View Full Version : Reality of Jinn Possession

06-20-2009, 01:10 AM
According to the Islâmic conception of the world of created spiritual beings, the conclusion drawn from the evidence presented in the previous chapters was that the only possible source which could be involved in spirit-possession of humans would be the jinn. The is the view held by the majority of the Sunnee scholars, past and present. However, there is a minority of Muslim scholars, philosophers and scholastic theologians who have questioned the possibility of possession. Some have denied this possibility altogether, while others have offered different explanations for the phenomenon of madness and epilepsy.

Among the many statements from outstanding classical scholars confirming the reality of possession is that of Imâm Ahmad.[1] ‘Abdullaah reported that when he asked his father, Ahmad bin Hanbal, “There are some people who claim that the jinnee cannot enter the body of a human,” his father replied, “O my dear son, they are lying; for that is one [jinnee] speaking with his tongue.”[2] Ibn Taymeeyah expressed the position of the majority of the Muslim scholars, stating, “The existence of the jinn is an established fact, according to the Book (i.e. the Qur’aan), the Sunnah and the agreement of the early scholars. Likewise, the penetration of a jinnee into a human body is also an established fact, according to the consensus of leading Sunnee scholars. It is also a fact witnessed and experienced by anyone who reflects on it. The jinnee enters the one seized by fits and causes him to speak incomprehensible words, unknown to himself; if one seized by fits is struck a blow sufficient to kill a came, he does not feel it.” Elsewhere he also said, “There is no one among the major Muslim scholars who denies the [possibility of] a jinnee entering the body of one seized by fits, as well as the bodies of others. Whoever denies the jinn possession and claims that the divine law (sharee‘ah) belies it, has lied against the divine law. For there does not exist among the evidences of the divine law anything which repudiates demonic possession.”[3]

Even some of the leading scholars of the Mu‘tazilees have confirmed the occurrence of jinn-possession of humans. For example, al-Qaadee ‘Abdul-Jabbaar al-Hamadhaanee[4] was reported to have said, “There is nothing to prevent them (i.e. the jinn) from entering out bodies, just as air and shifting breath – which [in my opinion] is the soul (rooh) – enters our bodies by penetration and rarefaction.”[5] Further on he commented on Aboo ‘Uthmaan ‘Amr ibn ‘Ubayd’s[6] statement, “Surely, one who denies that the jinn can enter the bodies of humans is an atheist or will give birth to an atheist.” Al-Hamadhaanee remarked, “He (i.e. Aboo ‘Uthmaan) only said that because the fact that jinn can possess humans is as well-known and obvious as information about formal prayer (salaah), fasting, hajj and zakaah. Just as whoever rejects this basic information is judged as an apostate, whoever rejects knowledge which may only be obtained through the Messenger (like the jinn-possession of humans) is a disbeliever.”[7]

Evidence for Possession

Qur’ânic Evidence

Evidence for spirit-possession can be found in both the Qur’aan and the Sunnah. From the Qur’aan the most commonly quoted support for jinn-possession is the following verse:

“Those who devour interest rise up like one stumbling from Satan’s touch.” Qur’aan, 2:275

Al-Qurtubee commented on this verse in his exegesis, saying, “This verse contains proof of the incorrectness of those who deny possession (sara‘) by way of the jinn, claiming that it is the result of natural causes, as well as those who claim that Satan does not enter human nor does he touch them.”[8] Aboo Ja‘far ibn Jareer[9] said the following in his commentary on the verse, “He (i.e. Allaah), whose praise is great, said to those who deal in interest: He whom we have so described in this life will rise up in the next life from his grave like one stumbling from Satan’s touch rises up. He meant that Satan drives him insane in this life. He is one whom Satan causes to stumble, and he overpowers and knocks him down by the touch – that is madness.”[10] Ibn Katheer’s view on the interpretation of the verse was as follows: “That is, they rise up from their graves on the Day of Judgment unbalanced like an insane person in a fit of madness. His fumbling around under Satan’s touch means that he will rise up unbalanced. Ibn Abee Haatim[11] reported that Ibn ‘Abbaas said, ‘One who devours interest will be resurrected on the Day of Judgment insane in a suffocating fit of madness.’ ‘Awf ibn Maalik,[12] Sa‘eed ibn Jubayr,[13] as-Suddee[14] ar-Rabee‘ ibn Anas,[15] Muqaatil ibn Hayyaan[16] and Qataadah.[17]”[18] In a treatise on this subject, Ibn Taymeeyah[19] stated the following, “Although some Mu‘tazilees, like al-Jubbaa’ee[20] and Aboo Bakr ar-Raazee[21], erroneously rejected the possibility that jinn enter the bodies of madmen, they did not deny the existence of jinn, because the former is less evident than the latter. Thus al-Ash‘aree mentioned among the doctrines of orthodox Muslims (Ahl as-Sunnah wa al-Jamaa‘ah) that they believed that the jinn entered the bodies of madmen, as stated by the Almighty in the verse, ‘Those who devour interest rise up like one stumbling from Satan’s touch.’[22]

Evidence from the Sunnah

In the authentic texts of the Sunnah there are a number of traditions which indicate that the jinn may and do enter the body. Some of these hadeeths are rather general, while others are quite specific. The most widely quoted of the general texts is one in which the Prophet () was reported by his wife, Safiyyah, to have said: “Verily, Satan flows in the bloodstream of Aadam’s descendents.”[23] According to the Sunnee scholars who use this hadeeth as evidence, it clearly indicates that Satan – and by extension the jinn – is able to invade human body and permeate its various parts, similar to the way blood circulates within the limbs.

Ya’laa ibn Murrah said: “I saw the Allaah’s Messenger () do three things which no one before or after me saw. I went with him on a trip. On the way we passed by a woman sitting at the roadside with a young boy. She called out, ‘O Messenger of Allaah, this boy is afflicted with a trial, and from him we have also been afflicted with a trial. I do not know how many times per day he is seized with fits.’ He said, ‘Give him to me.’ So she lifted him up to the Prophet (). He then placed the boy between himself and the middle of the saddle, opened the boy’s mouth and blew in it three times, says, ‘In the name of Allaah; I am the slave of Allaah. Get out, enemy of Allaah!’ Then he gave the boy back to her and said, ‘Meet us on our return at this same place and inform us how he has faired.’ We then went. On our return, we found her in the same place with three sheep. When he said to her, ‘How has your son faired?’ she replied, ‘By the One who sent you with the truth, we have not detected anything [unusual] in his behaviour up to this time…’”[24]

This authentic narration - and others which are weaker but still strong enough to be used as supportive evidence – portrays the Prophet () apparently commanding an entity within this boy seized by fits of “madness” to leave. If there was nothing really possessing this boy, it would mean that the Prophet () was involved in folly and deception. Since he knew that his actions would be imitated by his followers, he would not engage in such deviation. The idea of him being deceitful is totally inconsistent with the Islâmic concept of prophethood and its responsibilities – that of clarity and guidance. Consequently, the vast majority of orthodox Muslim scholars conclude that such narrations confirm the concept of diabolic possession of humans.

Logical Evidence

The Mu‘tazilee judge, Abdul-Jabbaar Al-Hamadhaanee,[25] was reported to have rationally argued in favor of spirit-possession. He said:

If what we have proven concerning the fineness and delicacy of their (i.e. the jinn’s) bodies and that they are gaseous is correct, there is nothing to prevent them from entering our bodies, just as air and shifting breath – which is the soul – enters our bodies by penetration and rarefaction. And that does not lead to the [impossible] combination of two substances in a single location, because they only combine by being adjacent to each other and not by one occupying the place of the other. They penetrate our bodies the way thin bodies enter crevices. If it is said that the entrance of jinn into our body orifices would necessitate the orifices being torn apart or the dismemberment of the devils – because whenever bodies enter narrow locations the penetrating body is always broken – then it may be said that the breaking of the penetrating body would occur if the penetrating body is dense like iron or wood. As for a gaseous penetrating body, this would not be the case. [Therefore], it may be similarly said of devils that they are not dismembered by entering human bodies, because they will either completely penetrate as one body or partially penetrate as one cohesive whole without being torn apart.[26]

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06-20-2009, 01:33 AM
Evidence Against Possession

The body of Muslim scholars who denied the possibility of demonic possession also used Qur’ânic verses and logic to support their arguments. Although most of them belonged to the deviant Mu‘tazilee philosophical school of thought, some were Sunnees, and to this day some Sunnee scholars deny it. Al-Aaloosee recorded the following in his exegesis of the Qur’aan, “The Mu‘tazilees and al-Qaffaal[27] from among the Shaafi‘ees[28] state that the claim that epilepsy (sara‘) and insanity (junoon) were from the Satan is false, because he does not have the ability to do that.”[29] Fakhruddeen ar-Raazee quoted the Mu‘tazilee scholar, al-Jubbaa’ee, as saying, “People say the reason for the state of the epileptic fit is that Satan touched [the victim] or possessed him. This is false, because Satan is weak and unable to possess or kill humans.”[30]

Qur’ânic Evidence

The verse most commonly quoted by those who deny the possibility of spirit-possession is the following:

“And Satan will say when the matter is decided, ‘It was Allaah who gave you a truthful promise. I too promised you, but I broke my promise to you. I had no authority over you except to call you, but you answered my call…’” Qur’aan 14:22

Fakhruddeen ar-Raazee made the following comment in his Qur’ânic exegesis of this verse, “This is unambiguous and unequivocal evidence that Satan does not have the ability to possess, kill or harm [humans].”[31]

Regarding the verse, “Those who devour interest rise up like one stumbling from Satan’s touch,”[32] az-Zamakhsharee stated,

That is, they rise up when they are resurrected from their grave like one thrown to the ground in convulsions (takhabbut) by Satan, i.e., the possessed. [The concept of] satanic convulsion is among the erroneous claims of the Arabs, whereby they falsely assert that Satan can throw a person down in convulsions and possess him. The word khabt refers to an aimless journey, as in the phrase ‘khabt al ashwaa’ (reckless), but it is mentioned [in the Qur’aan] according to their beliefs. The word ‘mass’ means ‘madness’, and a man in that state is mamsoos. It is also among the Arab fables that a jinnee can touch a man and cause his mind to become mixed up. Similarly, the phrase junna ar-rajul means that a jinnee has struck him. I have observed them (i.e., the Arabs) regarding [their ideas about] the jinn [as mentioned] in their stories, reports and remarkable tales. According to them, denial of these fables is the same as denial of visually observable phenomenon.[33]

Two well-known Sunnee Qur’ânic exegetes, al-Baydaawee and Aboo Su‘ood,[34] both followed az-Zamakhsharee’s view. These scholars were of the opinion that jinn do not have powers of possession. They though that only in order to get points across, the Qur’ân addressed the Arabs in expressions familiar to them and in terms of their beliefs and claims. According to al-Qaffaal, the Arabs had a habit of describing ugly things in terms of the devil. For example, they used this claim to explain the description given by Allaah for the tree of Zaqqoom, which grows from the bottom of Hell and which will be among the sources of torment for sinners:

“The shoots of its fruit-stalks are like the heads of the devils.” Qur’aan 37:65[35]

Fakhruddeen ar-Raazee was of the opinion that the “madness” (takhabbut) mentioned in the verse (Qur’aan, 2:275) was not directly from Satan, but from his touch (mass) by way of harming whisperings, which, in turn, cause convulsions and subsequent madness (sara‘). He further likened the meaning of his verse to another in regard to Prophet Ayyoob:

“Remember when Our servant Ayyoob cried out to his Lord, ‘Satan has afflicted (‘massanee’, literally, ‘touched’) me with distress and suffering!’ ” Qur’aan 38:41

And he added, “The madness occurs with these whisperings because Allaah, Most High, created man with a weak disposition, the black bile (as-sawdaa’)[36] being victorious over him, whereby he becomes fearful when the whispering occur. By not being courageous [enough to withstand the mental pressure] he goes mad, just as the cowardly are driven mad by vacant locations. Due to that, this form of madness does not happen to noble humans who have attained perfection and those who are resolute and intelligent, but it exists among those possessing weak temperament and mental imbalance.”[37]

Logical Evidence

Fakhurddeen ar-Raazee quoted in his Qur’ânic exegesis the main arguments of the Mu‘tazilee, al-Jubbaa’ee, which later became the standard line of logical reasoning used by those who rejected spirit possession:

Satan can be said to have either a dense body or a fine body. If he has the former, he must be visible. For, if it were possible for him to have a dense form and be present and invisible, it would also be possible for suns, peals of thunder, flashes of lightning and mountains to be in our presence without us seeing them; that would be greatly irrational. If he has a dense shape, then how would it be possible for him to enter into the insides of a human body? If, on the other hand, he were fine-bodied like air, such a being could not be solid or powerful and could not be able to possess a human or kill him.

If Satan were able to possess and kill [humans], it would also be possible for Stan to do acts similar to the miracle of the Prophets. This would lead to the defamation of prophethood.

If he were able to do that (i.e. possess), why does he no possess all of the believers? Why does he not send all of them into convulsions, considering the severity of his enmity towards the faithful? Why does he not steal their wealth, corrupt their affairs, expose their secrets and drive them all mad? All of that is obviously not taking place.

Those who claim that Satan can do these things may bring as evidence the report concerning the devils who used to do hard labor during the era of Sulaymaan ibn Daawood (May peace be upon him). This is based upon what Allaah told about them (i.e., the devils) making whatever he [i.e., Prophet Sulaymaan] wished of arches, statues, basins as large as reservoirs, and [cooking] cauldrons fixed in place.[38] If this is brought as proof, the response is that Allaah, Most High, charged them with such tasks during Sulaymaan’s era and gave them the power to do those works as indications of a miracle for Prophet Sulaymaan (peace be upon him).[39]

Among modern scholars following the symbolic approach of ar-Raazee and others towards the jinn, al-Ghazzaalee has presented an interpretation of the hadeeth of Safiyyah in which she quoted the Prophet () as saying, “Verily, the devil flows in the bloodstream of Aadam’s descendants.” He claims this is not the actual occupying of the human body, but refers to demonic whispering (waswasah).[40] Another recent Muslim scholar, Muhammad Rasheed Ridaa,[41] considered epilepsy (sara‘) and other mental illnesses to be sicknesses of the nervous system. He claimed that these are caused in part by microbes, and due to their invisibility he considered them to be a species of the entities known in Islaam as jinn.[42]

06-20-2009, 01:33 AM
Analysis of the Arguments

From the aforementioned arguments, it may be concluded that those who deny the possibility of diabolical possession rely on only two sources – Qur’ânic texts and logic – while those who affirm it rely on three – Qur’ânic texts, texts from the Sunnah and logic. According to the correct methodology of Qur’ânic interpretation outlined by Ibn Katheer in the introduction of his exegesis of the Qur’aan,[43] the interpretation of the Sunnah are essential for determining the correct understanding of the Qur’ânic text. Ibn Katheer wrote,

If it is asked what is the best method of interpretation, the reply is that the most correct method is that of [interpretation of] the Qur’aan by the Qur’aan. This is because what has been generalized in one place has been specified in another. If an explicit explanation is not found in another verse, then the answers are found in the Sunnah, for it explains and clarifies the Qur’aan. In fact, Imaam Muhammad ibn Idrees ash-Shaafi‘ee said, “Whatever the Messenger of Allaah () ruled was based upon what he understood from the Qur’aan. The Almighty said:

“Surely, We revealed the Book to you in truth that you may judge between people by what Allaah has shown you. So do not plead for the treacherous.” Qur’aan, 4:105

“We have revealed the Book to you in order that you may clarify for them the things about which they differ…”
Qur’aan, 16:64

“Verily, We have revealed the Reminder (i.e. the Qur’aan) to you [O Muhammad] so that you may explain to the people what has been revealed to them…” Qur’aan, 16:44

Due to this fact, the Messenger of Allaah () stated,

‘I have been given the Qur’aan and something similar to it along with it.’[44]

He meant the Sunnah, because the Sunnah was revealed to him as the Qur’aan was revealed, except that it was not recited as the Qur’aan was recited.”[45]

If one applies the Sunnah to the interpretation of the Qur’ânic texts in question, then it can only be concluded that spirit-possession of human beings by the jinn is not only possible, but real. Thus, it is not surprising to find that the majority of the orthodox scholars support this view.

Refutation of the Evidence Against Possession

Qur’ânic Evidence

The clear meaning of the verse concerning Satan’s denial of authority over man (Qur’aan, 14:22) is in reference to his inability to force them to evil. He is only capable of making the evil way seem attractive to man, while the actual act of evil is of man’s own choosing. In this verse “authority” (sultaan) has been interpreted by some classical exegetes as meaning “evidence.” That is, Satan stated that he did not have any authority (i.e. proof) for the false promises that he made those who followed him.[46]

Therefore, in this verse the devils denial of authority over man, whether physical or psychological, does not rule out the possibility of demonic possession.

It is not necessarily true that the Qur’aan only “appears” to confirm jinn-possession by using the familiar style, terms, and false pre-Islâmic beliefs of the Arabs in order to assist them in their comprehension of a point. In reference to the comparison of the fruit of Zaqqoom tree of Hell to the imaginary heads of devils, some exegetes and Arab lexicographers have pointed out that “heads of devils” (“ru’oos ash-shayaateen”) was the name of a tree which grew in the region between Makkah and Yemen. Others used the term to describe a species of ugly created snakes which were called shayaateen.[47] Therefore, the comparison of someone possessed would be with something known and real, just like many other similes in the Qur’aan. This was the position of those scholars, like Ibn Taymeeyah, ash-Shanqeetee and others, who held that whatever the Qur’aan used for comparison is real and true, because the Qur’aan emphatically describes itself as the book of truth, free from falsehood:

“It is He who revealed to you the Book in truth, confirming previous [scripture], and it is He who revealed the Torah and the Gospel.” Qur’aan 3:3

“Those who reject the Message when it comes to them [are known]. And indeed, it is a Book of exalted power. No falsehood can approach it from before it and behind it. It is sent down by the Most Wise, Most Praised.” Qur’aan 41:41-42

Evidence from Hadeeth

Shaykh Ghazzaalee’s interpretation of Safiyyah’s hadeeth to mean demonic whispering and not to refer to the actual ability of the jinn to penetrate the human body is somewhat far-fetched, for demonic whispering is consistently described in the Qur’aan and Sunnah as taking place in the human heart or chest and not throughout the limbs of the body:

“Who whispers into the chests of men.” Qur’aan 114:5

Logical Evidence

In the first argument al-Jubbaa’ee sought to prove that jinn must have fine bodies, otherwise they would have to be visible. He then claimed possession could only take place if jinn had dense bodies. He further concluded that if jinn had dense bodies they could not enter human bodies because the human body does not have enough room to hold a jinnee. Abdul-Jabbaar’s argument refutes this presentation using the same rules of logic. It may also be said that al-Jubbaa’ee’s argument assumes that man is capable of understanding the laws which govern the unseen. This is not the case. For example, we are informed that angels blow the human spirit into the embryo in the womb and that they sometimes fight along with the believers, but only Allaah knows how these things take place. Likewise, this could be the case for demonic possession. Also questionable is al-Jubbaa’ee’s point that if jinn were fine-bodied like air, they would not have solidity or power necessary to possess humans or kill them. The ability to knock down a human is not limited to dense bodies. The force of a powerful gust of wind or a jolt of electricity, which can knock over a man, is more powerful than that produced by many dense bodies.

The second argument claimed that if Satan and the jinn were able to possess humans it would enable them to imitate the miracles of the prophets, which would be a defamation of prophethood. However, the difference between miracles and satanic acts is great. The former are supernatural occurrences granted to prophets in order to confirm their prophethood and the divine origin of their message, while the latter are illusions and tricks performed by the evil human cohorts of the devils. It should also be notes that this argument is quite far-fetched, because possessed individuals do not exhibit any abilities even remotely resembling the miracles of the prophets. Furthermore, through deception, magicians of the past and present have done tricks which have convinced the masses that they possess supernatural abilities. According to prophesy, the false-Christ (Maseeh ad-Dajjaal) apparently will have supernatural abilities which will delude many.

In the third argument the question was raised: if jinn had these abilities, why do they not concentrate their attacks on the true believers. Since the evil jinn are the avowed enemies of the God-fearing, they should exclusively possess the pious and ruin their social and material lives, however, those who seem most frequently possessed are not from the true believers. The reason for this phenomenon may be due to the protection which Allaah granted the believers against much of the jinn’s harm. True believers closely follow the prophetic instructions for seeking refuge in Allaah and shielding themselves in righteousness and piety throughout their daily lives:[48]

“He has no authority over those who believe and put their trust in their Lord. His authority is only over those who take him as a patron and who join partners in Allaah.” Qur’aan, 16:99-100

“Can you not see that We have set the devils on the disbelievers, excitedly prodding them [to sin and disbelief].” Qur’aan, 19:83

The fact is that the jinn fear those who are strong among the righteous, and therefore avoid them. On one occasion the Prophet () said,

“Surely, I can see the devils among the jinn and among mankind fleeing from ‘Umar.”[49]

06-20-2009, 01:34 AM

[1] Ahmad ibn Muhammad ibn Hanbal (780-855 CE) was born in Baghdaad, but his travels in search of knowledge took him to Koofah, Basrah, Makkah, Madeenah, Yemen, Syria, Maghrib, Algeria, Persia, Khuraasaan, etc. He is the founder of one of the four main schools of jurisprudence and is noted for his hadeeth compendium called al-Musnad, which contain over 30,000 traditions. However, he wrote a number of other works. Among those which have been published are ar-Radd ‘alaa az-Zanaadiqah and az-Zuhd. (Al-A‘laam, vol. 1, p. 203.)

[2] Eedaah ad-Dilaalah fee ‘Umoom ar-Risaalah, p. 6.

[3] Majmoo‘ al-Fataawaa, vol. 24, p. 277

[4] ‘Abdur-Jabbaar ibn Ahmad al-Hamadhaanee (d. 415 AH) was a prominent Mu‘tazilee theologian and an outstanding Shaafi‘ee jurist. He was chief justice of Rayy and a prolific writer. Among his most famous published works are Tanzeeh al-Qur’aan ‘an al-Mataa‘in and Sharh al-Usool al-Khamsah. (Siyar A‘laam an-Nubalaa’, vol. 17, pp. 244-245.)

[5] Aakaam al-Murjaan fee Ahkaam al-Jaann, p. 108.

[6] ‘Amr ibn ‘Ubayd al-Basree (699-761 CE) was the leading Mu‘tazilee theologian of his time, a competent jurist and ascetic. Due to his knowledge, he was popular with the ‘Abbaasee caliphs, especially al-Mansoor (ruled 754-775 CE). He wrote a number of books and treatises, the most important among them are at-Tafseer and ar-Radd ‘alaa al-Qadariyyah. (Al-A‘laam, vol. 5, p.81.)

[7] Aakaam al-Murjaan fee Ahkaam al-Jaann, p. 109.

[8] Aboo Ja ‘far Muhammad ibn Jareer at-Tabaree (839-923 CE), the Arab historian and exegete, was born in Amul in the province of Tabaristan. He traveled extensively to Baghdaad, Basrah, Koofah, Syria and Egypt in search of knowledge in his early years; later he spent his time mainly teaching and writing. His great commentary on the Qur’aan, a standard work upon which later commentaries drew. His other major work was the 12 volume history of the world. Taareekh al-Umam wa al-Mulook. (Shorter Encyclopedia of Islam, pp. 556-557.)

[9] Jaami‘ al-Bayaan ‘an Ta’weel al-Qur’aan, vol. 3, p. 101.

[10] ‘Abdur-Rahmaan ibn Muhammad Abee Haatim (854-938 CE) was among the major scholars of hadeeth criticism. He contributed many works in various Islamic disciplines. His most famous published works are al-Jarh wa at-Ta‘deel in eight volumes, ar-Radd ‘alaa al-Jahmiyyah, ‘Ilal al-Hadeeth and al-Maraaseel. (Al-A‘laam, vol. 3, p. 324.)

[11] See Jaami‘ al-Bayaan, vol. 3, p. 102 for narrations of their comments on this verse.

[12] ‘Awf ibn Maalik al-Ashja‘ee al-Ghatafaanee (d. 692 CE) was a companion of the Prophet (), and he took part in the Battle of Khaybar and the conquest of Makkah. He lived in Damascus and is known to have transmitted 67 recorded traditions from the Prophet (). (Al-A‘laam, vol. 5, p. 96.)

[13] Sa ‘eed ibn Jubayr (665-714 CE), the most learned of the taabi ‘ees, was of Ethiopian origin. He was a pupil of both Ibn ‘Abbaas and Ibn ‘Umar, the leading scholars among the companions of the Prophet (). His home was in Koofah, and he was executed by al-Hajjaaj (661-714 CE) for taking part in the revolt of ‘Abdur-Rahmaan ibn al-Ash‘ath (d. 704 CE) against the Umayyad caliph, ‘Abdul-Maalik ibn Marwaan (646-705 CE). (Al-A‘laam, vol. 3, p. 93.)

[14] Ismaa‘eel ibn ‘Abdur-Rahmaan as-Suddee (d. 745 CE) was a taabi‘ee, originally from the Hijaaz, but he settled in Koofah. He was a noted Qur’ânic exegete and an historian and was a leading scholar of the time. (Al-A‘laam, vol. 1, p. 317.)

[15] Ar-Rabee‘ ibn Ziyaad ibn Anas al-Haarithee (d. 673 CE) lived during the time of the prophethood, but did not meet the Prophet () before his death. He was a successful leader of the Muslim armies during the righteous caliphate and was made the governor of Bahrain and later Sijistaan. (Al-A‘laam, vol. 3, p. 14.)

[16] Muqaatil ibn Hayyaan ibn Dawaal Door (died approx. 150 AH) was a reputable narrator of prophetic traditions from the major scholars among the pupils of the Prophet’s companions. He fled to Khuraasaan during the reign of Qutaybah ibn Muslim and settled in Kabul, where many converted to Islaam at his hands. (Siyar A‘laam an-Nubalaa’, vol. 6, pp. 340-341.)

[17] Tafseer al-Qur’aan al-‘Azeem, vol. 1, p. 487.

[18] Tafseer al-Qur’aan al-‘Azeem, vol. 1, p. 334.

[19] Ahmad ibn ‘Abdul-Haleem ibn Taymeeyah (1263-1828 CE) was born in Harraan. His father and grandfather were themselves leading scholars of the Hanbalee school of Islâmic Law. He grew up in Damascus, where he mastered at an early age the various Islâmic disciplines. Much of his time was spent defending the orthodox Islâmic position against the various deviations which were current at that time. A great deal of his latter life was spent in jail due to theological and philosophical clashes with scholars of his time. He was a prolific writer, even while in jail. Some of his more famous published works are as-Siyaasah ash-Shar‘eeyyah, al-Eemaan, Minhaaj as-Sunnah, al-Furqaan, Majmoo‘ ar-Rasaa’il, at-Tawassul wa al-Waseelah and Majmoo‘ al-Fataawaa. (Al-A‘laam, vol. 1 p. 144).

[20] Muhammad ibn ‘Abdul-Wahhaab al-Jubbaa’ee (849-916 CE) is considered among the leading Mu‘tazilee theologians and the most outstanding scholastic theologian of his time. He held a number of opinions which differed from those of the theological school to which he belonged, so much so that his views formed an independent branch. (Al-A‘laam, vol. 6, p. 256.)

[21] Aboo Bakr Muhammad ibn Zakariyyaa ar-Raazee (865-925 CE), a philosopher and among the leading medical scholars, was born in Rayy and studied there. At the age of 30 he traveled to Baghdaad, where he became famous and was given a number of leading scientific posts. In the West he was known by the Latin name Rhazes. The number of known titles of his written works is 232. His famous work is al-Haawee in medicine, which was translated into Latin. (Al-A‘laam, vol. 6, p. 130). See A History of Muslim Philosophy, vol. 1, p. 443.

[22] Majmoo‘ al-Fataawaa, vol. 19, p. 12. See also p. 7 of Ibn Taymeeyah’s Essay on the Jinn. The Qur’ânic quotation is 2:275.

[23] Collected in the six authentic books of hadeeth with the exception of at-Tirmidhee. See Sahih Muslim, vol. 3, pp. 1187-1188, no. 5404. It is also narrated by Anas in Sahih Muslim, vol. 3, p. 1188, no. 5405.

[24] Collected by Ahmad (al-Musnad, vol. 4, p. 170) and al-Haakim, who declared it saheeh, and adh-Dhahabee agreed with his assessment.

[25] See note 262, p. 78.

[26] Aakaam al-Murjaan fee Ahkaam al-Jaann, p. 108.

[27] Muhammad ibn ‘Alee al-Qaffaal (904-976 CE) was among the leading scholars of his time in law, hadeeth, grammar and literature. He was from the town of ash-Shaash in Transoxiana (maa waraa’ an-nahr) and was responsible for the spread of the Shaafi‘ee school of jurisprudence in the entire region. His travels in search of knowledge took him to Khuraasaan, ‘Iraaq, Hijaaz and Syria. The best known of his published works are Usool al-Fiqh and Sharh Risaalah ash-Shaafi‘ee. (Al-A‘laam, vol. 6, p. 274.)

[28] The Sunnee school of legal thought founded in the 9th century CE and named after its founder, Muhammad Idrees ash-Shaafi‘ee.

[29] Rooh al-Ma‘aanee, vol. 3, p. 49.

[30] At-Tafseer al-Kabeer, vol. 7, p. 89.

[31] Ibid., p. 88.

[32] Qur’aan, 2:275.

[33] Tafseer al-Kashshaaf, vol. 1, pp. 398-399.

[34] Muhammad ibn Muhammad (1493-1574 CE), a famous Qur’ânic exegete and poet, was born in Constantinople. He was fluent in both Arabic and Persian as well as his native Turkish, and he was a judge in Turkey. He is most well-known for his Qur’ânic exegesis, Irshaad al-‘Aql as-Saleem ilaa Mazaayaa al-Kitaab al-Kareem, which came to be known as Tafseer Abee Su‘ood. (Al-A‘laam, vol. 7, p. 59.)

[35] Quoted from at-Tafseer al-Kabeer, vol. 7, p. 89.

[36] As-Sawdaa’ (melancholy) was considered to be one of the four humors (akhlaat) of the body. The others are yellow bile or choler (as-safraa’), blood and phlegm (al-balgham). (Arabic-English Lexicon, vol. 1, p. 1463.) See also The New Encyclopedia Britannica, vol. 6, p. 145.

[37] At-Tafseer al-Kabeer, vol. 7, p. 89.

[38] This is in reference to Qur’aan, 334:13.

[39] At-Tafseer al-Kabeer, vol. 7, pp. 88-89.

[40] As-Sunnah an-Nabawiyyah, p. 94 and 96.

[41] Muhammad ibn Rasheed ibn ‘Alee Ridaa (1865-1935), born in Tripoli (in Lebanon), was a writer and scholar in hadeeth, literature, history and Qur’ânic exegesis. He was a student of Muhammad ‘Abduh (1849-1905) and the editor of the Islâmic magazine al-Manaar. His most notable literary contribution as his Qur’ânic exegesis, Tafseer al-Qur’aan al-Kareem, which came to be known as Tafseer al-Manaar. (Al-A‘laam, vol. 6, p. 126.)

[42] Tafseer al-Manaar, vol. 3, pp. 95-96.

[43] Tafseer al-Qur’aan al-‘Azeem, vol. 1, pp. 3-6.

[44] Narrated by al-Miqdaam ibn Ma‘deekarib, collected by Aboo Daawood and Ibn Maajah (see al-Hadis, vol. 1, pp. 165-166, no. 106), and authenticated by al-Albaanee in Saheeh Sunan Abee Daawood, vol. 3, pp. 870-871, no. 3848.

[45] Tafseer al-Qur’aan al-‘Azeem, vol. 1, p. 3.

[46] Tafseer al-Qur’aan al-‘Azeem, vol. 2, p. 529.

[47] Ibn al-Jawzee, Zaad al-Maseer fee ‘Ilm at-Tafseer, vol. 7, pp. 63-64. See also al-Jaami‘ li Ahkaam al-Qur’aan, vol. 15, pp. 86-87.

[48] ‘Aalam al-Jinn fee Daw’ al-Kitaab wa as-Sunnah, pp. 284-286.

[49] Collected by Tirmidhee and authenticated by al-Albaanee in Saheeh al-Jaami‘ as-Sagheer, vol. 2, p. 329, no. 2492.

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07-04-2009, 11:11 PM
mashallah excellant posts akhi :) are you the same brother who does ruqya in washwood heath?

07-05-2009, 12:59 AM
Originally Posted by squiggle
mashallah excellant posts akhi :) are you the same brother who does ruqya in washwood heath?
Gulp! :) small world

07-05-2009, 10:02 AM
lol yeah it is, by the way I'm the brother who came down with his mum last thursday :) I was wondering who figured out that the vibrating thing hurts it, it's genius mashallah lol.

And how come something as simple as that causes them discomfort

07-05-2009, 01:49 PM
Originally Posted by squiggle
lol yeah it is, by the way I'm the brother who came down with his mum last thursday :) I was wondering who figured out that the vibrating thing hurts it, it's genius mashallah lol.

And how come something as simple as that causes them discomfort
Ahh.... As salamu alauk bro, now i can put a face to the posts :)

I don't know who discovered it, i learned it from my teacher... alhamdulliah.

I think its got something to do with the fact that the shaytan travel in the blood of humans.

I forgot the take your email address when you came down. You can email me on

r u q y a_ s h a r i y a @ y a h o o . c o . u k

07-05-2009, 02:05 PM
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07-05-2009, 02:06 PM
The Different Types

Book - "The World of the Jinn and Devils", p. 7
Ibn Abdul Barr said, "The jinn, according to the scholars of the language, are of different types:


If one is mentioning the jinn purely of themselves, the are called jinni.*

If one is mentioning the jinn that live among mankind, they are called aamar whose plural is amaar.

If one is mentioning the ones that antagonize the young, they are called arwaah.

If one is mentioning the evil ones that antagonize humans they are called shaitan for the singular [and shayateen for plural].

If they cause even more harm and become strong, they are called afreet."**

*Notice the similar sound between jinni and english's "genie". TV and other media have twisted the concept of jinn; however, it is interesting to note its origin is from Islam. "I Dream of Jeannie" is a TV show based around a Genie (jinni, plural of jinn). In this show, Jeannie, the genie, frequently was given a request and the requestor never quite got what was requested as she was always creating unintentional mischief. However we understand that the shaitan among the jinn antagonize humans, not that they are kind beings who accidentally mess up on occasion. Those who seek aid (such as asking for favors or making request) from the jinni will find deception and a twisted type of aid that doesn't really meet the requestor's original request, but that satisfies the shaytaanic jinn's desire for evil.

**An Ifrît (strong) from the jinns said: "I will bring it to you before you rise from your place (council). And verily, I am indeed strong, and trustworthy for such work." [The Noble Qur'an 27:39]

Narration - Reported by al-Tahhaawi in Mushkil al-Athaar, 4/95, and by al-Tabaraani in al-Kabeer, 22/214

Abu Tha’labah al-Khushani said: “The Messenger of Allaah May Allah's peace and blessings be on him said: ‘The jinn are of three types: a types that has wings, and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey.” [Shaykh al-Albaani said in al-Mishkaat (2/1206, no. 4148): al-Tahhaawi and Abu’l-Shaykh reported it with a saheeh isnaad]

The Origin of the Jinn

The jinn are NOT fallen angels. They were created from a smokeless flame of fire. The first recorded jinn to be disobedient is Iblis. Disbelieving, disobedient jinn and humans are known as shayateen (satans).

The Noble Qur'an - Ar-Rahmaan 55:15, 15

He created man (Adam) from sounding clay like the clay of pottery.

And the jinns did He create from a smokeless flame of fire.

The Noble Qur'an - Al-Hijr 15:26-42

26. And indeed, We created man from sounding clay of altered black smooth mud.

27. And the jinn, We created aforetime from the smokeless flame of fire.

28. And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from sounding clay of altered black smooth mud.

29. "So, when I have fashioned him completely and breathed into him (Adam) the soul which I created for him, then fall (you) down prostrating yourselves unto him."

30. So, the angels prostrated themselves, all of them together.

31. Except Iblîs (Satan), - he refused to be among the prostrators.

32. (Allâh) said: "O Iblîs (Satan)! What is your reason for not being among the prostrators?"

33. [Iblîs (Satan)] said: "I am not the one to prostrate myself to a human being, whom You created from sounding clay of altered black smooth mud."

34. (Allâh) said: "Then, get out from here, for verily, you are Rajîm (an outcast or a cursed one)." [Tafsîr At-Tabarî]

35. "And verily, the curse shall be upon you till the Day of Recompense (i.e. the Day of Resurrection)."

36. [Iblîs (Satan)] said: "O my Lord! Give me then respite till the Day they (the dead) will be resurrected."

37. Allâh said: "Then, verily, you are of those reprieved,

38. "Till the Day of the time appointed."

39. [Iblîs (Satan)] said: "O my Lord! Because you misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all.

40. "Except Your chosen, (guided) slaves among them."

41. (Allâh) said: "This is the Way which will lead straight to Me."

42. "Certainly, you shall have no authority over My slaves, except those who follow you of the Ghâwîn (Mushrikûn and those who go astray, criminals, polytheists, and evil-doers, etc.).

Solomon's Experience with the Jinn

Allah made all the jinn subservient to the Prophet Sulaimaan (Solomon), a gift from Allah, swt, that will never be granted to another after him.

The Noble Qur'an - Saad 38:35-39
35. He said: "My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower."

36. So, We subjected to him the wind, it blew gently to his order whithersoever he willed,

37. And also the Shayâtin (devils) from the jinns (including) every kind of builder and diver,

38. And also others bound in fetters.

39. [Saying of Allâh to Sulaimân (Solomon)]: "This is Our gift, so spend you or withhold, no account will be asked."

The Noble Qur'an - Saba' 34:12-14

12. And to Solomon (We subjected) the wind, its morning (stride from sunrise till midnoon) was a month's (journey), and its afternoon (stride from the midday decline of the sun to sunset) was a month's (journey i.e. in one day he could travel two months' journey). And We caused a fount of (molten) brass to flow for him, and there were jinns that worked in front of him, by the Leave of his Lord, and whosoever of them turned aside from Our Command, We shall cause him to taste of the torment of the blazing Fire.

13. They worked for him what he desired, (making) high rooms, images, basins as large as reservoirs, and (cooking) cauldrons fixed (in their places). "Work you, O family of Dâwud (David), with thanks!" But few of My slaves are grateful.

14. Then when We decreed death for him [Sulaimân (Solomon)], nothing informed them (jinns) of his death except a little worm of the earth, which kept (slowly) gnawing away at his stick, so when he fell down, the jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment.

The Noble Qur'an - An-Naml 27:17-19

17. And there were gathered before Sulaimân (Solomon) his hosts of jinns and men, and birds, and they all were set in battle order (marching forwards).

18. Till, when they came to the valley of the ants, one of the ants said: "O ants! Enter your dwellings, lest Sulaimân (Solomon) and his hosts crush you, while they perceive not."

19. So he [Sulaimân (Solomon)] smiled, amused at her speech[] and said: "My Lord! Inspire and bestow upon me the power and ability that I may be grateful for Your Favours which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, and admit me by Your Mercy among Your righteous slaves."

Every human has a partner Jinn

Hadith - Sahih Muslim 6757, Narrated Abdullah ibn Mas'ud, similar narration 6759 by 'Aisha, r.a.
Allah's Apostle May Allah's peace and blessings be on him said: There is none amongst you with whom is not an attache from amongst the jinn (devil). They (the Companions) said: Allah's Apostle May Allah's peace and blessings be on him with you too? Thereupon he said: Yes, but Allah helps me against him and so I am safe from his hand and he does not command me but for good.

Distancing Oneself

Fiqh 4.124
Anas reported that the Prophet May Allah's peace and blessings be on him said, "The barrier between the eyes of the Jinn and the nakedness of the Children of Adam is [created] when a Muslim discards a garment and says, 'In the name of Allah besides Whom there is no other god'." (Ibn As-Sinni)

Hadith - Ahmad, an-Nasa'i, Dawud, al-Hakim and al-Baihaqi
Qatadah related from 'Abdullah ibn Sarjas who said, "The Messenger of Allah forbade urination into a hole." Said Qatadah, "What is disliked about urinating into a hole?" Said he, "It is the residence of the jinn." [Ibn Khuzaimah and Ibn as-Sakin classified it as sahih]

More About the Jinn

Hadith - Sahih Bukhari 4:533, Narrated Jabi bin 'Abdullah May Allah be pleased with him

The Prophet May Allah's peace and blessings be on him said, "Cover your utensils and tie your water skins, and close your doors and keep your children close to you at night, as the Jinns spread out at such time and snatch things away. When you go to bed, put out your lights, for the mischief-doer (i.e. the rat) may drag away the wick of the candle and burn the dwellers of the house." Ata said, "The devils." (instead of the Jinns).

Hadith - Sunan of Abu Dawood, Narrated Abu Sa'id al-Khudri
Muhammad ibn AbuYahya said that his father told that he and his companion went to AbuSa'id al-Khudri to pay a sick visit to him. He said: Then we came out from him and met a companion of ours who wanted to go to him. We went ahead and sat in the mosque. He then came back and told us that he heard AbuSa'id al-Khudri say: The Apostle of Allah May Allah's peace and blessings be on him said: Some snakes are jinn; so when anyone sees one of them in his house, he should give it a warning three times. If it return (after that), he should kill it, for it is a devil.

Hadith - Al-Muwatta 54.33
...The snake stirred on the end of the spear and the youth fell dead. No one knew which of them died first, the snake or the youth. That was mentioned to the Messenger of Allah May Allah's peace and blessings be on him said, "There are jinn in Madina who have become muslim. When you see one of them, call out to it for three days. If it appears after that, then kill it, for it is a shaytan." "'

Hadith - Muwatta, 49.21
...Shaytan does not open a locked door or untie a tied knot, or uncover a vessel.

Hadith - Tirmidhi #350
Allah's Messenger May Allah's peace and blessings be on him said: Don't cleanse yourself with dung or with bones for that is the food of your brothers from amongst the Jinn. [Transmitted by Tirmidhi, Nasa'i with this exception that he did not make mention of: The Food of your brothers from amongst the jinn.]

The Noble Qur'an - Ar-Rahmaan 55:56
Wherein both will be those (maidens) restraining their glances upon their husbands, whom no man or jinn yatmithhunna (has opened their hymens with sexual intercourse) before them.

Hadith - Abu Dawood 1046, Narrated Ali ibn Abu Talib

Ali said on the pulpit in the mosque of Kufah: When Friday comes, the devils go to the markets with their flags, and involve people in their needs and prevent them from the Friday prayer. ...

Allah will fill Hell with jinns and men all together

The Noble Qur'an - As-Saaffaat 37:158
And they have invented a kinship between Him and the jinns, but the jinns know well that they have indeed to appear (before Him) (i.e. they will be brought for accounts).

The Noble Qur'an - Huud 11:119
Except him on whom your Lord has bestowed His Mercy (the follower of truth - Islâmic Monotheism) and for that did He create them. And the Word of your Lord has been fulfilled (i.e. His Saying): "Surely, I shall fill Hell with jinns and men all together."

The Noble Qur'an - Al-An'aam 6:130, 131
O you assembly of jinns and mankind! "Did not there come to you Messengers from amongst you, reciting unto you My Verses and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers.

This is because your Lord would not destroy the (populations of) towns for their wrong*doing (i.e. associating others in worship along with Allâh) while their people were unaware (so the Messengers were sent).

The Noble Qur'an - Al-A'raaf 7:179
And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.


Hadith - Al-Bukhari 7.657, Narrated 'Aisha, r.a.
Some people asked Allah's Apostle (saaws) about the foretellers. He said. -They are nothing." They said, -O Allah's Apostle! Sometimes they tell us of a thing which turns out to be true." Allah's Apostle said, "A Jinn snatches that true word and pours it into the ear of his friend (the foreteller) (as one puts something into a bottle). The foreteller then mixes with that word one hundred lies."

Muslim Jinn

The Noble Qur'an - Az-Zaariyaat 51:56
And I (Allâh) created not the jinns and humans except they should worship Me (Alone).

Hadith - Tirmidhi #861, Narrated Jabir ibn Abdullah, Tirmidhi reported and said: This is a gharib hadith.

Allah's Messenger May Allah's peace and blessings be on him came out to his companions and recited Surah ar-Rahman (55) from the beginning to the end, but they remained silent. Thereupon he said: I recited this before the Jinn on the night of Jinn, and their response was better than that of yours. When I came to these words: `Then which of the favours of your Lord do you deny?' They said: Our Lord, there is nothing that we deny of Thy favour; to Thee is praise due.

The Noble Qur'an - Al-Jinn 72:1-14


Say (O Muhammad May Allah's peace and blessings be on him): "It has been revealed to me that a group (from three to ten in number) of jinns listened (to this Qur'ân). They said: 'Verily! We have heard a wonderful Recital (this Qur'ân)!

'It guides to the Right Path, and we have believed therein, and we shall never join (in worship) anything with our Lord (Allâh).

'And exalted be the Majesty of our Lord, He has taken neither a wife, nor a son (or offspring or children).

'And that the foolish among us [i.e. Iblîs (Satan) or the polytheists amongst the jinns] used to utter against Allâh that which was wrong and not right.

'And verily, we thought that men and jinns would not utter a lie against Allâh.

'And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief.

'And they thought as you thought, that Allâh will not send any Messenger (to mankind or jinns).

'And we have sought to reach the heaven; but found it filled with stern guards and flaming fires.

'And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush.

'And we know not whether evil is intended for those on earth, or whether their Lord intends for them a Right Path.

'There are among us some that are righteous, and some the contrary; we are groups each having a different way (religious sect, etc.).

'And we think that we cannot escape (from the punishment of) Allâh in the earth, nor can we escape (from the punishment) by flight.

'And indeed when we heard the Guidance (this Qur'ân), we believed therein (Islâmic Monotheism), and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in punishment for his sins.

'And of us some are Muslims (who have submitted to Allâh, after listening to this Qur'ân), and of us some are Al-Qâsitûn (disbelievers those who have deviated from the Right Path)'. And whosoever has embraced Islâm (i.e. has become a Muslim by submitting to Allâh), then such have sought the Right Path."


The shaytaan (satan) can be human or jinn...

The Noble Qur'an - Al-An'aam 6:112
And so We have appointed for every Prophet enemies - Shayâtin (devils) among mankind and jinns, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it, so leave them alone with their fabrications.

Know your enemy...

The Noble Qur'an - Faatir 35:6
Surely, Shaitân (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.

The Noble Qur'an - Az-Zukhruf 43:62
And let not Shaitân (Satan) hinder you (from the right religion, i.e. Islâmic Monotheism), Verily, he (Satan) to you is a plain enemy.

Shaitaan tells you to fear people instead of Allah, swt...

The Noble Qur'an - Az-Zukhruf 43:62
It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ' [supporters and friends (polytheists, disbelievers in the Oneness of Allâh and in His Messenger, Muhammad May Allah's peace and blessings be on him)], so fear them not, but fear Me, if you are (true) believers.

The jinn's power is to Whisper/Deceive

The Noble Qur'an - An-Naas 114

1. Say: "I seek refuge with (Allâh) the Lord of mankind,

2. "The King of mankind,

3. "The Ilâh (God) of mankind,

4. "From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one's heart after one remembers Allâh),

5. "Who whispers in the breasts of mankind,

6. "Of jinns and men."

The Noble Qur'an - Al-An'aam 6:128
And on the Day when He will gather them (all) together (and say): "O you assembly of jinns! Many did you mislead of men," ...

The Noble Qur'an - Al-'Anaam 6:112
And so We have appointed for every Prophet enemies - Shayâtin (devils) among mankind and jinns, inspiring one another with adorned speech as a delusion (or by way of deception)....

The Noble Qur'an - An-Nahl 16:99-100
Verily! He has no power over those who believe and put their trust only in their Lord (Allâh).

His power is only over those who obey and follow him (Satan), and those who join partners with Him (Allâh) [i.e. those who are Mushrikûn - polytheists - see Verse 6:121].

The Noble Qur'an - Ibrahiim 14:22
And Shaitân (Satan) will say when the matter has been decided: "Verily, Allâh promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, so you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allâh (by obeying me in the life of the world). Verily, there is a painful torment for the Zâlimûn (polytheists and wrong-doers, etc.)."

The Noble Qur'an - Al-Israa' 17:61-65
And (remember) when We said to the angels: "Prostrate unto Adam." They prostrated except Iblîs (Satan). He said: "Shall I prostrate to one whom You created from clay?"

[Iblîs (Satan)] said: "See? This one whom You have honoured above me, if You give me respite (keep me alive) to the Day of Resurrection, I will surely seize and mislead his offspring (by sending them astray) all but a few!"

(Allâh) said: "Go, and whosoever of them follows you, surely! Hell will be the recompense of you (all) an ample recompense.

"And Istafziz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and any other call for Allâh's disobedience), make assaults on them with your cavalry and your infantry, mutually share with them wealth and children (by tempting them to earn money by illegal ways usury, etc., or by committing illegal sexual intercourse, etc.), and make promises to them." But Satan promises them nothing but deceit.

"Verily! My slaves (i.e the true believers of Islâmic Monotheism), you have no authority over them. And All-Sufficient is your Lord as a Guardian."

Supplication for one afflicted by whisperings in prayer or recitation...

Hadith - Sahih Muslim 5463, Narrated Uthman ibn Abul'As, r.a.
Uthman came to Allah's Messenger May Allah's peace and blessings be on him and said: Allah's Messenger, the Satan intervenes between me and my prayer and my reciting of the Qur'an and he confounds me. Thereupon Allah's Messenger May Allah's peace and blessings be on himsaid: That is (the doing of the Satan) who is known as Khinzab, and when you perceive its effect, seek refuge with Allah from it and spit* three times to your left. I did that and Allah dispelled that from me.

* this is a dry spit in the air

Seeking refuge IN the Jinn

The Noble Qur'an - Al-Jinn 72: 6-7
6. 'And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief.

7. 'And they thought as you thought, that Allâh will not send any Messenger (to mankind or jinns).

The Noble Qur'an - Ibrahiim 14:22
And Shaitân (Satan) will say when the matter has been decided: "Verily, Allâh promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, so you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Satan) as a partner with Allâh (by obeying me in the life of the world). Verily, there is a painful torment for the Zâlimûn (polytheists and wrong-doers, etc.)."

The Noble Qur'an - Al-An'aam 6:100-102
100. Yet, they join the jinns as partners in worship with Allâh, though He has created them (the jinns), and they attribute falsely without knowledge sons and daughters to Him. Be He Glorified and Exalted above (all) that they attribute to Him.

101. He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.

102. Such is Allâh, your Lord! Lâ ilâha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakîl (Trustee, Disposer of affairs, Guardian, etc.) over all things.

The Noble Qur'an - Al-An'aam 6:128
And on the Day when He will gather them (all) together (and say): "O you assembly of jinns! Many did you mislead of men," and their Auliyâ' (friends and helpers, etc.) amongst men will say: "Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us." He will say: "The Fire be your dwelling*place, you will dwell therein forever, except as Allâh may will. Certainly your Lord is All*Wise, All*Knowing."

Seeking Refuge FROM the Evil Jinn

Say " 'audhu billah" (I seek refuge in Allah) and other dhikr (remembrance of Allah, swt) when the evil whisper of Shaitaan comes upon you, such as


when becoming angry,

having confusing or disobedient thoughts,

when approached by arrogants who dispute the Truth of the ayats of Allah, swt,

when about to recite Qur'an,

or when in any situation that Quran and Sunnah teaches you is a result of the shaitaan.

The Noble Qur'an - Fussilat 41:36
And if an evil whisper from Shaitân (Satan) tries to turn you away (O Muhammad SAW) (from doing good, etc.), then seek refuge in Allâh. Verily, He is the All-Hearer, the All-Knower.

The Noble Qur'an - Al-A'raaf 7:200, 201
And if an evil whisper comes to you from Shaitân (Satan) then seek refuge with Allâh. Verily, He is All-Hearer, All-Knower.

Verily, those who are Al-Muttaqûn (the pious - see V.2:2), when an evil thought comes to them from Shaitân (Satan), they remember (Allâh), and (indeed) they then see (aright).

The Noble Qur'an - Ghaafir 40:56
Verily, those who dispute about the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allâh, without any authority having come to them, there is nothing else in their breasts except pride [to accept you (Muhammad SAW) as a Messenger of Allâh and to obey you]. They will never have it (i.e. Prophethood which Allâh has bestowed upon you). So seek refuge in Allâh (O Muhammad SAW from the arrogants). Verily, it is He Who is the All-Hearer, the All-Seer.

The Noble Qur'an - An-Nahl 16:98
So when you want to recite the Qur'ân, seek refuge with Allâh from Shaitân (Satan), the outcast (the cursed one).

Hadith - Al-Muwatta 51.10
Yahya related to me from Malik that Yahya ibn Said said, "When the Messenger of Allah May Allah's peace and blessings be on him was taken on the Night Journey, he saw an evil jinn seeking him with a torch of fire. Whenever the Messenger of Allah May Allah's peace and blessings be on him turned, he saw him. Jibril said to him, 'Shall I teach you some words to say? When you say them, his torch will be put out and will fall from him.' The Messenger of Allah May Allah's peace and blessings be on himsaid, 'Yes, indeed.' Jibril said, 'Say, 'I seek refuge with the Noble Face of Allah and with the complete words of Allah which neither the good person nor the corrupt can exceed, from the evil of what descends from the sky and the evil of what ascends in it, and from the evil of what is created in the earth and the evil of what comes out of it, and from the trials of the night and day, and from the visitations of the night and day, except for one that knocks with good, O Merciful!" "'

Audhu bi wajhi'llahi' l-karim wa bi kalimati'llahi't-tammati. Allati la yujawazu hunna barra wa la fajir, min sharri ma yanzil min as-sama, wa sharri ma yaruju fiha, wa sham ma dhara' fi'l-ard, wa sharri ma yakhruju minha, wa min fitani'l-layli wa'n-nahar, wa min tawariqi'l-layli wa'n-nahar illa tariqan yatruq bikhayr ya Rahman!

Say Bismillah and then the du'a below before entering the toilet area...

Hadith - Al-Tirmidhi 358, Narrated Ali ibn Abu Talib
Allah's Messenger May Allah's peace and blessings be on him said: The screen between the eyes of Jinn and the private parts of the sons of Adam as one of them enters the privy is that he should say: In the name of Allah. [This hadith has been transmitted by Tirmidhi and he said: It is a gharib hadith and its isnad is not sound.]

[Bismillahi] Allahumma inna 'audhu bika minal khubthi wal khabaa'ith.

[By the Name of Allah]. Oh Allah, I seek protection in You from unclean spirits, male and female. [Abu Dawud 4/264, Ahmad 2/389]

The ayat "Al-Kursi" (2:255) is well-known as a means for repelling mischievious jinn...

The Noble Qur'an - Al-Baqara 2:255
Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever, Living, the One Who sustains and protects all that exists. neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great (Ayat-ul-Kursi).

Hadith - Tirmidhi #2173, Narrated Jubayr ibn Nufayr [Darimi transmitted it in mursal form].
Allah's Messenger May Allah's peace and blessings be on him said, "Allah finished Surat al-Baqarah with two verses which I have been given from His treasure which is under the Throne; so learn them and teach them to your womenfolk, for they are a blessing, a means of a approach (to Allah) and a supplication."

Ibn Taimiya, Majmu, vol. 19, p. 55
"The numerous people who have experienced these events all confirm the amazing effectiveness of this verse in warding off jinn and breaking their spells. It [editor's note: ayat al-Kursi] has a great effect in repelling devils from humans, from the possessed and from those picked out by jinn, such as wrongdoers, people with bad tempers, those who follow their desires and lusts, musicians and those who become ecstatic through whistling and clapping. If these verses are read over them with sincerity to Allah, the jinn will leave. It will put an end to the mirages created by the jinn. It will also disclose the falseness of those, the brothers of the jinn, who perform miraculous acts. The jinn inspire their devotees with some knowledge that the ignorant think are miracles that Allah grants His pious servants. In fact, they are simply Shaytaan's acts of deception over his devotees, of those whom have earned Allah's wrath and those who have gone astray."

Hadith - Tirmidhi #2145, Narrated An-Nu'man ibn Bashir
Allah's Messenger May Allah's peace and blessings be on him said, "Two thousand years before creating the heavens and the Earth, Allah inscribed a book of which He sent down two verses with which He concluded surat al-Baqarah. The Devil will not come near a house in which they are recited three nights." [Tirmidhi and Darimi transmitted it, Tirmidhi saying this is a gharib tradition.]

Make du'a (supplication) such as the following:

The Noble Qur'an - Al-Baqarah 2:286
Allâh burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. "Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maulâ (Patron, Supporter and Protector, etc.) and give us victory over the disbelieving people."

Recite Surahs Al-Falaq (Chapter 113) and An-Nas (Chapter 114)..

Hadith - Al-Tirmidhi 1019, Narrated Abu Sa'id al-Khudri
The Prophet May Allah's peace and blessings be on him used to seek protection against the Jinn and the evil eye till surahs al-Falaq and an-Nas were revealed. After they were revealed he stuck to them and discarded everything beside them. [Transmitted by Tirmidhi]

Hadith - Al-Tirmidhi 4563, Narrated Abu Sa'id al-Khudri
Allah's Messenger May Allah's peace and blessings be on him used to seek refuge in Allah from jinn and the evil eye in men till the Mu'awwidhatan came down, after which he made use of them and abandoned everything else. [Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a hasan gharib tradition]

Action Items for the Muttaqun:


Recite the complete surah of al-Baqarah in your house.

Learn ayat-Al-Kursi and recite it frequently.

Learn the du'a in Qur'an 2:286.

Do not urinate in a hole.

Say Bismillah when changing clothes.

Seek refuge in Allah, swt, when approached by the evil whispers of Shaitaan.

Leave alone the shaitaan with their fabrications.

Do not fear the jinn, only Allah, swt. Know that jinn can be Muslim or shaitaan and are male or female. Know that the shaitaan can come to you as human or jinn.

07-05-2009, 02:07 PM

08-04-2009, 05:14 PM
Asalamualaikum, brother abu_musab461.

I have a question.
If I am in a place and I feel or detect a jinn in this place, can I say Asalamualaikum or say some words to the jinn ?. I.e say "I will not disturb you, so, dont disturb me".

08-04-2009, 06:42 PM
If it your own home, make adhaan with the intention to expell the jinn, because it is not allowed for any jinn to be in your home.

But if you are out side and maybe walking through a place where jinns might be, it is sufficient to read ayat al kursi to your self or in a whisper to protect your self.

They will not come near you or harm you or bother you, because they can see you are trying to protect your self from them- so you are not intending to harm them.

It was narrated from Sahl ibn Abi Salih that he said: My father sent me to Banu Harithah and there was a slave of ours —or a friend of ours—with me. Someone called him by name from behind a wall, and the one who was with me looked over the wall but did not see anything. I told my father about that and he said: "If I had realized that this would happen to you I would not have sent you. But if you hear a voice, give the call to prayer, for I heard Abu Hurayrah narrating that the Messenger of Allah (Peace and Blessing upon Him) said:

"If the call to prayer is given, the Shaytan runs away." Sahih Muslim, Kitab Al-Salah, Bab Fadl Al-Adhan wa Hurub Al-Shaytan, 1/290-291.

But do not try to communicate with them.

Anyway, you can't see or hear jinns in thier orginial invisible form, only when they take forms of things.

Allah Knows Best.

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