kids quran online blog: April 2011

Friday, April 29, 2011

Why do we yawn in Ramadaan when the devils have been chained up? And is the transmission of television pictures haraam?

It is well known that the devils are chained up in Ramadaan and that yawning comes from the Shaytaan, so why do we yawn in Ramadaan?

And it is known that making images of human beings is haraam, so is the transmission of television pictures regarded as haraam?.

Praise be to Allaah.

Al-Bukhaari (6226) and Muslim (2994) narrated from Abu
Hurayrah (may Allaah be pleased with him) that the Prophet (peace and
blessings of Allaah be upon him) said: “Allaah likes sneezing and dislikes
yawning, so if one of you sneezes and praises Allaah (by saying Al-hamdu
Lillaah), it is a duty upon every Muslim who hears him to say to him,
Yarhamuk Allaah (may Allaah have mercy on you). With regard to yawning,
it is from the Shaytaan so if one of you feels like yawning, let him
suppress it as much as he can, for if one of you yawns the Shaytaan laughs
at him.

Concerning the meaning of
that, it was said that the Shaytaan likes to see a person yawning because it
makes him look different and so he laughs at him. It does not mean that the
Shaytaan is the one who makes him yawn. And it was said that yawning is
attributed to the Shaytaan because yawning comes from fullness of the
stomach, which generates laziness, which happens under the influence of the
Shaytaan. Al-Nawawi (may Allaah have mercy on him) said: Yawning is
attributed to the Shaytaan because it promotes whims and desires, because it
stems from heaviness of the body, excessive relaxation and fullness of the
stomach. So what is meant is a warning against the thing that leads to that,
which is eating too much.

Al-Manaawi (may Allaah have mercy on him) said: It is
attributed to him because he is the one who calls for giving the self its
share of desires. What is meant here is to warn against the things that lead
to that, which is eating too much and eating one's fill, which makes the
body feel too heavy and tired to do acts of worship.

There should be no confusion stemming from the fact that
people yawn during Ramadaan even though the devils are chained up at that
time, because what is meant by saying that it is from the Shaytaan is that
he likes it. The fact that he likes it and approves of it does not mean that
he is not chained, rather that could happen even if he was chained.

Based on the view that this is caused by the influence of the
Shaytaan, either directly or indirectly, it was said that the ones who are
chained up during Ramadaan are the maarids among the devils (i.e., the
strong evil ones) only, and that others remain as they are, so yawning may
be caused by those who are not chained up.

But based on the view that what is meant by the chaining up
of the devils is that their influence on the believers is less during that
month than in other months, perhaps yawning results from the little
influence that they are still able to have during Ramadaan.
the answer to the question: How can sins happen in Ramadaan when the devils
are chained up?

From learning Quran online Blog

And important note that we want to discuss and share with you it is about Quran reading and doing Quran recitation online to understand it, Ramadan is the month when the beautiful the Holy Quran has been revealed. A miracle by the creator of the worlds, Allah (SWT) Should we not glorify him by reading quran the gift he has sent down for us and learn Arabic Quran by heart to feel the power of it and we as Muslim should try to learn quran with translation to understand it wile we do Quran memorization and let our heart fill will tears of glory and wash away our sins in the month of Ramadan many people teach quran and we should participate in teaching quran as much as we could because it is the noble cause to spread the word of Allah and the quran tutor will get the reword in the day of judgment “Will they not meditate on the Quran, or are there locks on the hearts”, Quran for kids , Surah Muhammad, Verse 24. Here is an interesting tajweed quran reciter where you can listen to quran from top Koran reciters and read the Koran with different translation and plz link to it and share it to promote islam

End from online Quran reciter blog

The story of magic against the Prophet (peace and blessings of Allaah be upon him) and its meaning

Is the hadith about the magic on Prophet (PBUH) authentic? i've heard alot about this.

Praise be to Allaah.

The hadeeth of magic against the Prophet (peace and
blessings of Allaah be upon him) is a saheeh hadeeth which was narrated by
al-Bukhaari, Muslim and other imams of hadeeth. Ahl al-Sunnah accept this
story and no one denies it except an innovator. There follows the text of
the hadeeth, its source, its meaning and the refutation by the scholars of
those who deny it.

It was narrated that ‘Aa’ishah (may Allaah be pleased with
her) said: A spell was put on the Prophet (peace and blessings of
Allaah be upon him) until he imagined that he had done a thing when he had
not done it. One day he made du’aa’ then he said: “Do you know that Allaah
has shown me in what lies my cure? Two men came to me and one of them sat at
my head and the other at my feet. One of them said to the other, ‘What is
ailing the man?’ He said: ‘He has been bewitched.’ He said: “Who has
bewitched him?’ He said: ‘Labeed ibn al-A’sam.’ He said, ‘With what?’ He
said: ‘With a comb, the hair that is stuck to it, and the skin of pollen of
a male date palm. He said: ‘Where is it?’ He said, ‘In the well of
Dharwaan.’” The Prophet (peace and blessings of Allaah be upon him)
went out to the well, then he came back and said to ‘Aa’ishah when he came
back: “Its date palms are like the heads of devils.” I said: “Did you take
it out?” He said: “No. Allaah has healed me, and I feared that that might
bring evil upon the people.” Then the well was filled in.

Narrated by al-Bukhaari, 3268; Muslim, 2189.

'A
comb

and the hairs stuck to it and.' The first one asked, 'Where
is that?'

The other replied, '(That is) in the well of Dharwan.' " So

Allah's Apostle along with some of his companions went

there and came back saying, "O 'Aisha, the color of its

water is like the infusion of Henna leaves. The tops of

the date-palm trees near it are like the heads of the

devils." I asked. "O Allah's Apostle? Why did you not

show it (to the people)?" He said, "Since Allah cured me,

I disliked to let evil spread among the people." Then he

ordered that the well be filled up with earth

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

Al-Maazari said: The innovators rejected this hadeeth and
claimed that it detracted from the status of Prophethood and cast aspersions
upon it. They said: Everything that leads to that is false. And they said
that accepting that meant that we could not be sure of the laws that he
prescribed, because it is possible that he imagined that he was seeing
Jibreel when he was not there, and that something had been revealed to him
when nothing had been revealed. Al-Maazari said: All of this is to be
rejected, because the evidence that the Prophet (peace and blessings of
Allaah be upon him) was truthful in what he conveyed from Allaah and that he
was infallible in conveying it is well established. The miracles bear
witness to his truthfulness and accepting something when there is evidence
to the contrary is false. With regard to some worldly matters for which he
was not sent and which have nothing to do with his message, then he was
exposed to the same as all other human beings, such as sickness. It is not
far-fetched to say that he could be made to imagine something with regard to
worldly matters that was not true, whilst at the same time he was protected
against such things with regard to matters of religion.

Some people said that what is meant by this hadeeth is that
he (peace and blessings of Allaah be upon him) imagined that he had had
intercourse with his wives when he had not done so. This is something that
people frequently imagine in their dreams, so it is not far-fetched to say
that he could have imagined that when he was awake.

I – Ibn Hajar – say: This is what is stated clearly in the
report of Ibn ‘Uyaynah that is narrated by al-Bukhaari, which says: “until
he thought that he had had intercourse with his wives when he had not done
so.”

‘Iyaad said: Thus it is clear that the witchcraft prevailed
over his body and physical faculties, not over his discernment and beliefs…

Al-Mahlab said: The protection of the Prophet (peace and
blessings of Allaah be upon him) against the devils does not mean that they
would not try to harm him. In al-Saheeh it is narrated that a devil
wanted to spoil his prayer but Allaah protected him against him. The same
applies to witchcraft; the harm that affected him did not have any impact on
his conveying of the message, rather it was akin to any other kind of
sickness that afflicted him, such as having difficulty in speaking or doing
certain things, or experiencing illusions that did not last. Rather it
passed and Allaah foiled the plots of the devils. End quote.

Fath al-Baari, 10/226, 227

Ibn al-Qayyim (may Allaah have mercy on him) said:

How the Prophet (peace and blessings of Allaah be upon
him) was guided to treat the spell which Jews cast on him:

This has been denied by some people who said that this could
not have happened to him, and they thought that it was a shortcoming and a
fault. But it is not as they think, rather it comes under the heading of
sickness and pain that befell him; it is a kind of illness which befell him
just as he was also affected by poison – there is no difference between the
two. It is proven in al-Saheehayn that ‘Aa’ishah (may Allaah be
pleased with her) said: “The Messenger of Allaah (peace and blessings
of Allaah be upon him) was bewitched until he thought that he had had
intercourse with his wives when he had not done so, and that is the worst
kind of witchcraft.” Al-Qaadi ‘Iyaad said: Witchcraft is a kind of sickness
which happened to him like other kinds of sickness. That cannot be denied
and it does not detract from his Prophethood.

With regard to his
imagining that he had done something when he had not done it, that does not
have any impact on his truthfulness, because of the evidence to that effect
and the scholarly consensus that he was protected from that. Rather it was
one of the matters of this world which are not the reason for which he was
sent, and which are not the basis of his virtue and in which he was like all
other human beings. It is not far-fetched to say that he might imagine some
things that were not real, then things became clear to him later on, as
indeed happened. End quote.

Zaad al-Ma’aad, 4/124

So it is clear that the hadeeth is saheeh, and that it does
not detract from the status of Prophethood. Allaah, may He be glorified and
exalted, protected His Prophet (peace and blessings of Allaah be upon
him) and made him infallible before this spell was cast, during it and
afterwards. The spell did no more than make the Prophet (peace and
blessings of Allaah be upon him) think that he had had intercourse with his
wives when he had not done so; it had to do with a purely worldly matter,
and had nothing to do with his conveying of the message at all. The words of
the scholars quoted above are sufficient, and whoever wants to know more may
refer to Fath al-Baari and Zaad al-Ma’aad.

And Allaah knows best.

From learning Quran online Blog

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Do the jinn play any role in causing miscarriage or deformity of the foetus?

Are the jinn able to affect the foetus in his mother’s womb by causing a miscarriage or causing him to be deformed?.

Praise be to Allaah.

You should know that
Allaah is the One Who creates the foetus in his mother’s womb. Allaah says
(interpretation of the meaning):

“He creates you in the wombs of your mothers, creation
after creation in three veils of darkness. Such is Allaah your Lord. His is
the kingdom. Laa ilaaha illa Huwa (none has the right to be worshipped but
He). How then are you turned away?”

[al-Zumar 39:6]

He is the One Who shapes him as He wills. Allaah says
(interpretation of the meaning):

“He it is Who shapes you in the wombs as He wills. Laa
ilaaha illa Huwa (none has the right to be worshipped but He), the
All-Mighty, the All-Wise”

[Aal ‘Imraan 3:6]

He is the One Who decides how long the foetus will remain and
when he will emerge. Allaah says (interpretation of the meaning):

“Allaah knows what every female bears, and by how much the
wombs fall short (of their time or number) or exceed. Everything with Him is
in (due) proportion”

[al-Ra’d 13:8]

Shaykh al-Shanqeeti (may Allaah have mercy on him) said,
after mentioning the different views on the meaning of this verse:

All of these opinions
boil down to one thing, which is that Allaah knows by how much the wombs
fall short or exceed. This falling short may mean a shortfall in numbers, or
the lack of a limb in the foetus, or a shortfall in the length of the
pregnancy, if she miscarries before the usual term. And this exceeding may
mean an additional limb, or additional numbers, or exceeding the usual
length of pregnancy. Allaah knows all that, and the verse includes all that.
End quote.

Adwa’ al-Bayaan, 3/73.

Thus you should know that the idea that there is something
that is called the taabi’ or tabee’ah in the womb, which causes miscarriage
or deformity of the foetus, is an idea which has no validity. It is one of
the myths of the common folk.

The scholars of the Standing Committee were asked:

I got married on the eighth of Dhu’l-Hijjah 1403 AH. The
woman whom I married is the daughter of my maternal aunt. On the first day
of Ramadaan 1405 AH Allaah blessed me with a boy whom I called Moosa. In
Sha’baan of 1406 AH my wife miscarried a foetus after the third month.

In Rabee’ al-Awwal of 1407 AH, Allaah caused my son Moosa to
die. As I told you, my wife is the daughter of my maternal aunt, and after
my son Moosa died, my aunt – who is my wife’s mother – came to me and said
to me that she had gone to a man who has knowledge of the Book and said that
this man had said to her that there is a taabi’ah – or a tabee’ah – from
among the jinn with my wife, who kills her children out of envy (hasad) and
resentment because of what she has. This man could put a stop to that
tabee’ah or taabi’ah from among the jinn.

I refused that, and on the third day of Sha’baan last year,
1407 AH, Allaah blessed me with a daughter whom I called Mastoorah, but
Allaah caused her to die the day she was born. My aunt came to me and said
to me: Didn’t I tell you to go to that man and put an end to this matter?
She insisted that we go to him and my father also insisted that we should go
to that man who could put a stop to that taabi’ah or tabee’ah. I asked them
to wait a while, so that perhaps Allaah would inspire me, and praise be to
Allaah Who has guided me to write this letter to you, in the hope that
Allaah will enable you to advise us on this matter, knowing that this matter
is causing me constant anguish.

They replied:

You have done well by refusing to go with your aunt – the
mother of your wife – to a man who claims to have knowledge of the Book,
because he is a kaahin (sorcerer). You have also done well by asking the
people of knowledge for the right answer. You should recite ruqyahs
prescribed in Islam for yourself and your wife and the children with whom
you have been blessed. Recite al-Faatihah over each of them, and the three
mu’awwidhaat – Qul Huwa Allaahu Ahad, Qul A’oodhu bi Rabb il-Falaq
and Qul A’oodhu bi Rabb il-Naas (the last three soorahs of the
Qur’aan). After each time, blow into your palms and wipe them over the face
and the front of the body. And recite this du’aa’:

U’eedhuka bi kalimaat Allaah al-taammati min kulli
shaytaanin wa haammah wa min kulli ‘aynin laammah
(I seek refuge for you in the perfect words of Allaah, from every devil and
every poisonous reptile, and from every evil eye)

I also advise you to buy the following books: al-Adhkaar
al-Nabawiyyah by Imam al-Nawawi, al-Kalim al-Tayyib by Ibn
Taymiyah, and al-Waabil al-Sayyib by Ibn al-Qayyim, for they contain
many beneficial dhikrs and ruqyahs that are prescribed in Islam. End quote.

Fataawa al-Lajnah al-Daa’imah,
1/619, 620

They were also asked:

Some people who do not
have children are advised by others to buy a billy goat, which should be of
a certain colour, such as black; they tell them to tether it in their house
for a certain length of time, and they say the reason why they are not
having children is because of a female jinn called a taabi’ah. They claim
that if the billy goat is kept in the house, this will prevent that jinn
from entering the house, and that will result in the wife becoming pregnant.
What is the ruling on that?

They replied:

It is not permissible to do that, and this is a kind of
sorcery. There is no sound basis for what has been mentioned; rather it is
lies and falsehood. End quote.

Fataawa al-Lajnah al-Daa’imah,
1/584.

And Allaah knows best.

From learning Quran online Blog

End from online Quran reciter blog

Will the repentance of a witch be accepted?

Will the repentance of a witch (practitioner of witchcraft) be accepted by Allaah? Because I heard that a witch asked the Sahaabah about repenting after the death of the Messenger (peace and blessings of Allaah be upon him) and no one answered her. What did they say to her? Would her faith benefit her before Allaah? Why do the scholars issue fatwas about the acceptance of the witch’s repentance in this case?.

Praise be to Allaah.

Learning witchcraft and practising it constitute kufr. Allaah
says (interpretation of the meaning):

“They followed what the
Shayaateen (devils) gave out (falsely of the magic) in the lifetime of
Sulaymaan (Solomon). Sulaymaan did not disbelieve, but the Shayaateen
(devils) disbelieved, teaching men magic and such things that came down at
Babylon to the two angels, Haaroot and Maaroot, but neither of these two
(angels) taught anyone (such things) till they had said, ‘We are for trial,
so disbelieve not (by learning this magic from us).’”

[al-Baqarah 2:102]

A practitioner of witchcraft may do something that makes him
an apostate, so he commits kufr and should be executed for his apostasy. Or
he may practise witchcraft by doing something that does not constitute kufr.
In that case there is a difference of scholarly opinion, but the correct
view is that he should also be executed if it is proven that he is a
practitioner of witchcraft. This is what the Sahaabah (may Allaah be pleased
with them) did and enjoined other to do. If he is executed, he should not be
washed or shrouded or buried in the Muslim graveyard.

There should be no hesitation in executing the practitioner
of witchcraft, whether we say that he is a kaafir or not, because this is
what is proven from the companions of the Prophet (peace and blessings
of Allaah be upon him). Executing him prevents the spread of evil and serves
as a deterrent to his fellow practitioners of witchcraft.

If a practitioner of witchcraft repents sincerely to Allaah,
then Allaah will accept his repentance. This is between him and his Lord,
before the matter reaches the courts. But if the matter reaches the Islamic
court, then the qaadi should execute him without asking him to repent, so as
to rid society of his evil. But it is not permissible for any individual to
carry out the hadd punishment by himself, rather the matter must be referred
to the authorities.

There follow some fatwas of the scholars on this matter:

1 – Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on
him) said:

If a practitioner of witchcraft repents sincerely to Allaah,
that will benefit him before Allaah, for Allaah accepts repentance from the
mushrikeen and others, as He says (interpretation of the meaning):

“And
He it is Who accepts repentance from His slaves, and forgives sins”

[al-Shoora 42:25]

“And all of you beg Allaah to forgive you all, O
believers, that you may be successful”

[al-Noor 24:31]

But in this world it is
not accepted. The correct view is that he is to be executed. If it is proven
to the court that he is a practitioner of witchcraft, then he should be
executed, even if he says, “I have repented.” His repentance between him and
Allaah is valid, if he is sincere, and that will benefit him before Allaah,
but according to the Islamic ruling he is to be executed, just as ‘Umar
executed the practitioners of witchcraft, because their evil is great. They
may say, “We have repented,” but they may be lying, and the people will be
harmed and may not be safe from their evil because of the repentance that
they show. So they should be executed, and their repentance will benefit
them before Allaah if they are sincere. End quote.

Majmoo’ Fataawa al-Shaykh Ibn Baaz,
8/111

2 – The Shaykh (may Allaah have mercy on him) also said:

The correct view according to the scholars is that the
practitioner of witchcraft should be executed without being asked to repent,
because of the seriousness of their evil. Some scholars are of the view that
they should be asked to repent, and that they are like any other kaafirs who
should be asked to repent. But the correct scholarly view is that they
should not be asked to repent because their evil is so great, and because
they conceal their evil and their kufr; they may claim to have repented but
they are lying, and may cause a great deal of harm to people as a result.
Hence the scholars were of the view that the one who is known and proven to
be a practitioner of witchcraft should be executed even if he claims that he
has repented and that he regrets what he has done; he should not be
believed.

Hence it is narrated that ‘Umar (may Allaah be pleased with
him) wrote to the commanders of the troops telling them to execute every
practitioner of witchcraft they found, so as to guard against their evil.
Abu ‘Uthmaan al-Nahdi said: “We executed three practitioners of witchcraft.”
This is how it was narrated in Saheeh al-Bukhaari from Bajaalah ibn ‘Abdah.
[It was also narrated by Abu Dawood with a saheeh isnaad, and the original
report is in al-Bukhaari].

And it is narrated in a saheeh report that Hafsah executed a
slave woman of hers because she found out that she was engaging in
witchcraft. And when the great Sahaabi Jundub ibn ‘Abd-Allaah (may Allaah be
pleased with him) saw a practitioner of witchcraft playing with his head –
making the people think that he was cutting off his head and putting it back
– he approached him without him realizing and killed him, and said: “Now put
your head back if you are telling the truth!”

Conclusion: the evil of the practitioners of witchcraft is
great, hence it is obligatory to execute them. If the authorities know that
they are practitioners of witchcraft, and that is proven with shar’i
evidence, then they have to execute them, so as to protect society from
their evil and corruption. End quote.

3 –The Shaykh also said (8/111):

If he is executed, the funeral prayer should not be offered
for him, and he should not be buried in the graveyard of the Muslims; he
should be buried in the graveyard of the kaafirs. He should not be buried in
the graveyard of the Muslims, the funeral prayer should not be offered for
him, and he should not be washed or shrouded. We ask Allaah to keep us safe
and sound.

4 – He also said:

The ruling on the practitioner of witchcraft who is known to
make people imagine things, or whose actions result in harm for people, such
as causing people to see things that are not there, making a man beloved to
his wife or a wife beloved to her husband, or the opposite, which causes
harm to people, if that is proven by means of evidence in the Islamic court,
then this practitioner of witchcraft must be executed and his repentance
should not be accepted even if he repents.

We have quoted above the report narrated from ‘Umar (may
Allaah be pleased with him), who ordered his commanders to kill the
practitioners of witxhcraft so as to prevent their mischief on earth and to
stop them disturbing the Muslims and causing harm to people. As soon as they
are found out, then it is obligatory for the Muslim leaders to execute them
even if they say “We have repented”, because there is no guarantee. If they
are sincere in their repentance, that will benefit them before Allaah,
because of the general meaning of the verse in which Allaah says
(interpretation of the meaning):

“And He it is Who accepts
repentance from His slaves, and forgives sins, and He knows what you do”

[al-Shoora 42:25]

If a person comes
to the authorities without having been found out and tells them that he has
repented, and that in the past he used to do such and such, but he has
repented to Allaah and he seems outwardly to be good, then his repentance
should be accepted, because he has come voluntarily, seeking goodness and
announcing his repentance without having been found out and without anyone
making any claims against him. So if he comes in a manner that does not
suggest any kind of trickery, then his repentance should be accepted,
because he has come repenting and expressing regret, like any other kaafir
who may have a bad past, then Allaah blesses him by enabling him to repent
without being forced do that by anyone and without anyone making any claims
against him. End quote.

Majmoo’
Fataawa al-Shaykh Ibn Baaz (8/81, 82)

5 – The scholars
of the Standing Committee said:

If the
practitioner of witchcraft does any act of kufr in his magic, then he is to
be executed as a hadd punishment for his kufr. If it is proven that he
killed by means of his magic someone whose life is protected by sharee’ah,
then he should be executed as a qasaas punishment. If he did not do any act
of kufr or kill anyone by means of his magic, then there is a difference of
scholarly opinion with regard to executing him for his witchcraft. But the
correct view is that he should be executed as a hadd punishment for his
apostasy. This is the view of Abu Haneefah, Maalik and Ahmad (may Allaah
have mercy on them), because his magic ipso facto means that he is a kaafir,
because the verse (interpretation of the meaning):

[al-Baqarah 2:102]

indicates that all
practitioners of witchcraft are kaafirs. And it is proven in
Saheeh al-Bukhaari
that Bajaalah ibn ‘Abdah said: ‘Umar ibn al-Khattaab (may Allaah be pleased
with him) wrote saying: Execute every practitioner of witchcraft, male or
female, and we executed three practitioners of witchcraft. And it was
narrated that Hafsah, the Mother of the Believers (may Allaah be pleased
with her) ordered that a slave girl of hers who had put a spell on her be
executed, and she was executed. Narrated by Maalik in al-Muwatta’.
And it is proven that Jundub said: The punishment for the practitioner of
witchcraft is a
blow with the sword. Narrated by al-Tirmidhi
who said: the correct view is that it is mawqoof.

Based on this, the ruling on the practitioner of witchcraft asked about in
the question is that he should be executed according to the correct
scholarly view. The one whose job it is to confirm that witchcraft has taken
place and to carry out the punishment is the ruler who is charge of the
Muslims’ affairs, so as to ward off mischief and close the door to chaos.
End quote.

Fataawa al-Lajnah al-Daa’imah,
1/551-553

– Shaykh Ibn

‘Uthaymeen
said:

Is this execution a hadd punishment or killing him because of his kufr?

Both are possible, based on the details about the kufr of the practitioner
of witchcraft that we have discussed above. But based on the above
discussion we say: if a person’s witchcraft constitutes kufr, then his
execution is that of an apostate, but if his witchcraft does not constitute
kufr, then it comes under the heading of protection against serious harm,
and it must be implemented as the ruler sees fit.

Conclusion:

Practitioners of witchcraft must be executed, whether or not we say that it
is because of their kufr, because they make people sick and may even kill
them, they cause separation between husband and wife, and vice versa, and
they may bring about reconciliation between enemies and thus attain their
goals. One of them may bewitch a person to make him like him and get what he
wants from him, such as if one of them bewitches a woman in order to have
his way with her, and because they spread mischief on earth. So it is
obligatory for the authorities to execute them without asking them to
repent, so long as that is done to ward off their harm and the great damage
they may cause. The hadd punishment has nothing to do with being asked to
repent; when the offender is caught the hadd punishment must be carried out.
End quote.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 9/508, 509. This is a
commentary on Kitaab al-Tawheed.

7
– Shaykh Ibn ‘Uthaymeen also said:

The view that (practitioners of witchcraft) should be executed is in
accordance with the principles of sharee’ah, because they spread mischief on
earth and their mischief is one of the greatest forms of mischief. So
executing them is obligatory for the ruler, and it is not permissible for
the ruler to fail to execute them, because if such people are left alone and
their actions become widespread, they will cause mischief in their own land
and in the land of others. But if they are executed the people will be safe
from their evil and the people will be deterred from indulging in
witchcraft. End quote.

Majmoo’
Fataawa al-Shaykh Ibn ‘Uthyameen (9/509). This is a commentary on
Kitaab al-Tawheed.

And Allaah knows best.

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The life and dwelling places of the jinn

I have read your explanation on Jinn (Reference No: 2340 ).

Can you please explain further, such as Jinn’s Life style, Housing, Children, Family life, Prayers (i. e. is it like ours), Burial after death, is normal Haram and Halal things applicable?, Do they fight each other like human, Categories (i. e. like ours blacks, Europeans, this country that country etc), do they effected by natural things like Rain, Winds, Earthquakes etc...

Praise be to Allaah.

Firstly:

The jinn are part of the creation of Allaah, and they are His
slaves who are accountable and subject to commands and prohibitions, just
like human beings. There are believers, disbelievers and evildoers among
them. Those of them who do good will enter Paradise and those who do evil
will deserve to be punished. Allaah says (interpretation of the meaning):

“And I (Allaah) created not the jinn and
mankind except that they should worship Me (Alone)”

[al-Dhaariyaat 51:56]

And Allaah says concerning the jinn (interpretation of the
meaning):

“‘There are among us some that are righteous,
and some the contrary; we are groups having different ways (religious
sects).’”

[al-Jinn 72:11]

“And of us some are Muslims (who have
submitted to Allaah, after listening to this Qur’aan), and of us some are
Al‑Qaasitoon (disbelievers
those who have deviated from the Right Path). And whosoever has embraced
Islam (i.e. has become a Muslim by submitting to Allaah), then such have
sought the Right Path.

15. And as for the Qaasitoon (disbelievers
who deviated from the Right Path), they shall be firewood for Hell”

[al-Jinn 72:14, 15]

With regard to their being accountable and subject to
commands and prohibitions, the scholars are unanimously agreed that they are
accountable. Some of the scholars suggested that the accountability to which
they are subject is exactly the same as that to which human beings are
subject, whilst others suggested that their accountability is in accordance
with their abilities and capabilities. Shaykh al-Islam Ibn Taymiyah (may
Allaah have mercy on him) said:

They are enjoined concerning basic matters and minor issues
according to their nature; they are not like human beings in essence and
reality, so the commands and prohibitions to which they are subject are not
like those to which humans are subject, but they have in common with humans,
the fact that they are subject commands and prohibitions, and rulings on
what is permitted and what is forbidden. Concerning this I know of no
dispute among the Muslims. End quote.

Majmoo’ al-Fataawa, 4/233.

With regard to their lives and dwelling places, they are like
all other creatures, they have their own lives, they get married and produce
offspring. Allaah says of Iblees (Interpretation of the meaning):

“Will you then take him (Iblees) and his
offspring as protectors and helpers rather than Me while they are enemies to
you?”

[al-Kahf 15:50]

With regard to their dwellings, they often gather in ruins
and unclean places like toilets and garbage dumps. The Prophet (peace
and blessings of Allaah be upon him) said: “These toilets are haunted
(inhabited by devils), so when anyone of you goes to the toilet let him say,
‘A’oodhu Billaahi min al-khubthi wa’l-khabaa’ith (I seek refuge
Allaah from the male and female devils).” Narrated by Abu Dawood, 6; classed
as saheeh by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah, 1070.

With regard to the phrase al-khubthi wa’l-kabaa’ith
(translated above as “male and female devils”), it has been suggested that
al-khubth may mean evil and al-khabaa’ith may mean evil spirits, which
includes both male and female devils.

There is no doubt that the jinn die, for they are included in
the words of Allaah (interpretation of the meaning):

“Whatsoever is on it (the earth) will perish”

[al-Rahmaan 55:26]

It should be noted that the world of the jinn is the world of
the unseen, and we do not know anything about it except that which Allaah
has told us in His Book or on the lips of His Messenger (peace and
blessings of Allaah be upon him).

Based on this, we cannot say anything about them except that
which has been narrated in the texts of Islam; anything other than that is
hidden from us. Allaah says (interpretation of the meaning):

“And follow not (O man, i.e., say not, or do not, or
witness not) that of which you have no knowledge. Verily, the hearing, and
the sight, and the heart of each of those ones will be questioned (by
Allaah)”

[al-Isra’ 17:36]

For more information on this topic, see the book ‘Aalim
al-Jinn wa’l-Shayateen by Dr ‘Umar Sulaymaan al-Ashqar.

[Translator’s note: this book is available in English under
the title The World of the Jinn and Devils in the Light of the Qur’aan
and Sunnah, published as Vol. 3 of the Islamic Creed Series by the
International Islamic Publishing House, Riyadh, Saudi Arabia.]

It should be noted that Allaah has given us information about
the jinn and other creatures for our benefit, and what He has concealed from
us we do not need to know. If knowing that was essential for us, Allaah
would have told us. Hence we should not concern ourselves with such matters
or look into the mysteries of the jinn which can only be known through
revelation.

What a person should ask about is his religion, its acts of
worship and beliefs, what he should do, and other important matters which
have been enjoined or forbidden, so that he can be a true slave of Allaah.

In the companions of the Prophet (peace and blessings of
Allaah be upon him) we have a good example. They did not ask the Messenger
(peace and blessings of Allaah be upon him) about such matters in which
there is no benefit in knowing and no harm in not knowing.

I ask Allaah to bless us with beneficial knowledge and enable
us to do righteous deeds.

And Allaah knows best.

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Is witchcraft real? Is it permissible to seek treatment from practitioners of witchcraft

Is there anything such as witch doctors? What should we do if someone says "I don't believe in magic" because "this is just an illusion"?.

Praise be to Allaah.

Sihr (witchcraft or magic) is a word
referring to something hidden. It is real and there are kinds of witchcraft that may affect people psychologically and physically, so that they
become sick and die, or husbands and wives are separated. Its effects happen by the will of Allaah. It is a devilish action, most of which is only
achieved by means of shirk and drawing close to the jinn and shayaateen (devils) by means of that which they love, and it is based on associating
others with Allaah (shirk).

There are doctors who are also practitioners
of witchcraft, who treat people by means of seeking the help of the jinn. They claim to have knowledge of the sickness with no need to identify
it, and they prescribe for the patient foods and drinks that bring him closer to his allies among the devils. He may tell them to slaughter a pig
whilst saying “Bismillaah” over it, or to slaughter a permissible animal without saying “Bismillaah”, or when saying the name of one of the
devils.

This is kufr or disbelief in Allaah, and it
is not permissible under any circumstances to go to people like these. The hadd punishment for these people is execution. It has been proven from
three of the Sahaabah (may Allaah be pleased with them) that the practitioners of witchcraft are to be put to death.

The Standing Committee was asked a question
about this matter, in which it was said:

Please note that in Zambia there is a Muslim
man who claims that he has with him a jinn, and the people come to him and ask him to treat their sicknesses, and this jinn states what their
treatment should be. Is that permissible?

They replied:

It is not permissible for that man to use the
jinn, and it is not permissible for the people to go to him seeking treatment for sickness through his using the jinn, or to meet any other need
by this means.

Seeking treatment through human medical
doctors and using permissible medicines is sufficient and means that there is no need for that, and it keeps people safe from the sorcery of the
magicians.

It was narrated in a saheeh report that the
Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his
prayer will not be accepted for forty days.” Narrated by Muslim.

And it was narrated by the authors of
al-Sunan and by al-Haakim, who classed it as saheeh, that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to
a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad.”

This man and his companions from among the
jinn are regarded as being among the fortune-tellers and soothsayers, so it is not permissible to ask them anything or to believe them.

Fataawa al-Lajnah al-Daa’imah,
1/408, 409

Shaykh ‘Abd al-‘Azeez ibn Baaz said:

Given that there are so many charlatans
lately, who claim to be doctors and to treat people by means of magic and witchcraft, and they have become widespread in some countries and they
exploit the naïveté of the ignorant, I thought that in the spirit of sincerity towards Allaah and His slaves, that I should explain the grave
danger that this poses to Islam and the Muslims, because it involves dependence on something other than Allaah and going against His command and
the command of His Messenger (peace and blessings of Allaah be upon him), so I say, seeking the help of Allaah:

It is permissible to seek treatment according
to scholarly consensus. The Muslim may go to a doctor to seek treatment for internal diseases, injuries, nervous complaints, etc, so that he can
identify the disease and treat it in an appropriate manner, using medicines that are permissible according to sharee’ah, based on his knowledge of
medicine, because this comes under the heading of using the ordinary means, and it is not contrary to the idea of putting one's trust in Allaah.
Allaah has sent down the disease but He has also sent down with it the cure; those who know it know it and those who do not do not. But Allaah has
not created the healing for His slaves in that which He has forbidden to them, so it is not permissible for the sick person to go to a soothsayer
who claims to know the unseen, in order to find out from them what is wrong with him. And it is not permissible for him to believe what they tell
him, because they speak of the unseen without knowledge, or they summon the jinn and seek their help in doing what they want. The ruling on these
people is that they are kaafirs and misguided, because they claim to have knowledge of the unseen. Muslim narrated in his Saheeh that the
Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not
be accepted for forty days.” And it was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of
Allaah be upon him) said: “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad
(peace and blessings of Allaah be upon him).” Narrated by Abu Dawood and by the four authors of al-Sunan; classed as saheeh by al-Haakim
who narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller or soothsayer and believes
what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allaah be upon him).” And it was narrated that
‘Imraan ibn Husayn (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He does
not belong to us who observes bird omens or has that done for him, or who seeks divination or who has that done for him, or who practices
witchcraft or has that done for him. Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad
(peace and blessings of Allaah be upon him).” Narrated by al-Bazzaar with a jayyid isnaad.

These ahaadeeth demonstrate that it is
forbidden to go to soothsayers, fortune-tellers, witches and the like, and ask them questions and believe them, and a warning is issued to those
who do that. Community leaders and those in positions of power and authority must forbid going to fortune-tellers, soothsayers and the like, and
not allow anyone who deals in such things to operate in the marketplaces or elsewhere. They should denounce them emphatically, and denounce those
who go to them. We should not be deceived by the fact that they may get things right sometimes, or by the fact that many people go to them,
because they are ignorant and the people should not be deceived by them. The Prophet (peace and blessings of Allaah be upon him) forbade
going to them, asking them questions and believing them, because that is a great evil, a serious danger and leads to bad consequences, and because
they are immoral liars. These ahaadeeth also indicate that soothsayers and witches are also kaafirs, because they claim to have knowledge of the
unseen, which is kufr, and because they only reach their goals by serving the jinn and worshipping them instead of Allaah, which is kufr or
disbelief in Him and associating others with Him (shirk). The one who believes them and their claims to have knowledge of the unseen is like them.
Everyone who goes to these people and deals with them, is disowned by the Messenger of Allaah (peace and blessings of Allaah be upon him). It
is not permissible for the Muslim to accept what they claim is a kind of treatment, such as their muttering mumbo-jumbo or pouring lead and other
kinds of nonsense that they do. This is a kind of sorcery and deception of the people. Whoever accepts that is helping them in their falsehood and
kufr.

Majmoo’ Fataawa al-Shaykh Ibn Baaz,
3/274-281.

Secondly:

With regard to witchcraft (sihr), it is real
and is not an illusion, and it may have an effect by Allaah’s leave.

Al-Quraafi said: Sihr is real, and the
person against whom it is done may die, or his nature or habits may be changed, even if he does not deal with it himself. This was the view of
al-Shaafa’i and Ibn Hanbal…

Al-Furooq,
4/149.

The Mu’tazalis, Qadaris and some of the
scholars held a different view, but no attention should be paid to that. Al-Quraafi and others mentioned that the Sahaabah were unanimously agreed
that it is real before there appeared those who denied that.

The evidence of Ahl al-Sunnah concerning that
is as follows:

1.
Allaah says (interpretation of the meaning):

“but the Shayaateen (devils) disbelieved,
teaching men magic and such things that came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught
anyone (such things) till they had said, “We are for trial, so disbelieve not (by learning this magic from us).” And from these (angels) people
learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave. And they learn
that which harms them and profits them not”

[al-Baqarah 2:102]

This verse clearly indicates what we are
trying to say, which is that sihr (witchcraft) is real, and that the practitioner of witchcraft may create a division between a man and his wife
thereby, and that he may harm people by means of his witchcraft, but he cannot do any harm except by Allaah’s leave.

2.
Allaah says (interpretation of the meaning):

“And from the evil of those who practise
witchcraft when they blow in the knots”

[al-Falaq 113:4]

“those who practise witchcraft when they
blow in the knots” refers to female witches whose witchcraft involved tying knots then blowing into them. If witchcraft were not something
real, Allaah would not have commanded us to seek refuge from it.

3.
Further evidence is provided by the fact that the Prophet (peace and blessings of Allaah be upon
him) was bewitched by the Jew Labeed ibn al-A’sam. This is a saheeh hadeeth that was narrated by al-Bukhaari and Muslim.

Ibn al-Qayyim said: The witchcraft which
can cause sickness, lethargy, mental sickness, love, hatred and delusions is something that does exist and is known by the masses. Many people
know it from experience.

Al-Tafseer al-Qayyim,
p. 571

Thirdly:

There are many kinds of witchcraft, including
illusions and deceiving the eyes. But not all sihr is like that. Some of the scholars listed different kinds of witchcraft, and counted eight
kinds, the most well known of which are:

1.
Knots and incantations

i.e., reciting words and mumbo-jumbo by means
of which the witch is able to use the devils to do what he wants of harming the person being bewitched. But Allaah says (interpretation of the
meaning):

“… but they could not thus harm anyone
except by Allaah’s Leave”

[al-Baqarah 2:102]

2.
Sleight of hand.

They become skilled in this by means of
practice and training to do things quickly, and bring out something hidden.

For example, the magician may bring a dove
and strange it in front of the audience, then he hits it with his hand and it gets up and flies.

But in fact there was a kind of anaesthetic
in his hand and he made it smell it and made the audience think that he had strangled it and killed it, then when he hits it, he wakes it up from
that stupor.

3.
Bewitching the eyes.

This is very common among the liars; the
magician does not really put a sword in his body, rather he bewitches the eyes of the audience, and puts the sword by his side, but the bewitched
people think that he puts it through his middle.

These tricksters have become well known among
us, because among the audience there are those who protected themselves with Qur’aan and dhikr, and remembered Allaah a great deal whilst sitting
in the gathering watching the magician, so they saw what really happened, unlike what those who were bewitched saw.

4.
Using chemicals

This is done well by those who know how
substances react with one another, thus producing a substance that is not affected by some other substances, such as the Sufi Rifaa’iyyah who make
people think that they are not affected by fire, when in fact they coat themselves with some fireproof substances. Shaykh al-Islam Ibn Taymiyah
(may Allaah have mercy on him) challenged them to wash with hot water before entering the fire and they refused because this would have exposed
their deceit.

And there are many other things that the
practitioners of witchcraft do, which could not happen unless Allaah decreed it.

See Tafseer Ibn Katheer, 1/146;
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/178; al-Sihr by Shaykh ‘Umar al-Ashqar.

And Allaah knows best.

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Undoing witchcraft by using witchcraft like it

Is it permissible to undo witchcraft by using witchcraft?.

Praise be to Allaah.

Praise be to
Allaah and blessings and peace be upon the Messenger of Allaah and his
family and companions.

Undoing the
effects of witchcraft on one who has been bewitched means that one of the
following two scenarios must apply:

1 – That the
ruqyahs prescribed in sharee’ah and the prayers for refuge with Allaah that
are narrated from the Prophet (peace and blessings of Allaah be upon
him) and permissible medicines are used. There is nothing wrong with that,
but one must be careful to adhere to the guidelines prescribed in Islam with
regard to ruqyah. See question no.
12918.

2 – That the
witchcraft is treated by means of witchcraft, which means getting close to
the jinn by means of offering sacrifices and other kinds of acts of worship.
This is not permissible, because this is a devilish action, and indeed it is
major shirk and we must avoid it. Similarly it is not permissible to treat
the problem by asking fortune-tellers, soothsayers and magicians for help
and doing what they say, because they are not believers and they are liars
and evildoers who claim to have knowledge of the unseen and who deceive
people. The Messenger of Allaah (peace and blessings of Allaah be upon
him) warned us against going to them and believing what they say. He
(peace and blessings of Allaah be upon him) said: “Whoever goes to a
fortune-teller and asks him about something, his prayer will not be accepted
for forty days.” And he (peace and blessings of Allaah be upon him)
said: “Whoever goes to a soothsayer and believes what he says has
disbelieved in that which was revealed to Muhammad (peace and blessings
of Allaah be upon him).” The practitioners of witchcraft are kaafirs and it
is not permissible to go to them or to ask them about anything or to believe
them.

It was
narrated in a saheeh report that the Messenger of Allaah (peace and
blessings of Allaah be upon him) was asked about nashrah. He said:
“It is the work of the Shaytaan.” Narrated by Imam Ahmad in his Musnad,
3/294; Abu Dawood in his Sunan, 3868, with a jayyid isnaad.
Nashrah means undoing witchcraft by means of witchcraft. What the
Prophet (peace and blessings of Allaah be upon him) meant by nashrah
is that which the people of the Jaahiliyyah used to do, when they would ask
the practitioners of witchcraft to undo spells, or undoing witchcraft by
means of a spell from another practitioner of witchcraft.

With regard
to undoing witchcraft by means of ruqyah and prayers for refuge with Allaah
as prescribed in sharee’ah, and permissible kinds of medicine, there is
nothing wrong with that. This was stated by Ibn al-Qayyim and Shaykh ‘Abd
al-Rahmaan ibn Hasan in Fath al-Majeed, and also by other scholars.
Allaah is the One Whom we ask to keep the Muslims safe from all evils and to
preserve their religious commitment and help them to understand their
religion, and to keep them safe from everything that goes against His laws.
May Allaah send peace and blessings upon His slave and Messenger Muhammad
and upon his family and companions.

See
Majmoo’ Fataawa Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on
him, 3/280.

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Jinn entering human bodies

In the last few days a controversy has
arisen concerning the matter of jinn entering human bodies. Some say that this is
rationally impossible, because of the difference in the essences from which they were
created, as man was created from clay and the jinn from fire. It has also been said that
the shayaateen (devils) have no power other than waswaas (insinuating whispers) and that
Allaah has not given them any power over man. And it is said that the recorded tapes that
are in circulation (recordings of jinn supposedly speaking through people) are no proof of
anything. What is your response to all this?

Praise be to Allaah.

The fact that jinn can enter human bodies is proven in
the Qur’aan and Sunnah, and by the consensus of Ahl al-Sunnah
wa’l-Jamaa’ah, and by real-life events. No one disputes this apart from the
Mu’tazilah who give priority to their own rational analysis over the evidence of the
Qur’aan and Sunnah. We will mention a little about this below:

Allaah says (interpretation of the meaning):

“Those who eat Ribaa will not stand (on the
Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan)
leading him to insanity. That is because they say: ‘Trading is only like
Ribaa’…” [al-Baqarah 2:275]

Al-Qurtubi said in his Tafseer (part 3, p. 355): “This aayah is
proof that those people are wrong who deny that epilepsy is caused by the jinn and claim
that its causes are only physical, and that the Shaytaan does not enter people or cause
madness.”

Ibn Katheer said in his Tafseer (part 1, p. 32), after mentioning the
aayah quoted above: “They will not rise from their graves on the Day of Resurrection
except like the way in which the epileptic rises during his seizure, when he is beaten by
the Shaytaan. This is because they will rise in a very bad state. Ibn ‘Abbaas said:
the one who consumes ribaa will rise on the Day of Resurrection crazy and choking.”

According to a saheeh hadeeth narrated by al-Nasaa’i from
Abu’l-Yusr, the Prophet
(peace and blessings of Allaah be upon him) used to pray:
“Allaahumma innee a’oodhu bika min al-taraddi wa’l-haram
wa’l-gharaq wa’l-harq, wa a’oodhu bika an yatakhabatani al-shaytaan
‘ind al-mawt ( O Allaah, I seek refuge with You from being thrown from a high
place, old age, drowning and burning; and I seek refuge with You from being beaten by the
Shaytaan at the time of death).” Commenting on this hadeeth in Al-Fayd (part
2, p.148), al-Manaawi said: “[The phrase] ‘and I seek refuge with You from being
beaten by the Shaytaan at the time of death’ means, lest he should wrestle with me
and play with me, and damage my religious commitment or mental state (at the time of
death) by means of his insinuating whispers which cause people to slip or lose their
minds. The Shaytaan could take control of a person when he is about to depart this world,
and misguide him or stop him from repenting…”

Ibn Taymiyah (Majmoo’ al-Fataawa, 42/276) said: “The fact that jinn can enter human bodies is proven by the consensus
of Ahl al-Sunnah wa’l-Jamaa’ah. Allaah says (interpretation of the meaning): ‘Those
who eat Ribaa will not stand (on the Day of Resurrection) except like
the standing of a person beaten by Shaytaan (Satan) leading him to insanity. That is
because they say: ‘Trading is only like Ribaa’…’ [al-Baqarah 2:275].
And in as-Saheeh it is narrated that the Prophet
(peace and blessings of Allaah be
upon him) said: ‘The Shaytaan flows through the son of Adam as the blood flows
through his veins.’”

‘Abd-Allaah ibn al-Imaam Ahmad ibn Hanbal said; “I said to my
father, ‘There are some people who say that the jinn do not enter the body of the
epileptic.’ He said: ‘O my son, they are lying; the jinn could speak through
this person.’” Commenting on this, Ibn Qudaamah said: “What he said is well
known, because a person may suffer an epileptic seizure and speak in a language that no
one understands, and his body may be beaten with blows that would fell a camel, but the
epileptic does not feel them at all, and he is also unaware of the words he is saying. The
epileptic and others may be dragged about, or the carpet on which he is sitting may be
pulled, and utensils may be moved about from place to place, and other things may happen.
Anyone who witnesses such a thing will know for sure that the one who is speaking through
the person and moving these things is not human.” And he said, may Allaah have mercy
on him: “There is no one among the imaams of the Muslims who denies that jinn may
enter the body of the epileptic and others. Anyone who denies that and claims that Islam
denies it is lying about Islam. There is nothing in the proofs of sharee’ah to show
that it does not happen.”

So the fact that jinn may enter human bodies is proven in the
Qur’aan and Sunnah, and by the consensus of Ahl al-Sunnah wa’l-Jamaa’ah,
some of whose comments we have quoted above.

As regards the aayah (interpretation of the meaning): “but they
could not thus harm anyone except by Allaah’s Leave” [al-Baqarah 2:102],
this is undoubtedly a clear indication that the jinn cannot harm anyone through witchcraft
or epilepsy or through any other kind of disturbance or misguidance, except with the
permission of Allaah. As al-Hasan al-Basri said: “Whomever Allaah wills, He gives
them power over him, and whomever He does not will, He does not give them power over him,
and they cannot do anything to anyone except with the permission of Allaah.” The
Shaytaan (who is the disbelieving jinn) may gain power over the believers by making them
sin and by making them neglect the remembrance and Tawheed of Allaah and sincerity in
worshipping Him. But he has no power over the righteous slaves of Allaah, as Allaah says
(interpretation of the meaning):

“Verily, My slaves (i.e. the true believers of Islamic
Monotheism) — you have no authority over them. And All-Sufficient is your Lord as a
Guardian” [al-Israa’ 17:65]

During the Jaahiliyyah the Arabs were well aware of this and mentioned
it in their poetry. For example, the poet al-A’shaa likened his she-camel’s
energy to that of one who was touched by the jinn, and said that it was the jinn who was
giving her her energy.

As regards the causes of epilepsy, Ibn Taymiyah explained (in Majmoo’
al-Fataawa, 19/39) the causes. He said: “When the jinn touch a
person with epilepsy, it may be because of desire or love, just as happens between one
human and another… or it may – as is usually the case – be because of
hatred and punishment, such as when a person has harmed them or they think that he has
harmed them deliberately, either by urinating on them or pouring hot water on them or
killing them, even if the person did that unknowingly. There are ignorant and wrongdoing
ones among the jinn who may punish a person more than he deserves, or they may be playing
with him and mistreating him, like foolish people among mankind.”

And I say: the way to save oneself from this is to remember Allaah and
speak His Name at the beginning of all things, as it was reported that the Prophet
(peace
and blessings of Allaah be upon him) used to mention Allaah in many cases, such as when
eating, drinking, mounting his riding-beast, taking off his clothes for any reason, having
intercourse and so on…

As regards treatment (of one whose body has been entered by the jinn),
Ibn Taymiyah said (Majmoo’ al-Fataawa, 19/42):
“When the jinn attack a person, they should be told of the rulings of Allaah and His
Messenger, proof should be established against them, and they should be commanded to do
what is good and told not to do what is evil, just as should be done in the case of
people, as Allaah says (interpretation of the meaning): ‘And We never punish until
We have sent a Messenger (to give warning)’ [al-Israa’ 17:15].” Then he
said: “If the jinn does not leave after being addressed in this manner, then it is
permissible to rebuke him, tell him off, threaten him and curse him, as the Messenger of
Allaah
(peace and blessings of Allaah be upon him) did with the Shaytaan when he came
with a falling star to throw it in his face, and the Messenger
(peace and blessings of
Allaah be upon him) said: “I seek refuge with Allaah from you and I curse you with
the curse of Allaah” – three times. (Narrated by al-Bukhaari).We may also seek help against the jinn by remembering Allaah (dhikr) and
reciting Qur’aan, especially Aayat al-Kursi. The Prophet
(peace and blessings
of Allaah be upon him) said: “Whoever recites it will remain under the protection of
Allaah and no shaytaan (devil) will be able to approach him until the morning.” (Narrated
by al-Bukhaari). And al-Mi’wadhatayn (the last two soorahs of
the Qur’aan) may also be recited.

As for psychiatrists who do not treat the epileptic in the manner
described, they cannot do him any good at all.

This issue may be discussed in much more detail, but what we have said
here is sufficient for those who want to know a little about this matter, Praise be to
Allaah, the Lord of the Worlds.

Masaa’il wa rasaa’il, Muhammad Mahmoud al-Najdi, p. 23

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