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Friday, April 29, 2011

Possession and the illusions and facts that are connected to it

I have been suffering from jinn possession for nearly two years, and am not cured. What is strange is that I can feel them in my body and can control them to some degree, such as when I hear Qur’aan, I feel pain from them starting in my stomach but I am able, by Allaah’s leave, to make them stop moving.

I believe that they will never leave unless Allaah wills it. So I pray to Allaah and I do not go and look for someone to perform ruqyah by reciting Qur’aan.

Praise be to Allaah, I am righteous by the grace of Allaah, but sometimes I commit some sins. What is the reason for that? What advice can you give?.

Praise be to Allaah.

There are some facts and some illusions connected to the issue of jinn possession,
and among most people nowadays the illusions outweigh the facts. The Sunnis are unanimously agreed that the jinn can dwell in the bodies of
humans, but that does not mean that everyone who has epilepsy is possessed by the jinn, because epilepsy may have physical causes. The pains etc.
that many people feel in their bodies cannot be ascribed for certain to the actions of the jinn, rather they may be illusions or something
imaginary.

So you should not pay any attention to the whispers of the Shaytaan that make you
think that he has done this and that you can control it. This is one of the ways in which the Shaytaan deceives the Muslim and makes him think
that he can control him, and that he has powers that in fact he does not possess. This may lead to bad consequences as has happened to many
people.

You have to keep on treating yourself with ruqyah, for the Book of your Lord is
available to you. Recite from it and treat yourself with ruqyah. Whether you are possessed or not, you will undoubtedly benefit from this reading
and ruqyah.

If you go to someone who is known for using ruqyah as prescribed in sharee’ah and
is also righteous and keeps away from deviance and myths, there is nothing wrong with that and it may be a means of your being healed from this
problem.

You have to seek the help of Allaah and pray to Him and beseech Him to prevent the
plots of the devils among mankind and the jinn from harming you. Man is always in need of his Lord, and Allaah is Able to rid you of these
thoughts, illusions and facts that are harming you.

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There is a jinni in his house

I was living in flat in sharjah,after some month passed i realised the fingure print with blood was on the wall and on the floor and the same day the noise started coming, so i left that flat and move to another one, in that also the same thing happened, then i send my family back hone, now i am staying with my freind,their also i realise the noise, but if i stayed alone, then it trouble me lot, i used to prayer 5 time and receit the quran in morning and while going to bed i read shura al-muzzammil 7 time & shura al-mulk. Now slowing its reducing. Please could u tell me what step i should take.

Praise be to Allaah.

These noises and actions may come from the jinn. The jinn are
part of the creation of Allaah whose existence we must believe in, because
Allaah mentions them in many verses of the Qur’aan, and there is even a
soorah named for them, namely Soorat al-Jinn. Their existence is a matter
upon which there is consensus.

Shaykh al-Islam Ibn Taymiyah said:

All nations believe in the jinn and they have
had many encounters with them, which it would take too long to describe. No
one denies the existence of the jinn except for a very few ignorant
philosophers and doctors and the like.

Majmoo’ al-Fataawa, 19/32

Their powers are greater than those of man, as Allaah says
(interpretation of the meaning):

“An ‘Ifreet (strong one) from the jinn said: “I will bring
it [the throne of the Queen of Saba’] to you before you rise from your
place”

[al-Naml 27:39]

There was a great distance between Sulaymaan
(peace be upon him) and the Queen of Saba’ (Sheba).

Allaah has enabled the jinn to change shape
and to fly, etc, but despite their great powers they have no control over
the righteous slaves of Allaah. 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-Isra’ 17:65]

“And he (Iblees - Satan) had no authority
over them,
except that We might test him who
believes in the Hereafter, from him who is in doubt about it”

[Saba’ 34:21]

Even the Shaytaan acknowledged this and
said:

“[Iblees (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.

Except Your chosen, (guided) slaves among
them’”

[al-Hijr 15:39-40 – interpretation of the
meaning]

Rather he has control over those people who
agree with his kufr and follow him willingly, as Allaah tells us
(interpretation of the meaning):)

“Certainly, you shall have no authority
over My slaves, except those who follow you of the Ghaawoon (Mushrikoon and
those who go astray, criminals, polytheists, and evildoers)”

[al-Hijr 15:42]

Allaah may give them [the jinn] power over
believers because of their sins, as the Prophet (peace and blessings of
Allaah be upon him) said: “Allaah is with the qaadi (judge) so long as he is
not unjust; if he is unjust then Allaah has nothing to do with him and will
cause the Shaytaan to stay with him.” Narrated by al-Haakim and al-Bayhaqi;
classed as hasan by al-Albaani in Saheeh al-Jaami’, 1823.

The Muslim must, above all else, arm himself
with the weapon of faith and righteous deeds, for these are the best
provision he may have and the best means of foiling the plots of the devils
among mankind and the jinn.

You have to strengthen your relationship with
Allaah, for He is the One on Whom you should depend. Remember Allaah a great
deal in all situations, and strive to keep your tongue busy constantly with
dhikr (remembrance of Allaah). No one can find any better protection against
the Shaytaan than the remembrance of Allaah. It was narrated in a saheeh
report from the Prophet (peace and blessings of Allaah be upon him)
that Allaah enjoined five things upon Yahya ibn Zakariya, which he was to do
and to command the Children of Israel to do, one of which was: “I command
you to remember Allaah, for the likeness of that is that of a man whose
enemy comes after him, until he comes to a strong fortress where he protects
himself from him. Similarly, a person cannot protect himself against the
Shaytaan except by remembering Allaah.” Classed as saheeh by al-Albaani in
Saheeh al-Tirmidhi.

Constantly recite the dhikrs narrated from
the Prophet (peace and blessings of Allaah be upon him), such as the
dhikr when entering the toilet, when having intercourse, when hearing the
braying of a donkey, when entering the house, in the morning and the
evening, when going to sleep, and in other circumstances and at other times
for which a specific dhikr has been narrated from the Prophet (peace
and blessings of Allaah be upon him).

These dhikrs have been compiled in books such
as al-Adhkaar by al-Nawawi, al-Kalim al-Tayyib by Ibn
Taymiyah, and Husn al-Muslim by al-Qahtaani [the later is available
with English transliteration and translation under the title “Fortress of
the Muslim – Invocations from the Qur’an and Sunnah”, published by
Darussalam, Riyadh – Translator].

You should also read a lot of Qur’aan in the
house, especially Soorat al-Baqarah. Ahmad (7762) and Muslim (780) narrated
from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “Do not make
your houses (like) graveyards, for the Shaytaan flees from a house in which
Soorat al-Baqarah is read.”

You should also purify your house of
everything in which there is disobedience towards Allaah, such as keeping
images and dogs. Abu Talhah (may Allaah be pleased with him) narrated that
the Prophet (peace and blessings of Allaah be upon him) said: “The
angels do not enter a house in which there is a dog or an image.” Narrated
by al-Bukhaari, 3322; Muslim, 2106.

If there are no angels in the house, it will
become a dwelling for the devils.

With regard to reading Soorat al-Muzzammil
and al-Mulk when going to sleep, there are reports that indicate that it is
mustahabb to recite Soorat al-Mulk before sleeping. Al-Tirmidhi (2892)
narrated from Jaabir (may Allaah be pleased with him) that the Prophet
(peace and blessings of Allaah be upon him) used not to sleep until he has
recited Alif-Laam-Meem Tanzeel (al-Sajdah) and Tabaarak alladhi bi
yadihi’l-mulk (Soorat al-Mulk). Classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi.

With regard to Soorat al-Muzzammil, there is
no report to indicate that it is mustahabb to recite it when going to sleep.
And Allaah knows best.

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Jinn dwelling in humans

Can a jinn enter the body of a human?

Praise be to Allaah.

Imaam Shaykh al-Islam said in his Fataawa
after some introductory comments:

… For this reason, a group of the Mu’tazilah, such as al-Jabbaa’i,
Abu Bakr al-Raazi and others, denied that the jinn enter the body of
the epileptic, although they do not deny the existence of the jinn,
because that is not as clearly mentioned in the reports narrated from
the Messenger (peace and
blessings of Allaah be upon him) as their existence is mentioned. They
were mistaken in this matter. Hence al-Ash’ari mentioned in Maqaalaat
Ahl al-Sunnah wa’l-Jamaa’ah that they [Ahl al-Sunnah] believe
that the jinn may enter the body of the epileptic, as Allaah says (interpretation
of the meaning):

‘Those
who eat Riba will
not stand (on the Day of Resurrection) except like the standing of a
person beaten by Shaytaan (Satan) leading him to insanity…’

[al-Baqarah 2:275]

‘Abd-Allaah ibn al-Imaam Ahmad said: I told my father that some
people claim that the jinn do not enter the body of a human. He said,
O my son, they are lying, for a jinn may speak with the tongue of a
person who is lying on his sick-bed. (Majmoo’
Fataawa Shaykh al-Islam Ibn Taymiyah, 19/12). He also said
(may Allaah have mercy on him), in vol. 24 of his Fataawa
(p. 276, 277):

“The existence of the jinn is proven by the Book of Allaah and the
Sunnah of His Messenger (peace
and blessings of Allaah be upon him), and by the consensus of the salaf
and scholars of this ummah. Similarly, the fact that the jinn can enter
human bodies is also proven by the consensus of the imaams of Ahl al-Sunnah
wa’l-Jamaa’ah. Allaah says (interpretation of the meaning):

‘Those
who eat Riba will
not stand (on the Day of Resurrection) except like the standing of a
person beaten by Shaytaan (Satan) leading him to insanity…’

[al-Baqarah 2:275]

In al-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 his blood flows…

There is no one among the imaams of the Muslims who denies that the
jinn enter the body of the epileptic. Whoever denies that and claims
that Islam denies that is telling lies about the sharee’ah, for there
is no evidence in sharee’ah to say that this is not the case…”

From Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), p. 60

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Jinn possession and the rulings on jinn possession

Can jinn possess humans? And if this is possible, then how will the person be able to account for their actions, whilst they were possessed, on the Day of Judgement?.

Praise be to Allaah.

Firstly:

Yes, it is
possible for jinn to possess humans. Allaah says in His Book (Interpretation
of the meaning):

“Those
who eat Ribaa [usury] will not stand (on the Day of Resurrection) except
like the standing of a person beaten by Shaytaan (Satan) leading him to
insanity”

[al-Baqarah 2:275]

Shaykh
al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

The fact
that a jinni may enter the body of a human is proven by the consensus of the
imams of Ahl al-Sunnah wa’l-Jamaa’ah. Allaah says (interpretation of the
meaning):

“Those
who eat Ribaa [usury] will not stand (on the Day of Resurrection) except
like the standing of a person beaten by Shaytaan (Satan) leading him to
insanity”

[al-Baqarah 2:275]

and in
al-Saheeh it is narrated from the Prophet (peace and blessings of
Allaah be upon him) that “The shaytaan flows through the son of Adam like
blood.” End quote.

Majmoo’
al-Fataawa (24/276, 277)

Secondly:

Possession
is a kind of sickness. If a person who has this sickness is rational, then
he has the choice and he will be brought to account for his words and
actions. But if this sickness has overwhelmed him to the point that he has
lost his mind and free will, then he is like one who is insane and is not
accountable. Hence in Arabic the word mass (possession) is used to
refer to junoon (insanity). See Lisaan al-‘Arab (6/217). But
if he commits an act of aggression against another when he is insane and
destroys his property, for example, then he must pay compensation for that.

See: Zaad
al-Ma’aad (4/66-71)

It says in
al-Mawsoo’ah al-Fiqhiyyah (16/106):

The fuqaha’
are unanimously agreed that insanity is like unconsciousness and sleep,
rather it is more severe in the loss of free will, and it makes whatever he
says invalid. For the one who is sleeping, all his verbal statements, such
as divorce, becoming Muslim, turning apostate, selling, buying, etc, are
invalid. So it is more appropriate that such statements be invalid in the
case of insanity, because the insane person has no power of reasoning or
discernment. They quoted as evidence for that the words of the Prophet
(peace and blessings of Allaah be upon him): “The Pen has been raised from
three: the sleeper until he awakens, the child until he reaches maturity and
the insane person until he comes back to his senses.” Narrated by the
authors of Sunan with a saheeh isnaad. The same applies to all verbal
statements because of the potential for harm. End quote.

In (16/107)
it says:

With regard
to the rights of people such as compensation and the like: these are not
waived, because he is not accountable for them, rather his guardian is
responsible for paying financial dues from the wealth of the insane person.
If he commits some crimes, he is accountable for them financially but not
physically. If he destroys a person’s property when he is in a state of
insanity, compensation must be paid, but if he kills someone there is no
qisaas (retaliation), but the diyah must be paid.

And Allaah
knows best.

Islam Q&A

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Definition of the evil eye, and ways of protecting oneself against it and treating it

What is the evil eye? I've seen this terminology been used so many time on this webpage. Can you please explain in detail?.

Praise be to Allaah.

These follow some information and fatwas that
have to do with the evil eye. We ask Allaah to benefit readers thereby.

The scholars of the Standing Committee were
asked:

What is the definition of the evil eye?
Allaah says (interpretation of the meaning):

“And from the evil of the envier when he
envies”

[al-Falaq 113:5]

Is the hadeeth of the Prophet (peace and
blessings of Allaah be upon him) saheeh in which it says that “One third of those who are in the grave are there because of the evil eye”? If a
person thinks that someone is envying him, what should the Muslim do and say? If the person who put the evil eye on someone washes himself, will
the water he used bring healing to his victim? And should he drink the water or wash himself with it?

They replied:

The Arabic word al-‘ayn (translated as
the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by
means of his repeated looking at the object of his jealousy. Allaah commanded His Prophet Muhammad (peace and blessings of Allaah be upon
him) to seek refuge with Him from the envier, as He said (interpretation of the meaning):

“And from the evil of the envier when he
envies”

[al-Falaq 113:5]

Everyone who puts the evil eye on another is
envious, but not every envier puts the evil eye on another. The word haasid (envier) is more general in meaning than the word ‘aa’in
(one who puts the evil eye on another), so seeking refuge with Allaah from the one who envies includes seeking refuge with Him from the one who
puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on
another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and
unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who
launched it.

Adapted from Zaad al-Ma’aad.

There are ahaadeeth from the Prophet
(peace and blessings of Allaah be upon him) which speak of the effects of the evil eye. For example it is narrated 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) used to tell me to
recite ruqyah for protection against the evil eye.

Muslim, Ahmad and al-Tirmidhi narrated from
Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real and if
anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of
the evil eye, you should take a bath.” This was classed as saheeh by al-Tirmidhi, and also by al-Albaani in al-Silsilah al-Saheehah, 1251.

Imam Ahmad and al-Tirmidhi (2059, where he
classed it as saheeh) narrated that Asma’ bint ‘Umays said: “O Messenger of Allaah, the children of Ja’far have been afflicted by the evil eye,
shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.” Classed as saheeh
by al-Albaani in Saheeh al-Tirmidhi.

Abu Dawood narrated that ‘Aa’ishah (may
Allaah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudoo’, then the person who had been
afflicted would wash himself (with that water). This was classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Imam Ahmad (15550), Maalik (1811), al-Nasaa’i and Ibn Hibbaan narrated from Sahl ibn Haneef
that the Prophet (peace and blessings of Allaah be upon him) came out and traveled with him towards Makkah, until they were in the mountain
pass of al-Kharaar in al-Jahfah. There Sahl ibn Haneef did ghusl, and he was a handsome white-skinned man with beautiful skin. ‘Aamir ibn
Rabee’ah, one of Banu ‘Adiyy ibn Ka’b looked at him whilst he was doing ghusl and said: “I have never seen such beautiful skin as this, not even
the skin of a virgin,” and Sahl fell to the ground. They went to Messenger of Allaah (peace and blessings of Allaah be upon him) came and
said, “O Messenger of Allaah, can you do anything for Sahl, because by Allaah he cannot raise his head.” He said, “Do you accuse anyone with
regard to him?” They said, “ ‘Aamir ibn Rabee’ah looked at him.” So the Messenger of Allaah (peace and blessings of Allaah be upon him)
called ‘Aamir and rebuked him strongly. He said, “Why would one of you kill his brother? If you see something that you like, then pray for
blessing for him.” Then he said to him, “Wash yourself for him.” So he washed his face, hands, forearms, knees and the sides of his feet, and
inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He
did that to him, then Sahl got up and joined the people and there was nothing wrong with him.

Classed as saheeh by al-Albaani in
al-Mishkaat, 4562.

The majority of scholars are of the view that
people can indeed be afflicted by the evil eye, because of the ahaadeeth quoted above and others, and because of the corroborating reports and
other evidence.

With regard to the hadeeth that you mention,
“One third of those who are in the grave are there because of the evil eye,” we do not know how sound it is, but the author of Nayl al-Awtaar
said that al-Bazzaar narrated with a hasan isnaad from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of
Allaah be upon him) said: “Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the evil eye.”

The Muslim has to protect himself against the
devils among the evil jinn and mankind, by having strong faith in Allaah and by putting his trust in Him and seeking refuge with Him and
beseeching Him, reciting the prayers for protection narrated from the Prophet (peace and blessings of Allaah be upon him), reciting
al-Mi’wadhatayn [the last two soorahs of the Qur’aan], Soorat al-Ikhlaas, Soorat al-Faatihah, and Aayat al-Kursi.

Du’aa’s for protection include the
following:

A’oodhu bi kalimaat-illaah il-taammati min
sharri ma khalaqa (I seek refuge in the perfect words of Allaah from the evil of that which He has created).

A’oodhu bi kalimaat-illaah il-taammati min
ghadabihi wa ‘iqaabihi, wa min sharri ‘ibaadihi wa min hamazaat al-shayaateeni wa an yahduroon (I seek refuge in the
perfect words of Allaah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their
presence).

And one may recite the words of Allaah:

“Hasbi Allaahu laa ilaaha illa huwa,
‘alayhi tawakkaltu wa huwa Rabb ul-‘arsh il-‘azeem

(Allaah is sufficient for me. Laa ilaaha
illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne)”

[al-Tawbah 9:129 – interpretation of the meaning]

And there are other similar du’aa’s that are
prescribed in sharee’ah. This is what was meant by Ibn al-Qayyim in the words quoted at the beginning of this answer.

If it is known or suspected that a person has been afflicted by the evil eye, then the one who
put the evil eye on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in
it, rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right
knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over
the head of the one on whom he put the evil eye, pouring it from behind in one go. Then he will be healed, by Allaah’s leave.

Fataawa al-Lajnah al-Daa’imah li’l-Buhooth
al-‘Ilmiyyah wa’l-Ifta, 1/186

Shaykh Muhammad al-Saalih al-‘Uthaymeen was
asked:

Can the evil eye afflict a person? How is it
treated? Does being on one's guard against it contradict putting one's trust in Allaah?

He replied:

Our opinion concerning the evil eye is that
it is real and is proven both by Islamic teachings and by real life experiences. Allaah says (interpretation of the meaning):

“And verily, those who disbelieve would
almost make you slip with their eyes (through hatred)”

[al-Qalam 68:51]

Ibn ‘Abbaas and others said, commenting on
this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allaah be upon him) said: “The
evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a
cure) from the influence of the evil eye, you should take a bath.” Narrated by Muslim. Al-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah
passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth.

Reality confirms that and it cannot be
denied.

In the event that you are afflicted by the
evil eye, you should use the treatments recommended in sharee’ah, which are:

1 – Reciting ruqyah. The Prophet (peace
and blessings of Allaah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” al-Tirmidhi, 2057; Abu Dawood, 3884.
Jibreel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) and say, “Bismillaahi arqeeka min kulli shay’in
yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from
everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”

2 – Asking the person who has put the evil
eye on another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir ibn Rabee’ah to do in the hadeeth quoted
above. Then the water should be poured over the one who has been afflicted.

With regard to taking his waste, such as his
urine and stools, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is
mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allaah knows best.

There is nothing wrong with taking
precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one's trust in Allaah). In fact
this is tawakkul, because tawakkul means putting one’s trust in Allaah whilst also implementing the means that have been permitted or enjoined.
The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn and say:
U’eedhukuma bi kalimaat Allaah al-taammati min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge
for you both in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’” Al-Tirmidhi, 2060; Abu
Dawood, 4737. And he would say, “Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa’eel, peace be upon them both.” Narrated by
al-Bukhaari, 3371.

Fataawa al-Shaykh Ibn ‘Uthaymeen,
2/117, 118

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Is it permissible to pray that my jinn companion becomes Muslim?

Every individual among the sons of Adam has a jinn who has been appointed to be his constant companion (Qareen). Ibn Mas'ood reports that the Prophet, peace and blessings be upon him says: "The Messenger of Allah, peace and blessings of Allah be upon him, says: There is not one of you who does not have a jinn appointed to be his constant companion. They said, And you too, O Messenger of Allah? He said, Me too, but Allah has helped me and he has submitted, so that he only helps me to do good." (Reported by Muslim)

Is it possible to pray for our Jinn to become a Muslim?.

Praise be to Allaah.

The hadeeth you mention is a saheeh hadeeth.
It was narrated by Muslim (no. 2714), but there is a difference of scholarly opinion as to the meaning of the word “fa aslama” in this
hadeeth. This dispute and the most correct view was mentioned by al-Nawawi in his commentary on this hadeeth. He said:

With regard to the words of the Prophet
(peace and blessings of Allaah be upon him), “There is none of you who does not have a companion (qareen) appointed for him from among the
jinn.” They said, “Even you?” He said, “Even me, but Allaah helped me against him fa aslama [or fa aslamu], so he only tells me to
do that which is good.”

There are two well-known views that have been
reported. Those who read the phrase as fa aslamu said that it means, “So I am safe [aslamu] from his evil and temptation.” Those who
read it as fa aslama said that it means, “The qareen became Muslim [aslama] and became a believer, so he only tells me to do that
which is good.”

They differed as to which view is correct.
Al-Khattaabi said: The correct version is fa aslamu [so I am safe]. Al-Qaadi ‘Iyaad thought that fa aslama [so he became Muslim] was
correct, and this is the preferred version, because he then said, “so he only tells me to do that which is good.” And they differed concerning the
report that says fa aslama. It was said that it means he submitted in the sense of surrendering, and it appears in this form (fa
astaslama – so he surrendered) in reports narrated elsewhere than in Saheeh Muslim. And it was said that it means that he become a
Muslim and a believer. This is the apparent meaning.

Abu Na’eem al-Asbahaani said in Dalaa’il
al-Nubuwwah (1/185): It was said aslama meaning he believed. The Prophet (peace and blessings of Allaah be upon him) was the only
one whose qareen became a Muslim and a believer.

Based on this, having one’s qareen become a
Muslim was something that was unique to the Prophet (peace and blessings of Allaah be upon him).

So it is not prescribed for the Muslim to
pray that his qareen become Muslim, because this is overstepping the limits in du’aa’ by asking Allaah for something that belongs only to the
Prophet (peace and blessings of Allaah be upon him), and because there is no report that the Sahaabah, who were the keenest of all people to
do good and the closest to it, asked Allaah to make their qareens become Muslim, and they did not ask the Messenger (peace and blessings of
Allaah be upon him) to pray for that for them when they heard this hadeeth from him. There is no report that Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali,
who were very keen to do good, or their sons, did that. We have to follow the guidance of these great Sahaabah because they understood this
religion properly and learned it directly from its source, the Messenger of Allaah (peace and blessings of Allaah be upon him), and it is not
permissible for us to follow any path but theirs. Allaah says (interpretation of the meaning):

“And whoever contradicts and opposes the
Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path
he has chosen, and burn him in Hell — what an evil destination!”

[al-Nisa’ 4:115]

This hadeeth was narrated in the context of warning the Sahaabah against the fitnah of the
qareen. Al-Nawawi said: This hadeeth is a warning against the fitnah of the qareen and his whispers and temptation. [The Prophet (peace and
blessings of Allaah be upon him)] warned us against him so that we can be as cautious as possible.” This is what we must do, according to
sharee’ah.

It is sufficient for us to recite the du’aa’s
that Allaah has taught us, for example:

“And say: ‘My Lord! I seek refuge with You from the whisperings (suggestions) of the
Shayaateen (devils).

And I seek refuge with You, My Lord! lest
they should come near me’”

[al-Mu’minoon 23:97-98 – interpretation of
the meaning]

And you should recite Soorat al-Ikhlaas and
the Mi’wadhatayn (the last two soorahs of the Qur’aan) morning and evening, as well as the dhikrs narrated in saheeh ahaadeeth from the Prophet
(peace and blessings of Allaah be upon him). You should also recite Aayat al-Kursiy before going to sleep, and Bismillaah il-Rahmaan
il-Raheem before doing anything, and you should seek refuge with Allaah every time you notice the whispers of the Shaytaan. Allaah says
(interpretation of the meaning):

“And if an evil whisper from Shaytaan
(Satan) tries to turn you away (O Muhammad) (from doing good), then seek refuge in Allaah. Verily, He is the All‑Hearer, the All‑Knower”

[Fussilat 41:36]

I ask Allaah to make you more keen to do good and to protect us and you from the Shaytaan and
his whisperings. Ameen.

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Should he read Qur’aan for those who are affected by the jinn or focus on da’wah?

We need to make da’wah, but one of us is focusing on treating those who are affected by the jinn.

Is it permissible to neglect da’wah in order to do this deed? How should those who are affected by evil whispers from the jinn be treated? Is it permissible to accept payment for this reading?.

Praise be to Allaah.

Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
was asked this question and he said:

Calling people to Allaah (da’wah) is a communal obligation
(fard kafaayah); if sufficient people undertake to do it, the rest are then
absolved of the obligation. If a person finds that he has to do it and no
one else can take his place, then it takes priority over reading Qur’aan
over one who is affected by the jinn. That is because the results of da’wah
are certain whereas the results of reading Qur’aan over one who is affected
by the jinn may not be certain. How many people have had Qur’aan recited
over them and have not benefited.

So if this man realizes that he has to do da’wah and no one
else can take his place, then he must do da’wah even if that means he does
not recite Qur’aan over one who is affected the jinn.

But if it is the matter of fard kafaayah, then you should
look and decide what is in people’s best interests. If it is possible to
combine the two – which seems to be the case – by devoting a day for one and
day for the other whilst continuing to engage in da’wah, that is better, so
that he may benefit his Muslim brothers who are suffering from this
affliction and so that the work of calling people to Allaah may continue at
the same time.

With regard to the correct treatment of those who are
affected by the jinn, that varies from one case to another, but the best is
to recite Qur’aan over the person, such as the words (interpretation of the
meaning):

“O assembly of jinn and men! If you have power to pass
beyond the zones of the heavens and the earth, then pass beyond (them)! But
you will never be able to pass them, except with authority (from Allaah)!

Then which of the Blessings of your Lord will you both
(jinn and men) deny?

There will be sent against you both, smokeless flames of
fire and (molten) brass, and you will not be able to defend yourselves.

Then which of the Blessings of your Lord will you both
(jinn and men) deny?”

[al-Rahmaan 55:33-36]

Because this reminds them [the jinn] that they cannot flee
from Allaah. You should also recite al-Mi’wadhatayn [the last two
Soorahs of the Qur’aan] and Qul Huwa Allaahu Ahad [al-Ikhlaas 112]
and Aayat al-Kursiy [al-Baqarah 2:255]. You may also preach to them
as Shaykh al-Islam Ibn Taymiyah used to do, telling them, “It is haraam for
you to harm the Muslims or to beat them,” etc.

With regard to accepting payment for that: if he does not
take money that is better, but if he takes it without stipulating payment
beforehand that is acceptable. If those for whom he is reading do not carry
out their duties towards the reader and he insists that he will only read
for them if he is given something in return, there is nothing wrong with
that, as this is what the people of the raiding party sent out by the
Prophet (peace and blessings of Allaah be upon him) did. It was
narrated that Abu Sa’eed (may Allaah be pleased with him) said: “A group of
the companions of the Prophet (peace and blessings of Allaah be upon
him) set out on a journey and traveled until they stopped in (the land of)
one of the Arab tribes. They asked them for hospitality but they refused to
welcome them. The chief of that tribe was stung by a scorpion and they tried
everything but nothing helped them. Some of them said, ‘Why don’t you go to
those people who are camped (near us), maybe you will find something with
them.’ So they went to them and said, ‘O people, our chief has been stung by
a scorpion and we have tried everything but nothing helped him. Can any of
you do anything?’ One of them said, ‘Yes, by Allaah, I will recite ruqyah
for him, but by Allaah we asked you for hospitality and you did not welcome
us, so I will not recite ruqyah for you until you give us something in
return.’ Then they agreed upon a flock of sheep.’ Then he went and spat
drily and recited over him Al-hamdu Lillaahi Rabb
il-‘Aalameen [Soorat al-Faatihah]. (The chief) got
up as if he was released from a chain and started walking, and there were no
signs of sickness on him. They paid them what they agreed to pay. Some of
them (i.e. the companions) then suggested to divide their earnings among
themselves, but the one who performed the ruqyah said, ‘Do not divide them
until we go to the Prophet (peace and blessings of Allaah be upon him)
and tell him what happened, then wait and see what he tells us to do.’ So
they went to the Messenger of Allaah (peace and blessings of Allaah be
upon him) and told him what had happened. The Messenger of Allaah
(peace and blessings of Allaah be upon him) asked, ‘How did you know that it
(al-Faatihah) is a ruqyah?’ Then he added, ‘You have done the right thing.
Share out (the flock of sheep) and give me a share too.’ And the Messenger
of Allaah (peace and blessings of Allaah be upon him) smiled.”

(Narrated by al-Bukhaari, 2276; Muslim, 2201)

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