessed person), and following the way of the Right Path. Such person cannot be harmed by the Jinn, either because they know that he is just, or they feel weak before him.

If the Jinn were demons and the exorcist showed weakness before them, they would not hesitate to harm him; therefore, he should protect himself by reciting the two suras: “al-Falaq” and “al-Nass”, in his salah and his supplication, which would increase his faith. He should avoid sins, which are their means of attacking him. He is, in this case, a Mujahid (warrior) in the Path of Allah; therefore, he should not let his enemies overcome him, because of his sins. If the matter is beyond his capacity; Allah does not impose on any self any more than it can bear.

Ayat al-Kursi is among the most powerful tools for defeating demons; it was implemented by many exorcists who referred to its great effects in chasing away the Jinn from the human bodies, and also its effect on those supported by demons such as oppressors, and on people who follow their own desires like singers and other wrongdoers.

The oppressor should be repelled, whether he is a Muslim or a Kafir (disbeliever); the Prophet 3£ said: “Whoever is killed fighting to protect his property, then he is a martyr.”! The Hadith was also narrated with an extension “,..to protect his property, honour or religion...”” If the oppressed is permitted to defend his property even if the normal oppressor dies, then he is surely entitled to repel any aggression on him to protect his mind, body and his sanctity. Satan corrupts the mind of the person he possesses, and harms his body. He might even indecently assault him; yet if such act were to be committed by a

' Recorded by al-Bukhari and Muslim, on the authority of ‘Abdullah ibn al-‘As 4. ? Recorded by Abi Dawud, al-Tirmidhi, al-Nasa’i.

human to another human, then it is certainly permissible to kill the aggressor if necessary.

It is like repelling the human aggressor among the disbelievers and the impudent. To chase away the Jinn from the body might require striking it heavily and continuously. The hitting lands on the Jinn, not the person it possessed who does not feel any pain at all. The blows do not affect the body of the possessed one at all, even if it is hit three hundred times in his feet by a stick. If those strikes were on the body of the possessed, they would have killed him. Therefore, it is the Jinn who felt them, and they respond by screaming, and even talking to the audience about several topics.

We have practised such acts many times in front big audiences.

As for seeking support against them with cryptic expressions, it is not permissible if it includes any form of shirk (polytheism), because it is haram. Most people who introduce amulets generally use some expressions of shirk together with some verses of the Qur’an.

Muslims might dispute among themselves about the idea of “the healing with the prohibited in Islam”, yet they never dispute the fact that it is not permitted to use any aspect of shirk or kufr for any healing, in any circumstances. This is totally different from the case when a Muslim may utter words of kufr, under subjugation, while his heart remains full of Iman (belief in Allah 38).

Reasons of Jinn’s possession of humans

Shaikh al-Islam Ibn Taymiyya said: “The Jinn’s possession of humans can be out of a desire or passion — as it exists among humans — and they might have sexual intercourse with them and have children; and this case is common, as mentioned by the scholars. The majority of scholars dislike marriage to Jinn, which might take place out of hatred towards the humans and as a punishment for them — if they (the humans) initially hurt them, by urinating on them, or pouring hot water or killing some of them — even if such acts were carried out unintentionally. Because there is so much ignorance and injustice

among the Jinn, they would punish the possessed more than he or she deserves; this punishment could take the form of mockery or pure evil, as violent humans do among themselves.

The first case is considered a vice act, which has been forbidden by Allah €, as He has forbidden it among humanis, even if both the man and woman consent to it. It is a vice and an unjust act; therefore, the Jinn should be addressed to understand that it is a vice act and/or an injustice so that the proof is highlighted against them, and they should know that the judgment of Allah and His Messenger, who was sent to both Jinn and humans, should be applied on them.

In the second case, if the human committed an act against the Jinn unintentionally, then this should be explained to them; that he never intended to harm them. And if the act took place in his house, then he is free to act in a way that is permitted.

As for you Jinn, you do not have the permission to take shelter in human bodies without their authorisation.

So, if the Jinn act unjustly towards a human, they should be informed about the judgment of Allah and His Messenger for such an act; enjoining them to do good and forbidding them to commit evil; for Allah a€ said: €We never punish until we have sent a Messenger)! and He 3& said: {Company of Jinn and men! Did not Messengers come to you from among yourselves relating My Signs to you and warning you of the encounter of this Day of yours)’.

The summary of jinn’s reasons to possess mankind is as follows:

1. The passion for the male Jinn for a woman or that of the female Jinn for a man.

2. A person’s unjust act committed against the Jinn: pouring hot water on them, or falling on them from a higher place, etc.

' Surat Al-Isra’, verse 15. ? Surat al-An‘am, verse 130.

3. A Jinn’s possession of a human unjustly, without any reason, which can occur under four conditions: a) severe anger; b) intense fear; c) indulgence in desires and passions; d) complete negligence.

How does a Jinn enter the body of a human, and where does he/she settle?

The Jinn exists in the form of a spirit, and the body of human is permeable; therefore, the Jinn is able to enter the body of a human through any place he/she wants. The evidence for this is Allah’s Verse: (He created the Jinn from a fusion of fire)’.

Tbn ‘Abbas said: “From the fusion of fire; and the fusion of fire is the hot wind coming out from fire”. When the Jinn enters the body of a human, it heads directly for the brain, where it can affect any organ of the body from that central position. Medical research has proved that possessed people have some strange vibrations in their brains; and many Jinn have informed me that they do indeed settle in the brain.

One of them (Jinn) once told me: “I can have a direct effect on any organ of the body, of this person, that I am possessing”.

lL once said to a Jinn: ‘Hold this arm’, so he stretched his arm, and thee strong young men tried to bend the arm, but they could not. So then I said: ‘Let go now’ and he did.

Symptoms of the Jinn’s possession of humans

The ailment of human being’s possession by Jinn has, like any other ailments, some particular symptoms; however, it should be noted that sometimes they may be confused with some other physical sicknesses. In fact, a woman came to me complaining about a pain in her legs; I