Co-operation with Jinn

If we notice that the jinn is really cooperative, we can ask him for additional information, for instance on present patients, on the family of the patients, for other patients we are treating, on the efficient treatment for the case or suitable verses for the problem.

Some raqis would even keep a link with the jinn to ask him information every time they need. Others even use jinns or people’s jinns to extract the spell or other jinns. This collaboration with jinn is subject to different ulamas’ opinions: some consider it forbidden whatever circumstances may be; others consider it like collaboration with human beings: it is halal as long as the outcomes and means are. Those who deny the possibility to collaborate with jinns use the verse: “True, there were persons among mankind who took shelter with persons among the Jinns, but they increased them in folly” (the jinns, 72/6). This verse only means that if you seek protection of jinns, it could only be harmful. Indeed, some traditional healers give the patients some talismans (wrapped papers with writings and closed by leather) containing instructions to jinns to protect the person: first of all that doesn’t solve the problem the person has; secondly jinns are not able to protect him against attacks of jinns and sorcery; moreover it is a problem of faith and religion: the person will have his trust in jinns or talismans and neglect the personal spiritual effort to protect himself. Let me tell you that any time we caught the jinns related to theses talismans they explained to us what pact has been concluded to get them do that job and it was shirk – an act that breaks the Islamic faith. Moreover, even if they serve the person in a way, they will necessarily harm him in another way, and he is looser at the end.

When the Prophet, blessing and peace be upon him, was bewitched, Jibril, peace be upon him, showed him the curse and the cure. Some will comment that this remedy is valid for all and the intervention of Jibril is sufficient for everybody, when some conclude that we need means to know what is really happening.

A woman came to complain to the Prophet, blessing and peace be upon him, she was attacked by a jinn, she started to experience the misfortune of getting undressed unwillingly. The Prophet proposed her to pray for her and she will be cured or to accept and endure the illness and to obtain the Paradise as reward. She preferred to endure but asked the Prophet, blessing and peace be upon him, to pray she will not get undressed. Some conclude that if it is possible to leave deliberately jinn in a person to torture them so they suffer and go to the Paradise. We are more likely to keep the jinn so he can help cure other people as long as he is not being extremely harmful to the host.

Let’s also mention the ban on divination: all predictions of the future are completely forbidden and contradict Islamic faith. Even the person believing in the prediction has lost faith. Finding the illness one suffers from and knowing how to cure it AND getting information from the jinn about the future are two different things. We are not allowed to have access to the “Ghayb” (The Unseen) as it is for Allah to know only. Doctors have their methods to determine the illness invisible to common people, just as an expert in any field develops tools to obtain information inaccessible to others. So knowing a present reality others can’t reach is not an intrusion into the “ghayb”(the unseen), the private science of Allah.

There are also some sorts of collaboration existing in religion: jinns asked the Prophet, blessing and peace be upon him, to tell Muslims not to use bones or cow dung for istinja (as toilet paper) because it is their food. He also asked us to say “Bismillah” when we throw bones after eating meat because Allah will recreate the meat and the Muslims jinns will eat it. For this point, I would like to add that previously – and still in many countries – bones and natural leftovers were thrown in nature and animals and jinns could benefit from it; but if we throw the bones in the garbage can and close it, jinns have no longer access to the food. We must therefore to respect the advice and the wish of the Prophet, gather the bones in a container and let them spend the night before throwing them in the morning- or not close the garbage can until the morning. Moreover, we found that jinns obtain the flesh of any fruit having a hard stone: peaches, avocadoes, etc…

Another kind of collaboration is daawa: there has never been a jinn prophet; human prophets were sent to humans and jinns. We know that jinns received the preachings from the Prophet, blessing and peace be upon him, then transmitted Islam amongst them (Surat Jinns and Al–Ahqaf). Later on, they returned to see the Prophet many times. Jinns do not have access to books: they can read with a human being by looking in the book at the same moment; they will follow practicing people to learn their invocations and take profit of their discussions. To preach other jinns, they bring them in human religious meetings in order for them to listen; finally, jinns living close to Muslims for various reasons can embrace Islam by themselves. In fact, intellectually, we surpass them, and they do not have so much initiatives and teaching and preaching activities among them. It is possible with just a bit of attention to bring them a lot a profitable things. Every time we discuss about religion, you just have to intend to speak to the present jinns and automatically they feel call out and listen to the conversation; it can be good for them, you can be without knowing with hundreds or thousands or converted jinns. In your house or your mosque, hang up a poster of entire Koran; then Muslim jinns eventually present can read it as they want. And they will rapidly know it by heart. If you read once the alphabet in Arabic and rules of reading, they will be able to read Arabic. These rules of daawa for jinns do not have for purpose to obtain the favor of jinns but are just for their progress in the religion. However, it could have positive effect on us: they will pray for us, we feel a light and pleasant atmosphere with Muslim jinns, whereas with bad jinns, the atmosphere is electric; Allah can use Muslim jinns to help us; “For Allah belong the Forces of the heavens and the earth.” (The Brilliant Victory, 48/7) for instance they can come in one’s dream to inform him of something or wake him up for prayer.

Some healers pass “contracts” with jinns. Those who are looking for the face of Allah do not need to lay down conditions. If a jinn helped us and we noticed that he is not or no longer as good as we thought, it is not too late to get rid of him. You must know that all jinns do not understand and do not see witchcraft; they can contradict one another, learn and evaluate. The healer must never be dominated by jinns; he is the one who must master the situation and take decisions.

All professionals I know have their own way to determine a patient’s problem, even if the effectiveness varies and is never absolute. Some work with Muslim jinns but their relations vary: by an intermediary, by direct contact; some jinns simply give information when others interfere directly to abolish the spell or drive the jinns out; others return the spell to the sender; some healers send a person to jinn’s and spirit’s world; some experiment with trying to interact with jinns in their own world; some have also a divine blessing and are helped by angels. There are always astonishing discoveries but do not explain to people what is beyond their mind. The purpose of this little book is to give a basic knowledge. The rest is for experts and everybody entering this field, it is Allah who guides him and trains him to use him for the welfare of religion and people.

Let me give you the position of sheikh al-Islam Ibn Taymiyya on this subject.

In his book: “The proof of possession by jinns” pages 21-22, he says: “Is it allowed to consult the jinn? If you believe all they say and glorify the jinn for giving you the information then it is haram. However, if one communicates with the jinn to test his rightness and discover jinn’s true nature, as all as has arguments to know whether the jinn is truthful or lying, it is allowed. It is also permitted if he listens to what the jinn says as in the same way he may listen to a non-believer or a sinner to know what they say and then make his own conclusion. Whatever information you receive you would research and check it, and not directly accept something as true or false until you have the proof, as the Almighty says: “If a wicked person comes to you with any news, ascertain the truth” (The Private Apartments, 49/6).

Some examples from the past include the following two stories. Abu Musa reports that Umar was late and he (Abu Musa) did have any news of him and there was a woman who had a jinn with her, so he asked the jinn about Umar and the jinn advised that he saw Umar sharing the sadaqa camels thus he was late. In another story, Umar sent out an army and later a person came to Medina and reported that they had defeated their enemies and the news spread out. Umar enquired about the person bringing the information. He was told: “It is Abul-Haytham – a Muslim jinn – and the human messenger will arrive later”, who has indeed arrived a few days later.

Ibn Taymiyya also says in his other book: “Majmu al-Fatawa, Volume 11, P307”: “A human being who orders jinns to do what Allah and His messenger have ordered, to worship Allah alone and obey his prophet, and also orders humans to do that, he is amongst the best allies of Allah the Almighty, and he becomes by this action a successor – caliph – and a representative of the messenger. And the one who uses jinns for authorized personal matters and orders them to do their duties and forbids them to commit what religion condemns and uses them in personal permitted matters, he is like the kings who did such things, and he who is capable of this is an ally of Allah the Almighty and like the prophet king compared to the prophet slave, like Suleiman and Yusuf compared to Ibrahim, Musa, Issa and Muhammad, may Allah bless them all. And whoever uses jinns for what Allah and his messenger have forbidden, either association (shirk), or to kill an innocent person, or harming people such as making them ill, or forget their science or commit a sin, this one has used their help for sin and harm, and if he uses them for acts considered as apostasy, he is an apostate. And if his knowledge of Islamic rules is not complete and he uses their help for what he thinks to be miracles such as performing hajj, or flying, or they take him to Arafat and he doesn’t perform the regular hajj, or they take him from city to city and so on, that one they drove him astray and tricked him”.

To end this paragraph, the Prophet, blessing and peace be upon him, did not teach the roqya as he taught the worship and the religion; he left the field open and encouraged companions who practiced it. He allowed people to treat as they want as long as they do not commit association – shirk. In no chapter of fiqh – Islamic jurisprudence- are there rules concerning witchcraft: what to do with a criminal under the influence of witchcraft? How to prove it? How could we establish that someone is a sorcerer? What could we say about a divorce caused by witchcraft? Etc…We know that the punishment of the sorcerer is the death penalty, but could we prove it? What I want to say is that this field is not totally regulated by the laws. The limits of what is acceptable are set though; within these limits, experts develop their methods.