The emergence of the first major sectarian division within Islam between what are today called the Shi’a and the Sunni starts at the battle of Siffin in 657 AD between the party of ‘Ali (May God be pleased with him), (referred to as Iraqis in the translation below) the son in law of the Prophet Muhammad (PBUH) and the party of Mu’awiya, referred to as Syrians in the translation that follows. This is the account of Abu Mikhnaf, a classical shi’i historian who lived in Kufa and died in 774 AD. This translation appears in The Religio-Political factions in Early Islam by J. Wellhausen, North Holland, Amsterdam 1975. Continue reading →
Given the recent political events in the Middle East and in Egypt in particular it would be useful to examine Islamic political theory and address the issue of whether pluralistic democratic government can exist within the framework of Islam. Because of its importance in the Arab world, the intensity of the current political turmoil there and the long standing existence of a political party with a strong Islamist ideology, the main emphasis of this analysis will be focused on Egypt, particularly as the political landscape there is so very different than that of the Gulf countries looked at above. Continue reading →
Abu Hazm was a Kharijite whose sermon from the pulpit in Medina in 747 AD summarizes the doctrinal position taken against the Shi’a (shi’at Ali) which is as valid in the eyes of Salafist groups such as ISIS (now the Islamic State today as it was 1,267 years ago).
“They assert that they hold fast to God’s book, but they openly oppose it with their own trivial discoveries and do not arrive at a profound understanding of the Qur’an, nor a penetrating knowledge of the law, nor an investigation of the pure truth. They disguise everything with their party interests. Their religion consists of devotion to a group whom they obey in everything that is asked of them, whether it is right or wrong, the false or the true way. They await a new era through the return of the dead, and believe in the resurrection before the Day of Judgment. They ascribe knowledge of the Unseen to a created being, a human being who does not even know what lies hidden in his own house, behind his garments, and within his body. The reproach tyrants for their crime, but will commit it themselves if they achieve power, nor can they avoid it, ignorant of religion as they are. They entrust themselves in matters of religion to an Arab family and claim that their client-relationship to these masters exempts them from good deeds and from the punishment of evil doers.”
From Sayyid Al Himyari (Agh XX p. 107)
SHAYHK IBN BAAZ’S
REFUTATION OF THOSE
WHO DENY DEMONIC POSSESSSION
‘Abdul-‘Azeez ibn Baaz was born in Riyadh 1330 AH/1912 and memorized the entire Qur’aan before attaining puberty. He studied under the leading scholars of the region including the Muftee of Saudi Arabia, Shaykh Muhammad ibn Ibraaheeem Aal Shaykh, whose lessons he attended for nearly ten years between 1929 and 1938 and who eventually nominated him for judgeship.
He was appointed a judge in al-Kharj for 14 years (1938-1952) and was a teacher at al-Ma’had al-‘Ilmee (Islamic Science Institute) in 1952 and a lecturer at the College of Law at Imaan Ibn Sau’ud Islamic University from 1954 to 1961. From 1962-1975 Shaykhbin Baaz held the posts of vice-president and president of the Islamic University of Madeenah. Subsequently, he was appointed general-director of the Presidency of Islamic Research, Ifta and Propagation and has held that post until the present.
Shaykh Ibn Baaz has over twenty-one books and pamphlets to his credit on a variety of topics. 1
The following article appeared in the 18th August, 1987 issue of al-Mujtama’ magazine, 2 as a response by the Shaykh to a public denial of possession and exorcism made by Shaykh ‘Alee at-Tantaawee in his weekly televised Islamic program broadcast on Channel One of the Saudi Television.
1 ‘Abdul-‘Azeez ibn Baaz, Al-Fataawaa, (Riyadh: ad-Da’wah al-Islaameeyah as-Sahafeeyah Co., 2nd ed., 1408/1988), vol 1, pp.9-11.
2 “Eedaah al-Haqq Fee Dukhool al-Jinnee fil-Insee wa ar-Radd ‘alaa man Ankara Dhaalik (Clarifying the Truth about the Entrance of Jinns in Humans and a refutation of those who deny it)”, Al-Mjutama’, no 830, 18/8/87, pp.39-41.
All praise is due to Allaah and may blessings and peace be on the messenger of Allaah, on his family, on his companions and on all who are guided by him.
A Jinn accepts Islaam?
In the month of Sha’baan of this year (i.e. 1407 AH/1987) local and national newspapers have published brief as well as detailed articles on the events surrounding the declaration of Islaam by a Jinn which had possessed a Muslim woman in Riyadh. The Jinn had previously declared its Islaam to brother ‘Abdullah ibn Mushrif al-‘Amree of Riyadh who had recited the Qur’aan over the possessed young woman and communicated with the possessing Jinn. In the course of his communication, al-‘Amree reminded the Jinn of Allaah, preached to it and informed it that oppression is a major sin which is Haraam (forbidden). When the Jinn informed him (al-‘Amree) that it was a Buddhist, he invited it to accept Islaam and leave the young woman. The Jinn was apparently convinced by his (al-‘Amree’s) invitation and declared its Islaam in his presence. ‘Abdullah and the young lady’s relatives then rushed to bring her to me to hear the Jinn’s declaration of its Islaam. When they did so, I asked the Jinn about its reason for possessing the woman and it informed me by speaking with the young woman’s tongue, but with a man’s voice, not that of a female. This took place while the woman was sitting in a chair beside me in the presence of her brother, her sister, ‘Abdullaah ibn Mushrif and some Shaykhs who witnessed it and heard the Jinn’s statements. It openly declared its acceptance of Islaam and informed…
…..us that it was of Indian origin and that it followed the Buddhist religion. I advised it to fear Allaah, to leave the young woman and to avoid oppressing her. It consented saying: “I am convinced about Islaam”. I then advised it to invite its people to Islaam, as Allaah had guided it, and it promised to do so. Its final words before leave the woman were, “As-Salaamu ‘Alaykum (Peace be with you)”. The young woman then spoke with her own voice expressing feelings of well being and relief from her difficulties. She came back to see me a month or so later along with her two brothers, her maternal uncle and her sister, and informed me that she was well and in good health and that the Jinn had not returned to her – may Allaah be praised. I then asked her how she used to feel when it was present in her and she replied that she would experience bad, anti-Islamic thoughts and a leaning towards Buddhism and books written on it. However, after Allaah saved her from it, these thoughts disappeared and she returned to her original state, which was far away from deviant inclinations.
It was subsequently reported to me that the honorable Shaykh ‘Alee at-Tantaawee has denied the occurrence of such incidents and claimed that such reports are quackery and lies. He was also reported to have said that perhaps the woman had carried with her a concealed tape recorded conversation and that she did not really say those things herself. I requested a copy of the tape from his TV program in which these statements of his were made, and after listening, the accuracy of the reports which reached me was confirmed. I was very surprised at his suggestion that….
….(the statements of the girl in a man’s voice) were tape recorded prior to her arrival, even though I asked the Jinn many questions to all of which it replied. How could any intelligent person think that a tape recording could be made in such a way as to answer a variety of unrehearsed questions? This is a gross mistake and a very false supposition on his part. He also claimed in his program that the acceptance of Islaam by a Jinn at the hands of a human contradicts Almighty Allaah’s statement in Sulaymaan’s (Prophet Solomon) story, “And grant me a dominion not allowed to anyone after me”. 1 There is no doubt that this claim is also another grave error and a great misunderstanding – may Allaah guide him – as there is nothing which contradicts Sulaymaan’s supplication in the acceptance of Islaam by a Jinn at the hands of a human. A large number of Jinns accepted Islaam at the hands of the Prophet Muhammad (PBUH). Allaah clarified this fact in Soorah-alAhqaaf2 and Soorah al-Jinn3 and it is also confirmed in the two most accurate books of Hadeeths4.
In a narration from Abu Hurayrah – may Allaah be pleased with him – who reported that the Prophet (PBUH) said, “Verily the devil appeared before me and launched an attack on me in order to break my prayer, but Allaah gave me the upper hand over it. I choked it and wanted to tie it to…
1 Soorah Saad 38:35.
2 Soorah al-Ahqaaf 46:29-32.
3 Soorah al-Jinn 72:1-5.
4 Sahih Muslim, (English Trans.), vol. 1, p.244, no. 903 and vol. 4, p.1472, no. 6757.
….a post so you could see in the morning, however, I remembered my brother Sulaymaan’s prayer – may peace be on him – ‘My Lord, forgive me and grant me a dominion not allowed to anyone after me1 , so Allaah sent him back in vain.” This is according to al-Bukhaaree’s narration of the incident.2 In Muslim’s narration, the Prophet (PBUH) was reported to have said, “Verily an ‘Ifreet among the Jinn began to attack me last night in order to break my prayer but Allaah gave me mastery over it and I choked it. I wanted to tie it to a side of one of the columns of the madjid so you could see it in the morning. However, I remembered my brother Sulaymaan’s statement, “My Lord, forgive me and grant me dominion not allowed to anyone after me.”3
An-Nasaa’ee collected an authentic narration on the standard of al-Bukhaaree from ‘Aaeshah – may Allaah be pleased with her – that while the Prophet (PBUH) was praying, Satan came up to him and (the Prophet) grabbed him, wrestled him to the ground and choked him. The Prophet (PBUH) said, “(I choked him) until I felt the coldness of his tongue on my hand. And if it were not for Sulaymaan’s prayer, he would have been tied up so the people could see him.”.
Ahmad and Abu Daawood also reported this incident on the authority of the companion, Abu Sa’eed. In their narration the Prophet (PBUH) said, “I grabbed him with my hands and continued to strangle him until I felt the coldness of his spittle between these two fingers of mine; the thumb….
1 Soorah Saad 38:35.
2 Shahih al-Bukhari (Arabic-English), vol.1, p.268, no.75.
3 Sahih Muslim (English Trans.), vol. 1, p.273, no. 1104.
….and the one next to it”1
Al-Bukhaaree collected a narration from Abu Hurayrah – may Allaah be pleased with him – in which he said, “Once Allaah’s Messenger put me in charge of the Zakaah of Ramadaan. While I was doing so, someone came and began to dig around in the food so I caught a hold of him. I said ‘By Allaah I am going to take you to Allaah’s messenger!’ The man implored, ‘Verily I am poor and I have dependants. I am in great need.’ So I let him go. The next morning, the Prophet (PBUH) said, ‘Oh Abu Hurayrah, what did your captive do last night?’ I said he complained of being in great need and of having a family so I let him go. The Prophet (PBUH) replied, ‘Surely he lied to you and he will return.’ Since I knew that he was going to return, I laid in wait for him. When he returned and began to dig in the food, I grabbed him and said, ‘I’m definitely going to take you to Allaah’s messenger.’ He pleaded, ‘Let me go! Verily I’m poor and I do have a family. I won’t return.’ So I had mercy on him and let him go. The next morning Allaah’s messenger said, ‘Oh Abu Hurayarah, what did your captive do last night?’ I said that he complained of being in great need and of having a family and I let him go. The Prophet (PBUH) waited for him and grabbed him when he began to scatter the food around. I said, ‘By Allaah, I will take you to Allaah’s messenger. This is the third time, and you promised me you would not return. Yet you come back anyway!’ He said, ‘Let him give you some words by which Allaah will…..
1 See page 66 of this book for the correct information about this particular narration.
…benefit you.’ I said, “What are they?” He replied, ‘Whenever you go to bed recite Aayatul-Kursee 1 . f from beginning to end. If you do so and Satan will not come near you until the morning.’ Then I let him go. The next morning Allaah’s messenger said, ‘What did your captive do last night?’ I said that he claimed that he would teach me some words by which Allaah would benefit me so I let him go. When the Prophet (PBUH) asked what they were, I told him that they were saying Aayatul-Kursee before going to bed. I also told him that he said that a guardian from Allaah would remain with me and Satan would not come near me until I awoke in the morning. The Prophet said, ‘Surely he has told the truth although he is a compulsive liar. Oh Abu Hurayrah! Do you know who you have been speaking to these past three nights?’ I replied, ‘No’ And he said, ‘That was an evil Jinn’” 2
In an authentic narration collected in the two books of Saheeh Hadeeths (i.e. Saheeh al-Bukhaaree and Saheeh Muslim) on the authority of Safeeyah – may Allaah be pleased with her – the Prophet (PBUH) said, “Verily Satan flows in man’s veins” 3 Immam Ahmad in his Musnad, (vol.4, p.216) collected an authentic narration from ‘Uthmaan ibn Abil-‘Aas – may Allaah be pleased with him – in which he said, “O messenger of Allaah, the devil came between me and my recitation of in Salaah.”. The Prophet (PBUH)…….
1 Soorah al-Baquara 2:286
2 See Ibn Hajr’s commentary on Saheeh al-Bukhaaree, Fat-h al-Baari’, vol.4, p.486. Sahih al-Bukhari (Arabic-English), vol6, p.491, no.530.
3 Sahih al-Bukhari (Arabic-English), vol.3, pp139-40, no.251 and Sahih Muslim (English-Trans.), vol.3, p.1188, no.5405.
…. said, “That is a devil called Khinzab. So if you feel its presence, seek refuge in Allaah from it and spit thrice to your left side”. Uthmaan said, “I did that and Allaah most great and glorious, removed it from me”.1 It also confirmed in authentic narrations from the Prophet (PBUH) that he said, “Everyone of you has been assigned a companion from the Jinn.” When the Sahaabah asked, “Even you, O Messenger of Allaah?” The Prophet replied, “Even me, except that Allaah has helped me against him and he has submitted. Now he only tells me to do good.” 2
Allaah – most great and glorious –, the Sunnah of His Messenger (PBUH) and the consensus of the Muslim nation acknowledge the possibility of a Jinn entering a human and possessing him. How then could one affiliated with scholarship allow himself to deny this fact without knowledge or guidance, nay blindly following the opinions of the heretics who contract mainstream Islaam. May Allaah help us – there is no might or power except as Allaah wills. I will mention for the reader some statements of the scholars in this regard – Allaah willing.
Statements of Classical Qur’anic Commentators on the verse
“Those who devour interest rise up like one stumbling from Satan’s touch” 3
1 This narration is also collected by Muslim (Sahih Muslim (English Trans.), vol.3, p.1199, no.5463).
2 Ibid., Sahih Muslim (English Trans.), vol.4, p.1472, no.6757.
3 Soorah al-Baqarah 2:275
Abu Ja’far ibn Jareer said the following in this Tafseer on the verse, “He meant that Satan causes him to stumble in this life. This is the case of one who is strangled and possessed. Satan’s touch refers to madness.” 1 In all al-Baghawee’s commentary on this verse, he said, “Satan’s touch means madness. A man is said to be touched when he is insane.”
Ibn Katheer gave the following commentary on the verse, “That is, they rise up from their graves on the Day of Judgement unbalanced like an insane person in a fit of madness. His fumbling around under Satan’s touch means that he will rise up unbalanced. Ibn Abee Hateem reported that Ibn ‘Abbaas said, ‘One who devours interest will be resurrected on the Day of Judgement in sane in a suffocating fit of madness.’ Ibn Abee Haatim also said that similar commentaries were narrated from ‘Awf ibn Maalik, Sa’eed ibn Jubary, as Suddee, ar-Rabee’ ibn Anas,
1 The complete text is as follows: “He whose praise is great (i.e. Allaah) said to those who deal in interest: He whom we have described in this life will rise up in the next life from their graves like one stumbling from Satan’s touch rises up. He meant that Satan drives him insane in this live. He is one whom he (Satan) causes to stumble, and overpowers and knocks him down from the touch; that is madness. (Aba Ja’far Muhammed ibn Jareer at-Tabaree, Jaami’ al-Bayaan and Ta’weel al-Qur’aan, (Egypt: al Halabee Press and publishing co., 3ed ed., 1968), vol., 3, p.101).
Quataadah and Muqaatil ibn Hayyaan.” 1 2 Al-Qurtubee stated the following in his commentary on this verse, “There is proof in this verse that the denial of Jinn-possession, the claims that (insanity) only has physical origins and that Satan does not enter humans nor touch them, are all incorrect.”3 Such statements by Qur’anic commentators are many, whoever wishes to read them can easily find them.
Shaykhul-Islaam Ibn Taymeeyah stated the following in his book “Eeedaah ad-Dilaalah Fee ‘Umoom ar-Risaalah’4 after an earlier explanation, “Through some Mu’tazalites like al-Jabbaa’ee and Abu Bakr ar-Raazee erroneously rejected the possibility that Jinns enter the bodies of madmen, they did not deny the existence of Jinn, because the former is less evident in the prophetic traditions than the latter. Thus, al-Ash’arree mentioned among the doctrines of Ahulus-Sunnah wal-Jamaa’ah (Orthodox Muslims) that they believed that the Jinn entered the bodies of madmen as stated by the Almighty in the verse, ‘Those who devour interest rise up like one driven mad by Satan’s….
1 Those are the leading scholars among the students of the Prophet’s companions. See Jaami’ al-Bayaan, vol. 3, p.102 for narrations of their Tasfeer of this verse.
2 Ibn Katheer, Tafseer al-Qur’aan al-‘AdHeem, (Beirut: Daar al Kutab-al’Ilmeeyah, 1st ed., 1986), vol.1, p487.
3 Muhammad ibn Ahmad al-Qurtubee, al-Jaami’ li Ahkaam al-Qur’aan, (Egypt: Daar al-Kutub al-Misreeyah, 2nd ed., 1957), vol.3 p.255, no.12.
4 Majmoo’ al-Fataawaa, vol.19, pp.9-65.
….touch.” 1 And ‘Abdullah the son of Ahmed ibn Hanbal said, “I told my father that someone claimed that Jinns do not enter the bodies of humans and he said, ‘O my young son, he lies, for that was one of them (the Jinns) speaking with his tongue’. This issue has been dealt with at length elsewhere.” 2 Ibn Taymeeyah also said elsewhere, “The existence of the Jinn is confirmed by Allaah’s Book, His Prophet’s Sunnah, the agreement of the early Muslims and Muslim scholars. Similarly, the entrance of a Jinn into the body of a human is confirmed by the consensus of Orthodox Muslim scholars. Almighty Allaah said ‘Those who devour interest rise up like one driven mad by Satan’s touch.’ 3 Also, in an authentic narration from the Prophet (PBUH) he was reported to have said, “Satan flows in the blood stream of man’ 4”5
What Ibn Taymeeyah said is well known, for everywhere some humans become overcome by fits and speak in unintelligible languages, they are beaten with blows so severe that if a camel were struck by them it would react violently, yet the one possessed does not feel the blows nor realize that he has spoken what people heard him say. The possessed…
1 Soorah al-Baqarah 2:257
2 See page 7 of this book
3 Soorah al-Baqarah 2:257
4 Narrated by Safeeyah and Anas and recorded by al-Bukhaaree and Muslim (Sahih al-Bukhari (Arabic-English), vol.3, pp.139-140, no.251 and Sahih Muslim (English Trans.), vol.3, p.1188, no 5405).
5 Majmoo’ al-Fataawaa, vol.24, pp. 276-7.
….may lift others much heavier than themselves, move heavy machinery, run at unnaturally fast speeds and other such things which have been witnessed and reported by many reliable sources. All of this evidence clearly indicates that the entity speaking with the human’s voice and moving their bodies is definitely another species of being other than man. None of the leading Muslim scholars deny that the Jinn enters the body of the insane. Therefore, whoever denies that this may happen or claims that the religious laws reject it as false, has himself falsified the religious law, for there is nothing in the divine law to contradict its occurrence.
Imaam Ibn al-Qayyim stated the following in his book Zaad al-Ma’aad, “Fits of madness (or epileptic seizures are of two types: Fits resulting from evil earthly spirits (the Jinn) and fits resulting from bad humours1. The latter is that about whose causes and remedies doctors have spoken. As for spirit possession, leading scholars and intellectuals acknowledge its occurrence and do not attempt to treat it. They recognize that its treatment requires that noble transcendent spirits counter, neutralize, and expel the evil spirits. Hippocrates himself spoke on this matter at length in some of his books wherein he mentioned some remedies for epileptic fits then said, “These (medicines) are beneficial in the case of fits due to humours and other biological causes. As for fits resulting from the effects of….
1 Historically one of four chief fluids of the body (blood, phlegm, choler (bile), melancholy), thought to determine a person’s physical and mental qualities. (J.B. Sykes ed., The Concise Oxford Dictionary, (Britain: Oxford University Press, 1983), p.486).
…..spirits, these remedies are of no use.” Only ignorant doctors and those pseudo-intellectuals who consider heresy a virtue deny spirit-possession and their effects on the body of the insane. They have no evidence for their denial except their ignorance of its occurrence, as there is nothing in the field of medicine which rejects it, while the senses and experiences of people world-wide confirm it. Their ascribing it to the preponderance of some humours is correct in some instances but not in all. The intelligent and those knowledgeable about these spirits and their effects are amused by the stupidity of such people who deny spirit-possession due to their ignorance.
Treatment of fits due to spirit-possession requires two factors one from the possessed and another from the healer.
- 1. On the part of the possessed it requires personal strength, turning to the Creator of these spirits truthfully, and the correct method of seeking refuge wherein the heart and the tongue will be in harmony. For, surely this type of treatment is, in fact, warfare and the warrior will not be able to defeat his enemy unless he fulfills two conditions: that his weapon itself be sound and sharp and that his arm be strong. Whenever either of these two conditions are not met, a long sword will be of no value. What if both conditions are missing? The heart will be in a state of desolation and ruin with regards to Tawheed (belief in the Unity of God), trust in God, fear of God, and turning to God. As such it will have no weapon.
- 2. The requirement on the part of the exorcist is that he also possess both factors so much so that some…
…exorcists need to only say “Get out from him”, or “Bismillah (in the name of Allaah)” or “Laa Hawla wa laa Quwwata illaa billaah (There is no movement or power except by Allaah’s will)” to effect a cure. The Prophet (PBUH) only used to say, “Get out enemy of Allaah, I am the Messenger of Allaah”. 1
I have also witnessed our Shaykh (i.e. Ibn Taymeeyah) send someone to a possessed person in order to address the possessing spirit saying, “The Shaykh says for you to get out, because this is not permissible for you” and the madman would regain consciousness. Sometimes the Shaykh would address the Jinns himself and they would leave. Occasionally he would use blows to expel them if the spirits were obstinate, yet when the possessed person regained consciousness he felt no pain. We have observed many such cases.
In summary, this type of seizure and its treatment is only denied by small-minded, intellectually-deficient persons devoid of real understanding. Evil spirits mostly gain control of those having little religious inclination and those whose hearts and tongues faith has deserted. Those whose souls are desolate of the remembrance of Allaah and formulas for strengthening faith. When evil spirits meet a man who is isolated, weaponless and naked, they are easily able to attack him and overcome him.” 2 This is what Ibn al-Qayyim had to say on the subject – may Allaah have mercy on him.
1 Collectred by Ahmad in a narration from Ya’laa ibn Marrah. See page 85 of this book for the complete narration of the Hadeeth.
1 Zaad al-Ma’aad (al-Arna’oot ed), pp. 67-69.
Based on the Islamic evidence presented here and the consensus of Sunnite scholars supporting the possibility of Jinns entering and possessing humans, the falsehood of those who deny it and the error of the honorable Shaykh ‘Alee at-Tantaawee should be quite clear to the reader.
Since Shaykh at-Tantaawee promised at the end of this program in which he rejected Jinn-possession that he would return to the truth if his opinion was proven incorrect and if he was guided to it, perhaps he will now follow the correct position after reading the evidence that I have mentioned – I ask Allaah for his guidance and ours.
It should also be understood that the statement of Dr. Muhammad ‘Irfaan, published in the Nadwah newspaper’s 14/10/1407 issue, to the effect that the term “Majnoon (mad)” has disappeared from the medical vocabulary and that the idea of a Jinn entering a human and speaking through him is one hundred percent wrong, is itself totally false and a result of both a lack of Islamic knowledge as well as an ignorance of what has been confirmed by the vast majority of Sunnite scholars. The fact that this is unknown to many doctors1 is not in itself great evidence for its non-existence but in fact proves their great ignorance of….
1 These phenomena are well known to all doctors, especially those specializing in the field of psychiatry and psychology, however their causes are generally classified as unknown and their symptoms are treated with drugs which take effect by turning the patients into virtual vegetables. The present day medical terminologies for Jinn-possession include split personality, multiple-personality, hysteria, neurosis, psychosis, etc.
…what is well known to other scholars, known for their truthfulness, trustworthiness, and insight into religious affairs.
Shaykhul-Islaam Ibn Taymeeyah has narrated statements from countless scholars confirming the reality of Jinn-possession including that of Abul-Hasan al-Ash’aree who recorded a consensus of Sunnite scholars on the issue. Muhammad ibn ‘Abdillaah ash-Shiblee al-Hanafee (d. 799 AH/1397) also quoted Abul-Hasan al-Ash’arree’s consensus in the fifty first chapter of his book “Aakaam al-Marjaan fee Gharaa’ib al-Akhbaar wa Ahkaam al-Jaann”. 1
Dear reader, you should keep in mind the great Islamic scholar, Ibn al-Qayyim’s previously mentioned statement that the leading doctors and intellectuals of his time and before his time acknowledged spirit-possession, and only the ignorant heretics among them denied it. You, dear reader, should also cling to the truth we have mentioned and not be fooled by ignorant medical doctors and others, nor by one who speaks on this matter without knowledge or insight, but blindly following ignorant medical doctors and heretics like the Mu’tazilites. May Allaah help us all.
The authentic traditions of the Prophet (Peace be upon Him) and the statements of scholars which we have mentioned clearly prove that addressing the Jinn, preaching to them, reminding them of Allaah, inviting them to Islaam, and their…
1 Ahkaam al-Jaan, p.143
….acceptance of faith in no way contradicts Prophet Sulaymaan’s prayer quoted by Allaah Almighty in Soorah Saad, “My Lord forgive me and grant me a dominion not allowed to anyone after me.” 1 Similarly, commanding them to do righteousness and prohibiting them from evil, and beating them when they refuse to leave, are not contrary to the above-mentioned verse. In fact, to exorcise the Jinn is obligatory according to the principles of repelling oppression, aiding the oppressed, enjoining righteousness and forbidding evil, just as it is with humans. It has already been mentioned in authentic Hadeeths that the Prophet (Peace be upon Him) choked the devil until its saliva flowed unto his noble hand and that he said, “Were it not for my brother Solomon’s prayer, it would have been tied up so people could see it.” 2 and in Muslim’s narration on the authority of Abu ad-Dardaa from the Prophet (Peace be upon Him) that he said, “Verily the enemy of Allaah, Iblees, came with a flame to put in my face, so I said three times: ‘I seek refuge in Allaah from thee.’. Then I said three times: ‘I curse thee with Allaah’s full curse.’ But he did not retreat (on any of these) three occasions. Thereafter I meant to seize him. I swear by Allaah that, had it not been for the supplication of my brother Sulaymaan, he would have been bound, and made an object of sport for the children of Madeenah.” 3 Such Hadeeths are many and so are the statements of the scholars to that effect.
1 Soorah Saad 38:35
2 Collected by Ahmad from Abu Sa’eed al-Khudree (See page 66 of this book for the full narration of this Hadeeth).
3 Sahih Muslim, (English Trans.), vol.1, pp.273-4), no. 1106
So I hope that what I have mentioned is sufficient and convincing for those seeking the truth. I ask Allaah by virtue of His beautiful names and His transcendent attributes to give all of us success in understanding His religion and steadfastness in holding on to it; to bless us all in expressing the truth in our words and deeds and to protect us from speaking about Him in ignorance and denying what we have no knowledge of. Verily He is the Master of our affairs and may Allaah’s peace and blessing be on His slave and messenger, our Prophet Muhammad, and on his family, companions and all those who follow him in righteousness.
‘Abdul-‘Azeez ibn Abdillaah Aal Baaz
General Director of the Presidency of Islamic Research, Rulings and Propagation