Using Jinns

Categories'Aqaid [159]

Fatwa ID: 05542

 

Answered by: Alimah Habiba Akhtar

 

Question:

 

Are there any fatawa or articles on the usage of Jinns? Permissibility or prohibition?

 

 

In the name of Allah, the Most Gracious, the Most Merciful

 

Answer:

 

Jinns like us are a creation of Allah SWT. They have their dimension and lives that they live.

 

Many would argue that there are various similarities between ourselves (Humans) and Jinns. Most importantly, Jinns and Humans live alongside each other in comparison to Allah SWT’s other creations such as the angels.

 

This must be understood carefully that though we coexist in one entity, our existence must be separate.

 

This can be understood by considering the following verse:

“And on the Day when He will gather them (all) together (and say): “O you assembly of jinns! Many did you mislead of men,” and their Auliya’ (friends and helpers, etc.) amongst men will say: “Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us.” He will say: “The Fire be your dwelling-place, you will dwell therein forever, except as Allah may will. Certainly, your Lord is All-Wise, All-Knowing.”(1)

 

Yes, there may be areas where both creations may benefit from each other, however, we have been created as separate entities and must abide by this. The fire has been designated for those who interrelated with the other creatures as benefit and support is found only in Allah SWT.

 

More so, a lot of harm may be derived from communications with Jinns.

 

Therefore, in response to your query, there will be no basis for a relationship or engagement with the Jinns as we are two separate entities. Moreso, much harm is done between the two existences than good.

 

As such, interactions between Humans and Jinns should be separated and seized. Each creation should be left to do what they’ve been commanded and fulfil their purpose. From the verse of Allah SWT, we can conclude that the usage of Jinns will be impermissible. The lack of interaction refers to leaving the other as they are.

 

Nevertheless, it’s important to differentiate between the usage of Jinns and Ruqya which is the method by which we protect ourselves from Jinns by ourselves or by a practitioner.

 

Ruqya does not employ or use Jinns, rather it does the opposite. Hence, Ruqya has been permitted when it meets the following three conditions:

 

  • A Ruqyah must be practised with Allah’s words, Names or Attributes
  • A Ruqyah must be said in Arabic.
  • There must be the belief that a Ruqyah can do nothing to man by itself, but it is dependent on the Divine Decree. (2)

 

Thus, one must be confused by the prohibition of using Jinns and the purpose of Ruqya as essentially, Ruqya submits to the trust of Allah SWT.

 

 

Only Allah knows best

Written by Alimah Habiba Akhtar

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham

 

 

1)

(وَیَوۡمَ یَحۡشُرُهُمۡ جَمِیعࣰا یَـٰمَعۡشَرَ ٱلۡجِنِّ قَدِ ٱسۡتَكۡثَرۡتُم مِّنَ ٱلۡإِنسِۖ وَقَالَ أَوۡلِیَاۤؤُهُم مِّنَ ٱلۡإِنسِ رَبَّنَا ٱسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضࣲ وَبَلَغۡنَاۤ أَجَلَنَا ٱلَّذِیۤ أَجَّلۡتَ لَنَاۚ قَالَ ٱلنَّارُ مَثۡوَىٰكُمۡ خَـٰلِدِینَ فِیهَاۤ إِلَّا مَا شَاۤءَ ٱللَّهُۗ إِنَّ رَبَّكَ حَكِیمٌ عَلِیمࣱ)

[Surah Al-An’am 128]

 

 

2)

وقد أجمع العلماء على جواز الرقى عند اجتماع ثلاثة شروط أن يكون بكلام الله تعالى أو بأسمائه وصفاته وباللسان العربي أو بما يعرف معناه من غيره وأن يعتقد أن الرقية لا تؤثر بذاتها بل بذات الله تعالى واختلفوا في كونها شرطا والراجح أنه لا بد من اعتبار الشروط المذكورة ففي صحيح مسلم من حديث عوف بن مالك قال كنا نزقي في الجاهلية فقلنا يا رسول الله كيف ترى في ذلك فقال اعرضوا علي رقاكم لا بأس بالرقى ما لم يكن فيه شرك وله من حدیث جابر تھی رسول الله صلى الله عليه وسلم عن الرقى فجاء آل عمرو بن حزم فقالوا يا رسول الله إنه كانت عندنا رقية نزقي بها من العقرب قال فعرضوا عليه فقال ما أرى بأسا من استطاع أن ينفع أخاه فلينفعه وقد تمسك قوم بهذا العموم فأجازوا كل رقية جربت منفعتها ولو لم يعقل معناها لكن دل حديث عوف أنه مهما كان من الرقى يؤدي إلى الشرك يمنع وما لا يعقل معناه لا يؤمن أن يؤدي إلى الشرك فيمتنع اختياطا والشرط الآخر لا بد منه

Fathul Bari, Volume 10, Page 220, Darul Hadith

 

 

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