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Full text of "The_Jinn_And_Human_Sickness"

The Jinn 
and Human Sickness 

Remedies in the Light of the 
Qur'aan and Sunnah 



Dr. Abu'l-Mundhir Khaleel ibn Ibraaheem Ameen 



Foreword by 
Waheed ibn 'Abdus Salaam Baali 



Translated by 
Nasiruddin Al-Khattab 



Edited by 
Dr. Abdul Ahad (Alig.) 



Kalamullah.Com 



I 

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DARUSSALAM 

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Contents 

Translator's Foreword 11 

Acknowledgements 13 

Foreword 15 

Introduction 19 

Chapter 1 
The beliefs of the people of Tawheed concerning the jinn 

and devils 31 

Definition of Jinn 31 

The beliefs of the people of Tawheed concerning the jinn 

and devils 32 

Madness and epilepsy caused by the jinn 47 

Kinds of sickness and harm caused by the jinn 52 

Reasons why people are afraid of the jinn 54 
Reasons why a jinn may be able to overpower and harm a 

human 79 

Symptoms of jinn possession 86 
Description and conditions of the practitioner of the 

Qur'aanic remedies 89 

How is the sickness diagnosed? 90 

Reciting Ruqyah 93 

The Verses that punish the jinn 113 

Nose drops made of Indian costus 128 

How to administer nose drops made of Indian costus 130 
As well as adhering to the following program, what else 

should the patient do? 131 

Drinking Zamzam water 142 

Smearing the body with olive oil 145 
What should be recited over the jinn if he breaks his 

promise and comes back 149 



The Jinn and Human Sickness 



Treating a case of love between a jinn and a human 151 
Ten ways of avoiding the harm of the Jinn and protecting 

oneself against the devils: 152 

Towards correcting the methods of treatment 154 

Chapter 2: 

Witchcraft and witches 177 

The Arabic word Sihr (witchcraft) 177 

Evidence for the existence of witchcraft 180 

Evidence from the Noble Qu/aan 180 

Comments of the scholars concerning witchcraft 183 

Kinds of witchcraft 184 

Witchcraft of stars and planets 184 
Conditions which must be met by a witch according to 

witches 190 

What the witch does in society 192 

How does the witch perform witchcraft? 194 

The effect of witchcraft on the victim 197 

Useful information about witchcraft 197 

Beware of the following types of practitioners 199 

Signs by which a witch may be recognized 200 

Warning against going to witches 201 

How to protect yourself against witchcraft 206 

Treating witchcraft 212 

The practitioner must do the following: 212 

Drinking senna to treat witchcraft 219 

How to prepare the drink 221 

Cupping as a remedy for witchcraft 223 

The time for cupping 226 

Treating impotence 228 

What is the secret of the curse of the Pharaohs? 234 

Chapter 3: 

The evil eye, envy (Hasad), protection and remedies 253 



The evil eye 253 

Evidence for the existence of the evil eye from the QuKaan 

and Sunnah: 254 

The evil eye is real 258 

The difference between the evil eye and envy 259 

Envy (Hasad) 260 

Evidence for the existence of envy 260 

Characteristics of the envier — so that they may be avoided 262 

What are the characteristics of the envier? 263 

Remedy for envy in the 

lightof Islam 264 

Types of affliction with the evil eye 266 

(i) Repelling the evil eye before it strikes 268 

(ii) Remedying the evil eye after it has happened 269 

(iii) Treating the evil eye with Ruqyah and Dhikr 272 

Widespread reprehensible innovations to do with 

protection against the evil eye and envy 277 

Chapter 4: 

Mental and nervous illnesses 281 

Delusion 281 

Epilepsy 284 

Causes of epilepsy 284 

Treatment of epilepsy 288 

Depression 290 

Causes of depression: 290 

Treatment: 291 

Anxiety 299 

Symptoms of anxiety 299 

Main causes of anxiety 299 

Treatment of anxiety 300 

Attributes of the balanced believer 303 

List of qualities that lead to completeness of faith 304 



8 The Jinn and Human Sickness 

The most important characteristics enjoined in general 

terms: 307 

List of major sins that have to do with one's inward attitude 310 

List of things that are forbidden in general terms 313 

Chapter 5 
Strong protection against the evil devils and stubborn 

tyrants 319 

Various Dhikrs ... 347 

What should be said when going to sleep. 347 
What a person who is tossing and turning and cannot 

sleep should say 349 

What one should say when woken suddenly from sleep 351 
What a person should say if he sees something that he 

likes or dislikes in his dream 352 

What should be said when entering the toilet 354 

Saying bismilla ah when eating and drinking 355 

What should be said when leaving the house 357 

What should be said when entering the house 358 

What is to be said when having intecourse 361 

What a person should do and say if he gets angry 361 

Prayer for protection for a child . 364 

What is to be said by one who is suffering from loneliness 364 
What should be said by one to whom the Shaytaan 

appears or who is frightened by him. 369 
The one to whom the Shaytaan appears should do the 

following: 370 

What should be said by one who hears the crowing of a 

rooster, the braying of a donkey and the barking of a dog, 372 

What should be said by one to whom ghouls appear. 373 

What should be said by one who stops in a new place. 373 

Conclusion . ... 374 



In the Name of Allaah, 
the Most Gracious, the Most Merciful. 

io <j£L \ 

"And We send down of the Qur'aan that which is a 
healing and a mercy to those who believe (in Islamic 
Monotheism and act on it), and it increases the 
Zaalimoon (polytheists and wrongdoers) nothing hut 
loss." {Al-Isra' 17:82) 

The Messenger of Allaah ^ said: 

4JLgjfj 4^1p y» <u!p tJLLi ii Jjjl *^l SIS Jj^> 1J Jul j]» 

>r - ♦ - 

"Allaah does not send down any disease but He also 
sends down a cure for it; those who know it know it f 
and those who do not know it do not know if."' 1 ' 

And the Messenger of Allaah 3H said: 

«5LLi tf Jjlf Nl 5 IS ja 4)1 Jjit U» 

"Allaah does not send down any disease but He 
also sends down a cure for it."* ' 



m Musnad Al-Imam Ahmad, 4/278. 
[2] Al-Saheehayn. 



Translator's Foreword 

Belief in the world of the Unseen (Al-Ghayb) is an 
important part of Islamic belief, as affirmed in the texts 
of the Qur'aan and Sunnah. The effect that unseen 
forces may have on human lives is an area concerning 
which there are many myths and superstitions, and 
there is no shortage of charlatans who will dupe 
people by offering "remedies" and " protection", at the 
cost of their wealth and, more seriously, at the cost of 
their 'Aqeedah. 

Conversely, there are those who are so dazzled by 
modernity and material progress that they dismiss all 
ideas of unseen beings out of hand, in the name of 
science. 

In this book, the author strikes a middle path between 
the superstitious approach of attributing all problems 
to the jinn and evil eye, and the "modern, scientific" 
approach of dismissing belief in the jinn as a kind of 
fairy tale. He draws on the teachings of the Qur'aan 
and Sunnah to show that although the jinn have some 
ability to affect humans, it is not as great as many 
people think. 

In an era of widespread mental and emotional 
upheaval, the issue of sickness, both mental and 
physical, is also discussed. The author takes a 
balanced view of sicknesses that are commonly 
attributed to the jinn, and makes a wise plea for 
Muslim doctors to work hand in hand with 
practitioners of the Qur'aanic medicine, pointing out 



Translator's Foreword 12 

that recitation of the Qur'aan over a sick person can 
never do any harm. 

This is a practical book, with a solid basis of Islamic 
teachings drawn from the Qur'aan and Sunnah. It is to 
be recommended for any reader who has an interest in 
spiritual and physical well-being. 

Nasiruddin Al-Khattab 

February 2005 CE 

Dhu'l-Hijjah 1425 AH 



Acknowledgements 



I would like to express my deepest thanks to Shaykh 
Dr. Muhammad Rabee' Muhammad Jawhari, 
Professor of 'Aqeedah in the College of Usool Al- 
Deen, Al-Azhar University, Cairo and Assistant 
Professor in the Girls' College in Abha, for reviewing 
this book. 

I would also like to thank all those who joined me in 
producing this book by offering advice and helping 
me by supplying books and articles. 

I would especially like to thank Shaykh Waheed ibn 
'Abds-Salaam Baali, 

May Allaah reward them all with the best of rewards 
on my behalf. 

Khaleel ibn Ibraaheem Ameen 



Foreword 

Praise be to Allaah. We praise Him and seek His help 
and forgiveness and guidance. We seek refuge with 
Allaah from the evil of our own selves and from our 
evil deeds. Whomsoever Allaah guides, none can lead 
astray, and whomsoever He sends astray none can 
guide. I bear witness that there is no god but Allaah 
alone, with no partner or associate, and I bear witness 
that Muhammad is His slave and Messenger. 

Treating illness by means of the Noble Qur'aan is a 
practice that was abandoned for a while, and 
remained unknown except to a small number of 
scholars, to such an extent that the people knew of 
nothing but witches 111 and soothsayers, and the wares 
of charlatans and frauds became popular. Then the 
Lord of creation willed that a number of sincere 
Daa'iyahs be prepared to deal with this matter. They 
revived this practice after it had died out and brought 
it back to life after it had disappeared. Those who 
treated sickness by means of the Qur'aan did not seek 
any wages for their treatment and recitation, except 
from the One Who is the Sovereign of the heavens and 
the earth, may He be glorified and exalted. 

At that point the wares of the witches and frauds 
became defunct and the people began to distinguish 
good from evil, and they turned to the Qur'aanic 
remedies. 



111 The word "witch" is used here to refer to a practitioner of 
witchcraft (Sihr), whether male or female. 



16 The Jinn and Human Sickness 

Hundreds of sick people who had been going to 
hospitals for many years were treated. 

Hundreds of epileptics who had been going to 
psychiatric clinics for months were treated. 

Innumerable people who had been going to witches 
and charlatans were treated. 

How many families found joy after suffering grief. 

How many couples were reconciled after having been 
separated. 

How many insane people came back to their senses. 

How many impotent married man became able to 
function normally 

How many anxious and tense people were able to 
relax and feel happy again 

What is amazing about this matter is the fact that those 
sincere practitioners of the Qur'aanic remedies do not 
want any reward or thanks for their treatment except 
sincere Du'aa's and to save their brothers' faith from 
being corrupted by the witches and charlatans, and to 
preserve the honour of Muslim women from being 
impugned by the witches and soothsayers. They seek 
reward with Allaah for this treatment, as they seek 
reward with Him for calling others to Islam and for 
doing their charitable work. 

To these sincere workers who are striving for the sake 
of Allaah, I express my thanks and appreciation, and I 
pray to the Lord of heaven and earth to protect them 
from all evil and to crown their deeds with sincerity. 



Foreword 17 

Then many books and essays appeared, one after 
another, on this topic, but there are some aspects 
which have not yet been dealt with. But everyone is 
guided to that for which he has been created. 

Our brother Khaleel Al-Fuqaa'i, may Allaah honour 
him, is one of the young men who have contributed to 
this field on both the theoretical and practical level. 
Allaah has healed many people at his hands, and we 
ask Allaah to reward him immensely. 

Now he has presented me with this book on the 
subject, which he has entitled "At-Turqul-Hisaan Fi 
Amradil ]aan" P*^ 

I have read it and found it to be creative, taking a new 
approach to some aspects of the topic. It is helpful to 
both the patient and the practitioner of the Qur'aanic 
remedies. 

I ask Allaah to benefit him through this work in his 
lifetime and to make it a treasure stored up for him 
after his death. 

Finally, I offer him my congratulations and say to him: 
Go ahead, O Abu'l-Mundhir, and serve the Muslims, 
treating their sick and helping their weak ones. May you 
benefit from sincere Du'aas and may your slogan be: 

ic*M ^ £ 4\ ufi k J$ « & p& %^ 

"No reward do I ask of you for it; my reward is only 
from the Lord of the 'Aalameen (mankind, jinn and all 
that exists) . " 

(Al-Shu'ara' 26:109, 127, 145, 164, 180 



f11 The Jinn and Human Sickness. 



18 The Jinn and Human Sickness 

"/ onZy des/re reform to the best of my power. And my 
guidance cannot come except from Allaah, in Him I 
trust and unto Him I repent." 

{Hood 11:88) 

O Allaah, send blessings and peace upon Muhammad, 
the unlettered Prophet, and upon his family and 
Companions. 



Waheed ibn 'Abdus-Salaam Baali 
Abha, 19/8/1413 AH 



Introduction 

Praise be to Allaah. We praise Him and seek His help 
and forgiveness and guidance. We seek refuge with 
Allaah from the evil of our own selves and from our 
evil deeds. Whomsoever Allaah guides, none can lead 
astray, and whomsoever He sends astray none can 
guide. I bear witness that there is no god but Allaah 
alone, with no partner or associate, and I bear witness 
that Muhammad is His slave and Messenger. 

"O you who believe! Fear Allaah (by doing all that He 
has ordered and by abstaining from all that He has 
forbidden) as He should be feared. (Obey Him, be 
thankful to Him, and remember Him always,) and die 
not except in a state of Islam [as Muslims (with 
complete submission to Allaah)]/' 

(Aal Imraan 3:102) 

fe>3 ft <&> }^J o?> & >jJ^ <sA\ ^j \jl>\ 4>U\ \fMf 

h \&\j ^ $& 4'\ it \M hz <4 <c 4 c& & 

"O mankind! Be dutiful to your Lord, Who created you 
from a single person (Adam), and from him (Adam) He 
created his wife [Hawwa (Eve)], and from them both He 
created many men and women ; and fear Allaah through 
Whom you demand (your mutual rights), and (do not 
cut the relations of) the wombs (kinship) . Surely, Allaah 
is Ever an All-Watcher over you/' 

(Al-Nisa' 4:1) 



20 The Jinn and Human Sickness 

f~' '{ *" ?{ >" '*i t> " ^^>A S/'v •**" J<"x' 9 \ 

"O yow who believe! Keep your duty to Allaah and 
fear Him, and speak (always) the truth . He will direct 
you to do righteous good deeds and will forgive you 
your sins. And whosoever obeys Allaah and His 
Messenger, he has indeed achieved a great achieve- 
ment (i.e. he will be saved from the Hell-fire and will 
be admitted to Paradise)/' 

{Al-Ahzaab 33:70-71) 

"All the praises and thanks be to Allaah, Who has not 
begotten a son (or offspring), and Who has no partner 
in (His) Dominion, nor He is low to have a Wali 
(helper, protector or supporter). And magnify Him 
with all magnificence/' 

(Al-Isra* 17:111) 

There is none worthy of worship but He, and no 
creator but He, and no lord but He. He is the 
Sovereign in whose hand is the Dominion of all 
things, and unto Him is the final return. He is the 
Subduer Who, by His might and power, has 
subjugated every created being. He is the Abaser 
and the Exalter; no one can raise the one whom He 
abases, and no one can abase the one whom He raises. 
No one can benefit the one for whom He decrees 
harm, and no one can harm the one whom He benefits. 
No one can give to the one from whom He withholds 



Introduction 21 

and no one can withhold from the one to whom He 
gives. Even if the people of the seven heavens and the 
seven earths and all that is in them were to unite to 
abase one whom He has raised, or to harm one whom 
He has benefited, or to give to one from whom He has 
withheld, then would never be able to do that, 

"And if Allaah touches you with harm, none can 
remove it but He, and if He touches you with good, 
then He is Able to do all things/' 

{Al-An'aam 6:17) 

I bear witness that there is none worthy of worship 
except Allah alone, with no partner or associate, and I 
bear witness that our Prophet Muhammad is His slave 
and Messenger, the bringer of glad tidings and 
warnings, whom Allaah sent as a Mercy to the 
worlds. He conveyed the Message perfectly and 
strove in Jihad for the sake of Allaah perfectly, so 
that the word of Allaah, the Sovereign, the All- 
Knowing, might prevail. He spread and established 
the message of Tawheed and tore down the banners of 
Shirk, extinguishing its flame. May Allaah send 
blessings and peace upon him and his family and 
Companions, and upon those who follow in their 
footsteps and 'tread their path. 

Treating illness by means of the Noble Qur'aan and 
Ruqyahs that are prescribed in Sharee'ah is something 
that has become very widespread. In the beginning 
this matter was warmly welcomed by the people in 
general, especially by those who were sick. 



22 The Jinn and Human Sickness 

With the spread of the Qur'aanic remedies and the 
increase in the number of their practitioners, there 
appeared books and articles which spoke of the jinn. 
Because this is an issue that deals with an unseen 
world — which is a highly interesting and exciting 
topic — the people welcomed these books and they 
became very popular; more people turned to the 
Qur'aanic remedies and the number of practitioners 
increased in the Muslim countries. 

But because of that increase in the number of 
practitioners, and the lack of experience of some of 
them, there appeared some negative effects of this 
kind of treatment. As a result there appeared some 
books and articles (especially in some Kuwaiti 
publications) which spoke of this sensitive matter. 

These books and articles included both good and bad, 
truth and falsehood. People's opinions varied 
concerning this remedy and its practitioners, and in 
fact those who praised it had their reasons and those 
who criticized it also had their reasons. 

But what should be the attitude of the fair-minded 
Muslim? 

The attitude of the fair-minded Muslim should follow a 
path between praise and criticism. He should follow the 
path of truth because we are the Ummah of truth and 
truth is enjoined upon us. He should adopt a middle 
stance, for we are the middle nation. And he should be 
just and fair, for we are the Ummah of justice. 



Introduction 23 

''And let not the enmity and hatred of others make you 
avoid justice . Be just: that is nearer to piety/' 

(Al-Kiaa'idah 5:8) 

For the sake of being honest and fair we say: 

Treating sickness by means of the Noble Qur'aan and 
Ruqyahs that are prescribed in Sharee'ah is the revival 
of a noble Prophetic Sunnah that had been abandoned. 
Ibn Al-Qayyim (may Allaah have mercy on him) 
regarded that as a kind of abandoning the Qur'aan 
and said: "Whoever abandons the Qur'aan would 
abandon treating sickness and seeking healing 
through it - i.e., the Qur'aan." t 11 

Treating sickness by means of the Noble Qur'aan is 
something that is real and is only denied by those who 
are ignorant and stubborn. Many people have 
benefited from it, and there are some diseases that 
have no other remedy except the Book of Allaah and 
the Sunnah of His Prophet £j|» Whoever interprets the 
healing of the Qur'aan as referring to spiritual healing 
only is falling short in his understanding, for the 
Qur'aan offers both spiritual and physical healing. 

Also for the sake of being honest and fair we say: 

Treating sickness in this manner and by this method is 
a matter concerning which some mistakes have been 
made. Many xyf the books that have been written on 
this topic need to be revised, and some of the 
practitioners of this remedy also need to be advised 
and corrected, so that this method will not lose 
credibility in people's eyes, especially since the 

[11 AhTawaa'id by Ibn Al-^Qayyim, P> 156. 



24 The Jinn and Human Sickness 

material used in this remedy is sacred in people's eyes, 
for it is the noblest of speech contained in the noblest 
Book on the face of the earth, namely the Book of 
Allaah. 

Hence the aims behind this study are as follows: 

1- Enabling each person to treat himself and his 
family with Ruqyah as much as he can. 

2- Working to correct the treatment method and rid it 
of errors. 

3- Dispelling the fears that people have concerning 
the world of the jinn. 

4- Giving precedence to some methods that are 
prescribed in Sharee'ah and have proven to be 
useful remedies. 

5- Warning against going to witches, frauds and Zar 
circles, and explaining the dangers posed to the one 
who does those things. 

6- Encouraging people to stick to the Dhikrs and 
prayers for protection that were prescribed by the 
Prophet m, and explaining that these are the 
greatest means of protection for the one who 
recites them regularly. 

This book is divided into five chapters, which cover 
the following topics: 

1 - The beliefs of the people of Tawheed concerning 
the jinn and devils 

In this chapter I explain the beliefs of various people 
about the jinn, and the ideas that have become deeply 



Introduction 25 



rooted in their minds about this hidden and 
mysterious world as the result of exaggerated stories, 
which has led to great fear whenever the word jinn is 
mentioned. But the believer who believes in Tawheed 
cannot be afraid, because he measures the stories he 
hears against the Qur'aan and Sunnah. 

1 also list the diseases that may be caused by the jinn, 
and special programs for those affected by these 
diseases, so that each person may treat himself and his 
family. 

2 - Witchcraft and witches 

Here I explain the danger that witchcraft poses to 
society and to the 'Aqeedah of people who visit witches. 
Then I describe means of protection and remedies that 
are prescribed in Sharee'ah. 

3 - The evil eye and Hasad (destructive envy) 

How to protect oneself, how to recognize one who is 
envious, and the remedy in the light of the Qur'aan 
and Sunnah. 

4 - Some psychological diseases 

There is a strong connection between this and the topic 
of this book, and the symptoms are similar to some of 
the diseases caused by the jinn. In fact treating sickness 
with spiritual, Qur'aanic remedies is strongly 
connected to psychology in terms of both prevention 
and treatment- There is no contradiction between the 
two types of remedy, because psychological and 
nervous diseases have one of two causes: 

(i) Internal causes: due to something inside the 



26 The Jinn and Human Sickness 

patient's body, such as a physical problem in the 
brain, nerves or glands, or a deficiency of some 
vitamins, or other matters that can be dealt with 
by doctors who are specialized in such matters. 

(ii) External causes: due to something outside the 
patient's body, such as the loss of a loved one, or 
exposure to pressures and calamities which a 
person's nerves cannot bear and for which he has 
no spiritual protection, so he is stricken with 
some psychological illnesses, which may be 
treated fully only by means of the Book of Allaah 
and the Sunnah of His Prophet jjg. The two types 
of causes are interconnected, and I wish that 
psychiatric hospitals in Muslim countries would 
begin to experiment with opening departments 
for treatment by means of the Noble Qur'aan in 
these hospitals. When a patient comes and is 
examined by the doctors, and they perform the 
initial tests, a reader could also recite the Qur'aan 
over him, because the Qur'aan has no harmful 
side-effects, by Allaah's grace. Then if the patient 
improves because of the Qur'aan reading and 
Ruqyah, praise be to Allaah, and if it becomes 
apparent that his illness is medical in nature, 
doctors and psychiatrists can then treat him. 

I also present a list aimed at instilling the branches of 
faith in him, and a list of commands that are enjoined 
upon the Muslim and the prohibitions which he is 
required to heed, and a list of major sins, because there 
are all connected to psychology in terms of both 
prevention and treatment. 



Introduction 27 

5 - Ways of protecting oneself against diseases caused 
by the jinn, such as Dhikr and prayers for 
protection. These are effective and powerful for 
the one who recites them regularly. 

I ask Allaah to make our efforts sincerely for His sake 
alone, and correct according to the Sunnah of His 
Prophet Muhammad 3jj|. 

May Allaah send blessings and peace upon our master 
Muhammad and his family and Companions. 



AbuT-Mundhir 
Khaleel ibn Ibraaheem Ameen 



Chapter 1 

The belief of the people of Tawheed 
concerning the jinn and devils 



# Definition of Jinn 

# The beliefs of the people of Tawheed concerning 
the jinn and devils 

# Kinds of sickness and harm caused by the jinn 

# Reasons why a jinn may be able to overpower 
and harm a human 

# Symptoms of jinn possession 

# Description and conditions of the practitioner of 
the Qur'aanic remedies 

# The Verses that punish the jinn 

# Using Indian costus 

# Towards correcting the methods of treatment 



Chapter 1 

The beliefs of the people of Tawheed 
concerning the jinn and devils 

Definition of Jinn 

The word jinn in Arabic refers to something that is 
concealed and hidden. 

Al-Jawhari [1] said: Al-Jaan is the father of the jinn, the 
plural of which is Jeenaan. It says in Al-Qaamoos Al- 
Muheet: Jannahu Al-Layl means the night covered him. 
Everything that is concealed from you is Junna 'Anka 
(concealed from you). Jinn Al-layl means the darkness 
of the night. Al-Mijannah refers to the land where there 
are many jinn. Al-Jaan is the plural of Al-Jinn} 2] 

It says in Lisaanul-'Arab: Janana means to cover or 
conceal Everything that is concealed from you is Junna 
'Anka (concealed from you). Jannahu Al-layl means the 
night covered him.... The jinn are so called because 
they are concealed and hidden from view. Hence the 
foetus is called Al-Janeen because he is concealed in his 
mother's womb.' 3 ' 

Abu 'Umar ibn 'Abd Al-Barr said: According to the 



[[] Al-Jawhari was the author of Al-Sihaah. 

[2] Al-Qaamoos Al-Muheet by Al-Fayroozabaadi, p. 210. 

f3] Lisaan AW Arab by Ibn Al-Mudhir, p. 13, 92, 93. 



32 The Jinn and Human Sickness 

scholars of Arabic language, there are different 
categories of jinn: 

1- When they mention the jinn in general terms, they 
use the word Jinnif 1 * 

2- If the jinn is one of those who live in houses with 
people, they call him 'Aamir (dweller), the plural of 
which is 'Ummaar. 

3- If the jinn is one of those who interact with 
children, they call them Arwaah (spirits). 

4- If the jinn is wicked then he is a Shaytaan (devil) 

5- If he is worse than that, they call him Maarid 
(demon) 

6- If he is worse than that and is strong, they call him 
Ifreet, the plural of which is 'AfaareetP^ 

The beliefs of the people of Tawheed 
concerning the jinn and devils 

People's beliefs concerning the jinn vary. Some of 
them deny that they exist at all, some discuss the 
meaning of the word jinn without affirming that they 
exist, and some misinterpret the meaning of the words 
jinn and Shayaateen (devils) in ways that are not 
Islamically acceptable. 

Shaykh Al-Islam Ibn Taymiyah said: 

All nations believe in the jinn, and they have many 



[,] In English language the word 'jinn' stands for ]inni, Al-Jaan, 
and Jinn etc., so the word 'jinn' is adopted for all these forms 
to maintain uniformity and clarity in the book. — Editor 

[2J From Aakaarn Al-Marjaan by Al-Shibli, p. 21. 



Chapter 1 : The beliefs of the people of Tawheed ... 33 

stories which would take too long to tell. No one 
denies the existence of the jinn except a few small 
groups of ignorant philosophers and doctors and their 
ilk. As for the elite of the people, it is narrated that they 
either believed in the jinn or no opinion was narrated 
from them concerning the matter...^ 

Dr. Ibraaheem Kamaal Adham says in his valuable 
book Al-Sihr Wa'l-Sahroh: 

Researching the topic of the jinn is one of the most 
difficult of subjects, especially since it has to do with 
finding out about a hidden world that is not visible 
and cannot be measured in physical or empirical 
terms. [2] 

People have various ideas in their minds about the jinn 
which vary according to their culture, individual 
nature and level of education. There are many stories 
which the people tell one another about the jinn in the 
villages and deserts, where witchcraft, fraud and 
charlatanry are also widespread. 

Dr. Ibraaheem Kamaal Adham says: 

All the people, old and young, educated and 
uneducated, male and female, have something to say 
about the jinn and their hidden world. There is no one 
I spoke to whilst gathering information about what 
people believe about the world of the jinn, who did 
not give me a great deal of information. 



[l] Majtnoo' Al-Fataawa by Ibn Taymiyah, 19/32. 

[2] Al-Sihr Wa'l-Sahroh by Dr. Ibraaheem Kamaal Adham. This 
was his doctoral dissertation and is one of the most valuable 
works that have been written on this topic. 



34 The Jinn and Human Sickness 

Peoples beliefs about the jinn come from many- 
sources. Some stem from primitive beliefs that grew 
from people's fear of natural forces. Some are a 
reflection of human thoughts and hidden desires. 
Some comes from myths and fables and stories made 
up by soothsayers, witches and charlatans to deceive 
their weak-minded victims. Some come from the 
whispers (Waswaas) of the Shaytaan. And some come 
from the teachings of Islam, or distortions thereof. 

From the information that I gathered, I found that 
there was virtual consensus among both the common 
people and the educated ones among them that the 
jinn exist. This belief goes along with what is taught by 
Islam, but the common people speak of this hidden 
world in great detail and with a lot of information, for 
which Allaah has not sent down any authority. They 
speak as if they can see this world as clear as day. 

Most of those whom I met believe in the jinn, and they 
believe that it is possible to see them and that they can 
take on various forms, the most common of which are 
the forms of a huge snake, a black cat, a black dog or a 
sheep. But strangely enough, many said that when a 
jinn takes on human form, his feet remain in the form 
of goat's feet- 
There is also virtual consensus that the jinn are afraid 
of wolves, and they cannot appear in wolf form. Many 
people believe that wolves have power over the jinn 
when they appear in physical form, and are able to 
attack and devour them. They also believe that the jinn 
flee from the scent of wolves. Hence some of those 
whom I met in remote mountain villages like to wear 



Chapter 1 : The beliefs of the people of Tawheed . . . 35 

an amulet containing something from the wolf, be it a 
hair, a tooth, a bone or a piece of skin. 

Among many people there is also a deep fear of the 
jinn, and of mentioning their name. So when they 
want to speak of the jinn you notice them saying with 
great fear, "Bismilloah (in the Name of Allaah)." 

Sometimes if a person develops a backache for which 
no medical explanation can be found, in the end he 
decides that it is because of the jinn taking revenge on 
him; he must have hurt or annoyed the jinn without 
realizing, so the jinn struck him on his back in revenge. 

Similarly the common people, especially those who 
interact with the jinn, believe that the jinn live a long 
life. Some of them are certain that the jinn live for 
thousands of years, and they support this view by 
saying that their fathers and grandfathers used to 
summon the same jinn that they summon... and Allaah 
knows best. 

There are some of the things that people believe about 
the jinn. The belief that poses the most danger to the 
'Aqeedah of the Muslim, which is a false belief that 
contradicts faith and Islamic 'Aqeedah, is the belief 
shared by most of the common people, that the jinn 
are able to know the unseen. Hence you see them 
crowding around the doors of soothsayers and 
fortunetellers who claim to contact the jinn, seeking 
to find out about the unseen. This is a false belief. 

Many people also believe that it is possible to 
subjugate the jinn and use them to meet their needs 
by the use of talismans, spells and burning incense. 



36 The Jinn and Human Sickness 

They also classify the jinn, dividing them into 
categories such as inferior and superior, or those 
who belong to the Shaytaan and those who belong to 
Allaah, Each category has its own type of talisman and 
incense, and may be used for specific purposes. So the 
superior jinn may be used for good purposes, to create 
love and harmony among people, whereas the inferior 
jinn many be used for harmful purposes, to create 
enmity and division among people. Just as they divide 
the jinn into superior and inferior, so too they divide 
the jinn into many categories according to their tasks 
and colours. So there are red jinn, black jinn and green 
jinn, and there are jinn who fly, jinn who travel under 
water, and jinn who cross the deserts and 
wildernesses. [1 * 

I still remember many of the stories that we used to 
hear when we were small, in the nighttime gatherings 
in the village where I grew up. ra These stories spoke 
of the jinn and how they would appear to the people 
and take on different forms as they wandered through 
the streets of the village in the form of rabbits, small 
children and animals. 

There was one story which was very w^ll-known, 
about a man who was working in his field one night, 
when someone came and offered to help him. The man 
accepted his offer, but after a while the farmer looked 
at the man's feet and saw that they were the feet of a 
donkey. Seized with terror, he starting running and 
did not stop until he reached the edge of the village. At 



111 Al-Sihr Wa'l-Sahrdt Min Manzoor Al-Qur'aan Wa'l-Sunnah by 

Dr. Ibraaheem Kamaal Adham. 
121 This is a village called AI-Fuqaa'i in Upper Egypt. 



Chapter 1 : The beliefs of the people of Tawheed . . . 37 

the edge of the village he met another man who 
started to reassure him and asked him what was the 
matter, so he told him what had happened in the field, 
and he said a jinn had appeared to him whose feet 
were the feet of a donkey. The man said to him: "Like 
my feet/' and he looked and saw that the man had the 
feet of a donkey... 

The common folk also believe that if a man is killed in 
revenge— in areas of Upper Egypt where this custom 
is prevalent because they are not ruled according to 
that which Allaah has revealed— then an 'Ifreet 
appears from the place where he has been killed. 

In fact these stories are widespread. These false beliefs 
find fertile ground because of the lack of proper 
Islamic knowledge and knowledge of Tawheed and 
sound 'Aqeedah, where witches, fortunetellers, 
charlatans and worshippers of the dead are 
widespread, as the result of people's ignorance of 
Islamic teachings and of the devils' toying with 
people's minds. This leads to an important question: 

What should the Muslim's attitude be towards these 
beliefs and stories? 

In order to answer this question we say that the 
existence of the jinn and the world of the unseen are 
things in which the Muslim is required to believe, even 
though they are hidden from him. Ahlus-Sunnah Wa'l- 
Jamaa'ah are unanimously agreed that whoever denies 
the existence of the jinn is a Kaafir, because he is 
rejecting what is mentioned in the Qur'aan and 
Sunnah. The jinn are mentioned in more than forty 
verses of the Qur'aan, which are included in ten 



38 The Jinn and Human Sickness 

Soorahs, and there is an entire Soorali which is named 
after them (Sooratul-Jinn). 

The Muslim is required to believe firmly, with no 
shadow of a doubt, in the existence of the jinn. As far 
as these stories and beliefs are concerned, the Muslim 
should measure them against the Book of Allaah and 
the Sunnah of His Prophet Jt Whatever is in 
accordance with the Qur'aan and Sunnah, we should 
accept it, and whatever goes against the Qur'aan and 
Sunnah we should reject it, because as I stated above, 
this is an unseen and invisible world, and we cannot 
accept that all these stories are sound. 

In Saheeh Muslim, in the lengthy Hadeeth of Ibn 
Mas'ood 4b, it is narrated that the jinn asked the 
Prophet m for provision. He said: 

«lSoljjJ L-ilp iyu J5j 4 UAJ Oj^o 

"Yours is every bone over which the name of 
Allaah has been mentioned, which will fall into 
your hands covered with flesh, and every piece 
of dung is food for your animals/ 7 

Then he M said: 



"Do not use these two things for Instinja' 
(cleaning after relieving oneself), for they are 
the food of your brothers/' 

So we throw away bones and do not see any meat on 
them, rather we see a bone just as it is, a bone. So too 



Chapter 1 : The beliefs of the people of Tawheed . . . 39 

we do not see the disappearance of the dung. But the 
Prophet £g| has told us that it is food for the animals of 
the jinn. So we must believe in what the Prophet ^ 
has told us about every bone over which the Name of 
Allaah has been mentioned having plenty of meat on it 
for the jinn, and about dung being food for their 
animals. We must believe in this as a matter of the 
unseen, because it is a matter of the unseen concerning 
which the Prophet s|| has told us. As for what people 
tell us, we have to measure it against the Qur'aan and 
Sunnah. If it is in accordance with them, we will accept 
it, and if it is not in accordance with them, we will 
reject it. 

Hence we should mention here what the Muslim is 
required to believe in with regard to the jinn, along 
with the evidence from the Qur'aan and Sunnah 
concerning that. 



# Evidence for the existence of the jinn 
1- Evidence from the Noble Qur'aan 

Allaah says: 

"And (remember) when We sent towards you 
(Muhammad) a group (three to ten persons) of the 
jinn, (quietly) listening to the Qur'aan/ 1 

(Al-Ahqaaf 46:29) 

4\1^ ii\Vj il^: g^ \^0I j^Lf ^ ^ ^^ ^ ^ -^1 Jl> 

"Say (0 Muhammad) : It has been revealed to me that 
a group (from three to ten in number) of jinn listened 



40 The Jinn and Human Sickness 

(to this Qur'aan) . They said : Verily, we have heard a 
wonderful Recitation (this Qur'aan)!" 

(Al-Jinn 72:1) 

2- Evidence from the Sunnah 

Muslim narrated in his Soheeh that Ibn Mas'ood * 
said: 

We were in the company of the Messenger of Allaah 
i§ one night, then we noticed he was missing. We 
searched for him in the valleys and mountain passes, 
then we thought that he had either been taken away 
(by the jinn) or killed secretly. We spent the worst 
night that any people have ever spent, then when 
morning came we saw him coming from the direction 
of Hira\ We said: O Messenger of Allaah, we missed 
you and looked for you, but we could not find you, 
and we spent the worst night that any people have 
ever spent. He said: 

"A petitioner of the jinn came to me and I went 
with him and recited the Qur'aan to them." 

Then he went with us and showed us their tracks, and 
the traces of their fires. 

They (the jinn) asked him about their provision and he 
said: 

U yji l^oJul ^ *2j $1* <ii Li I ^5i (Jap J5 1x5 » 
„ a ^•''ii *m- -'•' *i£'" i*°7' A-- 

"Yours is every bone over which the Name of Allaah 



Chapter 1 : The beliefs of the people of Tawheed „ , 41 

has been mentioned, which will fall into your hands 
covered with flesh, and every piece of dung is food for 
your animals/ 7 

Then the Messenger of Allaah #| said: 

«^;iy-i fui u4!u lU^ \J£j£ y£* 

"Do not use these two things for Instinja' 
(cleaning after relieving oneself), for they are 
the food of your brothers/' 111 

Al- Bukhaari narrated in his Saheeh that Abu Sa'eed 
Al-Khudri 4* said: The Messenger of Allaah jjfg said to 
me: 



dlbj^ljj dJulp ^ cJ5 lili 4Aj^11JIj llkJt <I^>J illjl ^js 

a 

"I see that you love sheep and the desert. When 
you are with your sheep in the desert and you 
give the Adhaan for prayer, raise your voice when 
giving the call, for no jinn, human or anything 
else hears the voice of the Muadhdhin for as far as 
it carries, but he or it will bear witness for him on 
the Day of Resurrection." [2] 

From this evidence it is clear that the world of the jinn 
exists. The jinn exist and are alive; they have powers of 
understanding and are subject to commands and 
prohibitions. So the believer who affirms Tawheed 

m Saheeh Muslim bi Shark Al-Nawawi, 4/170. 
[2] Saheeh Al-Bukhaari, 2/104. 



42 The Jinn and Human Sickness 

must believe in the existence of the jinn. 
• Details of what has been narrated in the 
Qur'aan and Sunnah concerning the jinn 

(i) The jinn were created from fire before man was 
created 

Allaah says: 

T-£>^' J^ l£ J? 

"And indeed, We created man from dried (sounding) 
clay of altered mud. And the jinn, We created 
aforetime from the smokeless flame of fire . " 

(Al-Hijr 15:26-27) 

(ii) They eat, get married and produce offspring. 

It was narrated that Ibn Mas'ood & said: The 
Messenger of Allaah $f| said: 

"Do not use dung or bones for Istinja', for they are 
the provision of your brothers among the jinn." [1] 

And Allaah says: 

c^i&& o4i % S&P* y>% Vj£\ $$\ bis 10 

(PO pi> OJJ c)i *»--£> y^iJ^J /JJ-X^A^ zip ^»l <j* ^Ju 

"And (remember) when We said to the angels: 
"Prostrate yourselves unto Adam/ f So they pro- 



[i] 



Narrated by Muslim and At-Tirmidhi. 



Chapter 1 : The beliefs of the people of Tawheed ... 43 

strated themselves except Iblees (Satan) . He was one 
of the jinn; he disobeyed the Command of his Lord. 
Will you then take him (Iblees) and his offspring as 
protectors and helpers rather than Me while they are 
enemies to you? What an evil is the exchange for the 
Zaalimoon (polytheists, and wrongdoers, etc)/' 

(Al-Kahf 18:50) 

Here Allaah tells us that the jinn have offspring, and 
offspring can only come through marriage. 

(iii) The jinn are hidden creatures who can see us but 
we cannot see them. 

Allaah says: 

<#& * hk 

"Verily, he and Qabeeluhu (his soldiers from the jinn 
or his tribe) see you from where you cannot see them . 
Verily, We made the Shayaateen (devils) Awliyaa' 
(protectors and helpers) for those who believe not/' 

(Al-A J raaf7:27) 

But humans may see them in certain cases when they 
take on other forms. 

(iv) The jinn are rational beings who are accountable. 

Allaah says: 

"And I (Allaah) created not the jinn and mankind 
except that they should worship Me (Alone)/' 

(Al-Dhaariyaat 51:56) 



44 The Jinn and Human Sickness 

ps^ &Z p. fcj fiX $ ^ g\ £z& 

"O you assembly of jinn and Mankind! 'Did not there 
come to you Messengers from amongst you, reciting 
unto you My Verses and warning you of the Meeting 
of this Day of yours?' They will say : We bear witness 
against ourselves/ It was the life of this world that 
deceived them. And they will bear witness against 
themselves that they were disbelievers/' 

(Al-An'aam 6:130) 

(v) Among the jinn there are Muslims, Kaafirs and 
different groups. 

Allaah says: 

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

(Al-Jinn 72:14-15) 

And Allaah tells us that the jinn said: 



Chapter 1 : The beliefs of the people of Tawheed . . . 45 

"'There are among us some that are righteous, and 
some the contrary; we are groups having different 
ways (religious sects)/" 

(Al-Jinn 72:11) 

(vi) The jinn have the ability to take on various visible 
forms, and they have powers of strength and 
craftsmanlike skills. 

The jinn have special abilities which Allacih has 
bestowed upon them, such as their ability to take on 
different forms and appear in the form of some 
animals such as snakes, cats and dogs. The jinn also 
have the ability to move from one place to another 
with amazing speed and to dive into the depths of the 
ocean, as well as skills in various kinds of crafts and 
building. Allaah says: 

"And also the Shayaateen (devils) from the jinn 
(including) every kind of builder and diver/' 

(Saad 38 :37) 

Allaah describes a unique blessing that He bestowed 
upon one of His Prophets, which was a miracle: He 
subjugated the jinn to the command of the Prophet of 
Allaah Sulaymaan (>&) by His power and grace. This 
subjugation happened by the decree of Allaah and 
Sulaymaan was not harmed by the jinn. In fact he used 
to put those who deviated and went against his 
command in chains, as Allaah says: 

"And also others bound in fetters." 

(Saad 38:38) 



46 The Jinn and Human Sickness 

Allaah tells us of the jinn's' ability to build for 
Sulaymaan #S as He says: 

"They worked for him as he desired, (making) high 
rooms, images, basins as large as reservoirs, and 
(cooking) cauldrons fixed (in their places)/' 

{Saba' 34:13) 

Concerning their ability to move with amazing speed 
from one place to another, Allaah says: 

"An 'Ifreet (strong one) from the jinn said : 7 will 
bring it to you before you rise from your place 
(council). And verily, I am indeed strong and 
trustworthy for such work/" 

(Al-Naml 27:39) 

Concerning their ability to change shape, we have the 
report reported by Muslim in his Saheeh from a young 
Ansaari man, according to which the Prophet £g| said: 

"In Madeenah there are jinn who have become 
Muslim. So if you see any of them (the jinn), ask 
him to leave for three days, then if he appears to 
you again after that, kill him, for he is a devil/ 7 

The jinn have some powers over men, such as 



Chapter 1 : The beliefs of the people of Tawheed . . . 47 

tampering with their houses by setting them on fire, 
throwing furniture and household contents about or 
appearing in human form and causing some kinds of 
physical harm, such as paralysis of a limb, tightness in 
the chest, a permanent headache or any other kind of 
sickness for which medical treatment does not bring 
about a cure but rather makes it worse, or insanity 
when the jinn focus their harm on the brain, but such 
cases and such powers over man are extremely 
limited. 

Madness and epilepsy caused by the jinn 

Allaah says: 

"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/' 

(Al-Baqarah 2:275) 

Imam Al-Qurtubi said: This Verse shows that those who 
deny that epilepsy can be caused by the jinn and that it is 
caused only by physical factors and that the Shaytaan 
cannot affect man or cause insanity, are wrong. [1] 

Imam Al-Tabari said in his commentary on this Verse: 
They will not arise from their graves in the Hereafter 
except in the manner of one who has been beaten by 
the Shaytaan and driven to insanity. What is meant by 
that is that the Shaytaan beats him in this world, 
causing insanity J 21 

111 Tafseer Al-Qurtubi, 3/255. 
121 Tafseer Al-Tabari, 3/101. 



48 The Jinn and Human Sickness 

Al-Haafiz ibn Katheer (may Allaah have mercy on 
him) said: 

"Those who eat Ribaa..." this means that they will not 
be raised except in the manner of one who is suffering 
an epileptic fit and has been beaten by the Shaytaan; 
that is because they will be raised in a bad way J 11 

Imam Al-Aloosi said: Those who consume riba will be 
raised in a manner like that of the epileptic in this 
world. The word Takhabbut (translated here as 
"beating") implies hitting continuously in different 
areas of the body. The touch of the Shaytaan means 
insanity. 

Evidence from the Sunnah that points to the 
existence of the jinn 

1 - It was narrated that Matr ibn ' Abdul-Rahmaan Al- 
A'naq said: Umm Abaan bint Al-Waazi' ibn Zaari' 
ibn 'Aamir Al-'Abdi told me, from her father, that 
her grandfather Al-Zaari' brought a son of his — or 
a son of his sister's — to the Messenger of Allaah 3jj|. 
My grandfather said: When we came to the 
Messenger of Allaah #| in Madeenah, I said: "O 
Messenger of Allaah, I have with me a son of 
mine— or a son of my sister's— who is insane. I 
have brought him to you so that you may pray to 
Allaah for him/' He said: 



«<j 






'Bring him to me." 



{n To/seer Ibn Katheer, 1/326. 

[2] Quoted from Wiqaayah Al-Insaan by Waheed Baali, 57. 



50 The Jinn and Human Sickness 



"J* & 



"Bring him close to me/' 
So she brought him close to him, and he said: 

"Open his mouth/' 

So she opened it and the Messenger of Allaah ^ 
spat into it, then he said: 

"Begone, enemy of Allaah, for I am the Messen- 
ger of Allaah/' 

He said that three times, then he said: 



"Take your son, there is nothing wrong with him, 
and the problem that he suffered will not come 
back to him/' 

Al-Hathami said: This was narrated by Al-Tabaraani 
in Al-Awsat, and by Al-Bazzaar in shortened form. Its 
Isnaad includes ' Abdul-Hakeem ibn Sufyaan, who was 
mentioned by Ibn Abi Haatim, but no one criticized 
him, and the rest* of its men are Thiqaat 
(trustworthy). tl] 

3 - It was narrated from Saf iyyah ibn Huyay ^ that 
the Prophet #| said: 



[,] Majmaa' Al-Zawaa'id, 9/9. 



Chapter 1 : The beliefs of the people of Tawheed ... 51 

UJlJl t£'J>** & Jl\ Ij» ifj>4 jUal^' ty 

"The SJtaytaan flows through the son of Adam 
like his blood/ ,[1] 

Rational evidence 

Shaykh Muhammad Al-Haamid says: Because the jinn 
have light bodies (that are not dense), there is no 
rational reason why they should not enter the bodies 
of the sons of Adam, and there is no text which 
contradicts this idea. For that which is light may run 
through that which is dense, like air which can enter 
our bodies, or fire which runs through coals, or 
electricity which runs through wires. 

The people of truth adopted a stance of accepting the 
texts which speak of the jinn entering human bodies. 
The number of reports reached such a level that you 
cannot accept the denial of those who reject them. The 
stories of jinn entering human bodies are many and 
are well-known, so the one who denies them is 
rejecting visible reality, which proves that what he 
says is false/ 21 

There is a great deal of evidence and comments from 
the scholars which no one can deny except one who is 
stubborn or arrogant/ 31 For example, Ibn Al-Qayyim 
(may Allaah have mercy on him) said: There are two 
types of epilepsy, one caused by evil, earthly spirits 
and another caused by physical factors/ 41 



[1] Fathul-Baari, 4/282; Muslim Bi Shark Al-Nawawi, 4/155. 
[21 Rudood 'Ala Abaateel, 2/135. 

[3] See Wiqaayah Al-lnsaan Min Al-Jinn Wa'l-Shaytaan, p. 56-68. 
141 Al-Tibb Al-Nabawi, 51. 



52 The Jinn and Human Sickness 

'Abdullaah ibn Ahmad ibn Hanbal said: I said to my 
father: There is someone who claims that the jinn 
cannot enter human bodies. He said: O my son, he is 
lying; the jinn is speaking through him. [1] 

Shaykhul-Islam Ibn Taymiyah (may Allaah have 
mercy on him) said: The fact that the jinn can enter 
human bodies is proven according to the consensus of 
Ahlus-Sunnah. This is something that has been seen 
and witnessed by those who examined the matter. The 
jinn enters the body of the epileptic and he says things 
of which he is not aware and that he does not 
remember. [2J 

Kinds of sickness and harm caused by the jinn 

The jinn may cause many different types of sickness 
and harm to humans, affecting their psychology, 
moods, body, wealth, possessions, business, relations 
with others or studies. 

The sicknesses that we are going to discuss may 
happen either because of the human being 
overpowered by the jinn, or because of witchcraft. 
We will discuss the remedies for these sicknesses in 
the light of the Qur'aan and Sunnah. These sicknesses 
include the following: 

1- Intense fear 

2- Psychological and nervous diseases (insanity, 
depression, anxiety, tension, epilepsy, Waswaas 
(whispers from the Shaytaan), personality 
disorders) 

[1] Ristwlat Al-Jinn, 8. 

[2] Mukhtasar Al-Fataawa, 584. 



Chapter 1 : The beliefs of the people of Tawheed . « . 53 

3- Physical sickness (i.e., physical sickness that human 
medicine is unable to treat, and for which there is 
no medical cause) 

4- Hallucinations 

5- Stirring up hatred between people, causing enmity 
and division between people such as husband and 
wife, business partners, friends, family 

6- Female diseases (infertility, heavy bleeding and 
menstrual irregularities, infections) 

7- Sexual problems (impotency, premature ejaculation) 

8- Tampering with and causing damage to houses 
and material possessions (causing fires, throwing 
furniture about, throwing stones at the house) 

# Details of that: 

(i) Intense fear 

There are two aspects to fear caused by the jinn, one 
which is correct and one which is incorrect. The correct 
aspect is to note that there are some jinn who can 
overpower humans and make them hear voices and 
see things, and feel that someone is following them 
and make them scared inside their own homes. The 
way to deal with this is to recite the Qur'aan, regularly 
recite the Adhkoar for morning and evening, and 
follow a special program for the sick person. 

The incorrect aspect is the great fear of the jinn that is 
deeply-rooted in many people. There is nothing to 
justify such fear from an Islamic point of view. Hence 
we will outline the reasons why people have 



54 The Jinn and Human Sickness 

developed such fear at the very mention of the jinn, 
then we will be able to put our finger on the problem 
and find the remedy. 

Reasons why people are afraid of the jinn 

1 - First and foremost among these reasons is ignorance 

of Tazvheed. If knowledge of Tawheed is lacking in a 
place, there will be widespread ignorance. Myths 
will be prevalent and the devils will take over. 
Charlatans will find fertile ground for their 
falsehood and the devils will help them in that. So 
people will believe that the jinn are able to know the 
unseen, bring benefit and ward off harm, which are 
attributes that belong only to Allaah. Hence great 
fear is created at the very mention of the jinn. 

2 - The spread of made-up stories. People are very 

fond of such stories and love to hear them, and they 
spread with amazing speed. These stories play a 
major role in stirring up this fear among women 
and children, and weak-hearted men. 

3 - Witches also play a major role in spreading this fear 

and these stories and myths. 

4 - Some cases of jinn possession which come about as 

the result of people's negligence and failure to 
recite the Adhkaar prescribed in Sharee'ah, which 
exposes them to the harm of the jinn and to jinn 
possession. 

Treatment of irrational fear of the jinn 

1 - Tawheed 

The call to Tawheed is the basis of all worship, reviving 



Chapter 1 : The beliefs of the people of Tawheed . . . 55 

the rituals of Islam and learning that benefit and harm 
are in the hand of Allaah alone. No created being, no 
matter who he is, has the power to cause harm or 
bring benefit to anyone else except by the will of 
Allaah. The powers of benefit and harm are in the 
hand of only One, may He be glorified and exalted. 

• Allaah says: 

"Say (O Muhammad): I have no power over any 
harm or profit to myself except what Allaah may 
will" 

(Yoonus 10:49) 

"Say (O Muhammad to mankind): How do you 
worship besides Allaah something which has no power 
either to harm or benefit you?" 

(Al-Maa'idah 5:76) 

"Say: Have you then taken (for worship) Awliya! 
(protectors) other than Him, such as have no power 
either for benefit or for harm to themselves?" 

(Al-Ra'd 13:16) 

<br ^: ^1 i & ^ ^r>i it i^ ^i c^ ^ 4^ o^ J^ 

"Say : Who then has any power at all (to intervene) on 
your behalf with Allaah, if He intends you hurt or 
intends you benefit?" 

(Al-Fath 48:11) 



56 The Jinn and Human Sickness 

"And if Allaah touches you with harm, none can 
remove it but He." 

(Al-An'aam 6:17) 

4U&& £$ j^ p& \>l J^i J\ ^ p£ J* p3C £J^> 

"And whatever of blessings and good things you 
have, it is from Allaah. Then, when harm touches 
you, unto Him you cry aloud for help/' 

(Al-Nahl 16:53) 

"Iffhe Most Gracious (Allaah) intends me any harm, 
their intercession will be of no use for me whatsoever, 
nor can they save me." 

(Ya-Seen 36:23) 

«&£ $ a it O^ C % t4w5 J i> 
/y Soi/ : Nothing shall ever happen to us except what 
Allaah has ordained for us. He is our Mawlaa (Lord, 
Helper and Protector)." 

(Al-Tawbah 9:51) 

XAr*> % <&*i ^ L ^ 0J± CJt &> ^JT 

"And invoke not besides Allaah any such that will 
neither profit you nor harm you . " 

(Yoonus 10:106) 

If a person believes in this pure teaching, that harm 
and benefit are in the hand of Allaah alone, and this 
belief becomes deeply rooted in his heart, then he will 
be freed of fear of jinn and humans, and of all 
creatures. 

Hence the Qur'aan calls us, in many Verses, to fear 



Chapter 1 : The beliefs of the people of Tawheed . , . 57 

Allaah alone. Allaah says: 

A*£ ft 4 ^ && *' mi JJ2 !&& {© (3i> 

"ft is on/y Shaytaan (Satan) that suggests to you the 
fear of his Awliyaa' [supporters and friends (poly- 
theists, disbelievers in the Oneness of Allaah and in 
His Messenger , Muhammad)]; so fear them not, but 
fear Me, if you are (true) believers/' 

(Aal Imraan 3:175) 

"Allaah has more right that you should fear Him if 
you are believers/' 

(Al-Tawbah 9:13) 

"And fulfil (your obligations to) My Covenant (with 
you) so that I fulfil (My Obligations to) your covenant 
(with Me), and fear none but Me" 

{AUBaqarah 2:40) 

"Verily, He (Allaah) is (the) only One llaah (God). 
Then, fear Me (Allaah) much [and Me (Alone), i.e. be 
away from all kinds of sins and evil deeds that Allaah 
has forbidden and do all that Allaah has ordained and 
worship none but Allaah]/' 

(Al-Nahl 16:51) 

Hence the scholars and Fuqaha' (may Allaah have 
mercy on them) stated that fear of anything or anyone 
other than Allaah is a kind of Shirk, which is forbidden 
according to the Qur / aan and Sunnah. 



58 The Jinn and Human Sickness 

When the Muslim says Laa ilaaha UUAllaah on a daily 
basis, in many ways, he should realize the impact that 
this belief has on what he experiences of fear of created 
beings. 

The person who believes in Tawheed and is aware of 
the aims and outcome of Tawheed, cannot fear 
anything except Allaah, because when he says Laa 
ilaaha ill-Allaah, he understands that there is no source 
of comfort, no one in whom he can put his trust, no 
one with whom he can seek refuge, no sovereign, no 
one to be obeyed or venerated, no one whose 
protection he can seek, no ruler and no one who is 
rightfully worshipped except Allaah. Any deviation 
from this belief is a kind of Shirk, which is forbidden 
according to the Qur'aan and Sunnah, even if he prays 
and fasts. 

A person does not truly believe in Tawheed unless he 
submits himself fully to Allaah (' Uboodiyyah), and fears 
Allaah alone, and frees himself from fear of all created 
beings, whether they are jinn, human or anything else. 

2 - Understanding that the plot of the Shaytaan is 
feeble 

Allaah says: 

"Ever feeble indeed is the plot of Shaytaan/' 

(Al-Nisa' 4:76) 

According to a Hadeeth whose authenticity is agreed 
upon, which was narrated from Abu Qataadah 4*, the 
Messenger of Allaah #| said: 



Chapter 1 : The beliefs of the people of Tawheed ... 59 

"Good dreams come from Allaah and bad 
dreams come from the Shaytaan. Whoever sees 
something that he dislikes, let him spit drily to 
his left three times, and seek refuge with Allaah 
from the Shaytaan, then it will not harm him."^ 

At-Tabari said: This Hadeeth indicates that spitting 
drily to the left three times is humiliating to the 
Shaytaan, because it is like spitting at something dirty 
when one sees it or remembers it, and there is nothing 
more dirty than the Shaytaan. So the Prophet jgjj 
commanded us to spit drily when remembering (the 
bad dream). The reason why the left is mentioned and 
not the right may be that the Shaytaan comes to the son 
of Adam from this direction to call him to hateful 
things. Al-Hakeem Al-Tirmidhi said: Because the 
spitting reaches the face of the Shaytaan and leaves 
marks like blisters. When you spit and also seek refuge 
with Allaah, the devilish whispers that he brought are 
repelled, like fire in his face which is burned and 
develops marks like blisters. 

It was narrated from Al-Rabee' ibn Khuthaym that 
someone came to him and said to him: I saw in a 
dream as if someone was saying, Tell Al-Rabee' that 
he is one of the people of Hell, Al-Rabee' spat drily to 
his left three times and said: I seek refuge with Allaah 



m Al-Bukhari, 5747, 6984 and Muslim, 2261. 



60 The Jinn and Human Sickness 

from the accursed Shaytaan . The next night he saw that 
man (in his dream), as if a man brought a dog and 
made it stand in front of him, with a rope around its 
neck and blisters on its forehead. He said: This is the 
devil which showed you Al-Rabee' in your dream, and 
these blisters are the result of his spitting three 
times S 1 ^ 

'The Shaytaan used to flee from 'Umar ibn Al- 
Khattaab's shadow, and he was scared to meet him 
on the road. 'Umar did not take any path but the 
Shaytaan would take a different path. It was narrated 
that 'Abdullaah ibn Mas'ood said: A human went out 
and was met by a jinn, who said: "Will you wrestle 
with me?" So he threw him to the ground, then he 
said: "I see that you are small and you have forearms 
like those of a dog. Are all the jinn like you? Or are you 
one of them?" He said: "Do you recite Ayat Al-Kursiyl 
For no one recites it when he enters his house but the 
Shaytaan will depart from it, braying like a donkey/ 7 It 
was said to Ibn Mas'ood, "Was that (man) 'Umar?" He 
said: "Who else could it be but 'Umar 4*?" [2] 

3 - It should be noted that the jinn are not all ugly and 
dark as they appear in the stories of possession and 
causing fear and harm. There are some jinn who are 
more righteous than humans, and some jinn have a 
glowing record of faith, piety and calling others to 
Allaah, as is mentioned at the beginning of Soorah Al- 
]inn, which speaks of a group of jinn who listened to 
the Qur'aan being recited on the lips of the Messenger 
igt and they went back and warned their people. 

fI1 Masm'xb Al-lnsaan Min Makaa'id Al-Shaytaan, p. 142. 
m op. cit, p. 56. 



Chapter 1 : The beliefs of the people of Tawheed . . . 61 

Allaah says: 

"Say (O Muhammad) : It has been revealed to me that 
a group (from three to ten in number) of jinn listened 
(to this Qur'aan) . They said : 'Verily, we have heard a 
wonderful Recitation (this Qur'aan)! It guides to the 
Right Path, and we have believed therein, and we 
shall never join (in worship) anything with our Lord 
(Allaah)/' 

(Al-Jinn 72:1-2) 



->r/ 



llli aUj^M oJm.cS** '&$ l^ \jA> &$[ Xjff* *[jy 

xtej$+ >4^J &[ W if* ^ \y«$ffi\£&* 

u And (remember) when We sent towards you 
(Muhammad) a group (three to ten persons) of the 
jinn, (quietly) listening to the Qur'aan, When they 
stood in the presence thereof, they said : "Listen in 
silence!" And when it was finished, they returned to 
their people, as warners . " 

(Al-Ahqaaf 46:29) 

Some of the jinn are righteous believers, and some call 
others to Allaah, and some have knowledge of 
Hadeeth. Shaykh Al-Islam Taqiy Al-Deen Ibn 
Taymiyah said in Al-Furqaan Al-Kabeer: 

The jinn may come to one who is in a remote area, a 
king or a governor, and he may be a Kaafir who has 
got lost and become thirsty and is fearing death, so he 
comes to him in the form of a human being and gives 
him water to drink, and calls him to Islam, so he 



62 The Jinn and Human Sickness 

becomes Muslim and he feeds him, and he says to 
him: " Who are you?" and he says, "So-and-so/ 7 

He supported this with a story of something that 
happened to him, as he says: 

Something like this happened to me in the Citadel I 
was in the Citadel and something like this happened 
to a Turkish prince from the east. That person said to 
him, I am Ibn Taymiyah, and that prince did not doubt 
that he was me. The king of Mardeen was told about 
that and that king of Mardeen sent news of that to 
Egypt, when I was imprisoned in the well. They were 
astounded, because I had not exited the well. But this 
was a jinn who loved us, so he did a lot of things for 
the Turks that I used to do for them. When they came 
to Damascus I used to call them to Islam, and if one of 
them uttered the Shahaadatayn , we would feed him 
whatever we could. So he did the same to them as I 
used to do, intending to honour me thereby. Some 
people said to me: Is it not possible that that could 
have been an angel? I said: No, because an angel 
cannot lie, but he (the jinn) said, I am Ibn Taymiyah, 
when he knew that he was lying by saying that.^ 

4 - The Muslim should understand that the jinn are 
inferior to and less honoured than mankind, even if a 
jinn is one of the righteous, Shaykh Abu Bakr Al- 
Jazaa'iri said: Even the righteous among the jinn are 
inferior to and less honoured than mankind, because 
the Creator has stated that mankind is honoured, as is 
proven by the verse in which Allaah says: 



[11 Masaa'ib Al-Insaan by Ibn Muflih Al-Hanbali, 132-133. 



Chapter 1 : The beliefs of the people of Tawheed . . . 63 

"And indeed We have honoured the Children of 
Adam, and We have carried them on land and sea, 
and have provided them with At-Tayyibdt (lawful 
good things), and have preferred them above many of 
those whom We have created with a marked prefer- 
ment/ 1 

(Al-Isra r 17:70) 

No such honour has been granted to the jinn, not in 
any of the Divinely-revealed scriptures or on the lips 
of any of Allaah's Messengers (#|). Thus it becomes 
clear that man is superior to the jinn. This is also 
indicated by the feelings of the jinn themselves, and 
their sense of inferiority and weakness before man, 
and by the fact that if a human seeks refuge in them, 
they feel proud and superior, because that means that 
they are being venerated and respected, when they do 
not in fact deserve that, so it increases them in sin and 
transgression, i.e., in falsehood and Kufr, 

Allaah says, speaking of them: 

^tilj |Uj3l> «yU ££ Jl^ 5jij* (j-^M #. ^i '& $JT 

"And verily, there were men among mankind who 
took shelter with the males among the jinn, hut they 
(jinn) increased them (mankind) in sin and transgres- 
sion/' 

(Al-Jinn 72:6) 

This is also borne out by the fact that, if a human seeks 
their help or seeks help by the names of their leaders, 
or swears by their leaders, they respond to him and 



64 The Jinn and Human Sickness 

meet his needs. All of that happens because they feel 
themselves to be weak and insignificant before the 
sons of Adam who are honoured by Allaah, because 
Adam believed in Allaah and worshipped Him, 
affirming His Oneness (Tawheed) and His Lordship, 
worshipping Him alone, and affirming His names and 
attributes. But if man does not have that faith, then the 
righteous jinn are better than the Kuffaar and 
Mushrikeen among the sons of Adam and are 
superior to themJ 1] 

5 - We must be very careful with regard to the 
transmission of stories. It is better not to speak of them, 
especially among the common folk, women and children, 
since these stories speak of a world that is hidden from 
us. The jinn tell many lies and we cannot be certain that 
what a jinn says is true. So it is better not to spread these 
stories. The Prophet £jj| forbade speaking about how the 
Shaytaan toys with man in his dreams. 

It was narrated that Jaabir ibn "Abdullah & said: A 
Bedouin came to the Prophet M, and said: "O 
Messenger of Allaah, in my dream I saw that my 
head was cut off and rolled away, and I started 
running after it/' The Messenger of Allaah ^ said to 
the Bedouin: 

((Jjuiii j> oiklji ^JSl ^,&\ oIU; v» 

"Do not tell people about how the Shaytaan toys 
with you in your dreams/' 

And he said: I heard the Prophet 3p delivering a 
speech in which he said: 



[1J 'Aqeedat Al-Mu'min by Abu Bakr Jaabir Al-Jazaa'iri, p. 228. 



Chapter 1 : The beliefs of the people of Tawheed . . . 65 

,( ^^ iJ % oUylji wilL jjj^-t jjl^J n» 

"No one of you should speak of how the Shaytaan 
toys with him in his dreams."'* 1 ' 

6 - The Muslim should understand that Allaah has 
appointed guardian angels for man, to protect him. 
They take turns guarding him night and day, 
protecting him from the evil of the jinn and from the 
evil of everything that is hidden from him and may 
cause him harm. Allaah says: 

"For him (each person), there are angels in succes- 
sion, before and behind him. They guard him by the 
Command of Allaah . " 

(Al-Ra'd 13:11) 

There are two scholarly opinions concerning this 
guarding: 

One is that Allaah has appointed angels for each 
person, to protect him against wild animals, vermin 
and harmful things out of kindness towards him. 

The other is that they protect him against the evil of 
the jinn. 

Al-Dahhaak said: They protect him against the jinn, 
unless something has been decreed for him. 

Ka'b said: Were it not that Allaah has appointed 
angels to protect you in your food, your drink and 
your 'Awrahs, the jinn would have caused a great deal 
of harm to you J 2 ' 

111 Saheeh Muslim, 2268. 
121 Al-Qurtubi, 9/192-193. 



66 The Jinn and Human Sickness 

And Allaah says: 

"And He sends guardians (angels guarding and 
writing all of one's good and bad deeds) over you . " 

(Al-An'aam 6:61) 

It was said that there are angels by night and angels by 
day, who record people's deeds and protect them from 
harrrJ 11 

And Allaah says: 

"There is no human being but has a protector over 
him (or her) (i.e. angels in charge of each human 
being guarding him, writing his good and bad 
deeds.)" 

(Al-Taariq 86:4) 

Abu Umaamah said: The Prophet m said: 

Jl^ij US' mp o>>-ij -^^' ^4~" c j-^' - k±JL5i ^aj c^IIp 

"One hundred and sixty angels have been 
appointed over the believer to protect him from 
that which has not been decreed for him, 
including his eyes which are protected by seven 
angels as a vessel of honey is protected from flies. 



[1] Al-Qurtubi, 7/6. 



Chapter 1 : The beliefs of the people of Tawheed . . . 67 

If a person were left to his own devices for even 
an instant, the devils would cause him a great 
deal of harm." [1] 

(ii) Psychological and nervous diseases 

Among the diseases that are caused by the jinn are 
psychological and nervous diseases, such as insanity, 
depression, anxiety etc. But it must be noted that the 
one who neglects the role of medical psychological 
treatment is not doing the right thing. There is no 
contradiction or conflict between treatment by means 
of the Noble Qur'aan and psychological treatment. 
There should be a department for treatment by means 
of the Noble Qur'aan in hospitals and psychological 
clinics, for reciting over those suffering from mental 
illness. If the patient responds to the Qur'aanic 
treatment and improves, then praise be to Allaah. If 
he does not respond, then the Qur'aan does not have 
any negative side effects as is the case with medicinal 
drugs and injections. It is interesting to note that I had a 
debate with a psychologist who said: The one who 
wants to offer the Qur'aanic treatment should study 
psychology so that he will be able to offer treatment. I 
said to him: What you are asking for, we ask of you too. 
The Qur'aanic treatment does not have any negative 
side effects, unlike your medicine. Treating sickness is 
your profession, so you should include this in it. 

(iii) Physical diseases 

There are also some physical diseases that are caused 
by the jinn. There are many of them, but in brief, if any 



[1J Al-Qurtubi, 20/4. 



68 The Jinn and Human Sickness 

disease does not improve when given medical 
treatment, the Qur'aanic Ruqyah should be recited 
over the patient, in the hope that Allaah may heal him. 

(iv) Hallucinations 

The jinn are able to make a person see things other 
than they really are, if they are able to overpower him 
by means of witchcraft So a man may see his wife as 
ugly and off-putting, and a wife may see her husband 
as ugly and off-putting, which provokes a reaction in 
the one who sees that and causes anxiety and distress, 
when in fact the other person has not changed at all. 
Allaah says: 

i& 9 #* « 4i 8* $**> ^ ty ]$$.&> 

"[Moosa (Moses)] said: 'Nay, throw you (first)!' 
Then behold! their ropes and their sticks, by their 
magic, appeared to him as though they moved fast." 

(Ta-Ha 20:66) 

(v) Stirring up hatred between people, causing 
enmity and division between people 

The Shay toon has different tricks that he uses to stir up 
hatred between pairs of people who have a bond with 
one another, whether they are business partners, 
friends or spouses. So deep differences arise for the 
silliest reasons, and each party clings stubbornly to his 
or her point of view. When someone who wants to 
reconcile them intervenes, he finds that each party 
believes itself to be in the right. Hence it is narrated 
that the Shaytaan rallies his troops and sends them on 
this mission. It was narrated that Jaabir ibn 
'Abdullaah & said: I heard the Messenger of Allaah 



Chapter 1 : The beliefs of the people of Tawheed ... 69 

3§say: 

t^wl OjZiui t&Xj"* ^*^ 4 y x ^' c5? ct^I c-rV^ ^i* 

"The throne of Iblees is in the sea, and he sends 
his troops to tempt mankind. The ones who are 
highest in status before him are those who cause 
the greatest trouble. One of them comes and says, 
T did not leave him until I caused division 
between him and his wife/ So he brings him 
closer to him and says, 'You have done well/" 111 

(vi) Female diseases 

The jinn may cause some diseases that affect only 
women, such as infertility that has no medical cause. 
When tests are performed, it is found that neither 
spouse has any medical problem that would prevent 
pregnancy, but no pregnancy occurs. Then one of my 
friends told me that he had been treated by a specialist 
for four years, and the doctor had told him, I am 
amazed at your situation, for there is no reason why 
your wife should not get pregnant. He and she were 
both one hundred percent healthy. Finally Allaah 
decreed that they should have a child, and his wife got 
pregnant. 

But it may be that there is a jinn in the uterus, or in the 
region of the ovary, who kills the sperm or damages 



[1] Saheeh Muslim, 66 68. 



70 The Jinn and Human Sickness 

the eggs. Such cases have medical symptoms of which 
we will mention the following: 

1- The woman feels intense pain in her back 

2- Pain and infection in the area of the uterus 

3- Irregular periods 

4- Occasional irregular bleeding 

5- The woman may feel anxiety at the time of 
intercourse and she only does it to please her 
husband. 

But there are other symptoms which accompany these 
symptoms, such as headaches, nightmares, numbness 
in the extremities and so on. 

(vii) Sexual problems 

The jinn may also cause impotence in men and lack of 
sexual response in either spouse, or sometimes 
premature ejaculation. We will describe the remedy 
for this in the chapter that deals with witchcraft, in sha 
Allaah. 

(viii) Tampering with houses 

The jinn may tamper with some people's houses, 
toying with the furniture and burning some of their 
contents. This is something which really happens, but 
it is very rare. I will tell some real-life stories of such 
incidents. 

The Muslimoon newspaper (issue no. 338, 15 
Muharram 1412 AH/26 July 1991 CE, p. 3) carried 
an article, entitled, MuneefHarbi : Fires start in my house 
with no cause. 

Muneef Harbi, a Saudi citizen who lives in the Al- 



Chapter 1 : The beliefs of the people of Tawheed . . . 71 

Naseem quarter in eastern Riyadh, says that fires start 
in every corner of his house with no obvious cause. 
Neither he, those who have witnessed these events nor 
the civil defence can offer any explanation for these 
fires which start in his house and which have virtually 
turned his life into an unbearable hell, were it not for 
the grace of Allaah. 

Similarly the Akhbaar Al-Yawm newspaper (issue no. 
2481, 20 Dhu'l-Qa'dah 1412 AH/23 May 1992 CE, p. 
14) published an article entitled: In the presence of the 
chief of the Georgia fire brigade, fires start in the doctor's 
house every half hour. 

Major Rajab Sultaan, the Fire Chief in the southern 
region of Sohaj, stood astonished at the door of the 
forensic laboratory in the security forces office in 
Cairo, looking for something he had lost. He had come 
from Sohaj on a specific and strange mission, carrying 
a bag in which were some samples taken from the 
remains of a strange fire, which were to be analyzed in 
order to find the causes of the fire. But to his surprise 
he found that the bag had vanished before he even 
entered the building that housed the forensics lab! 

Major Rajab told the strange story, saying: Last week, 
Dr 'Uthmaan Rifaa'i, who works in the Georgia 
General Hospital, got in touch with me and told me 
that a fire had broken out in his house half an hour 
ago, and he had called the fire brigade to save him and 
his family. Despite the strangeness of this message, I 
went with my men and equipment to his apartment, 
only to find the traces of a fire in some linens and 
clothing. The doctor told me that after he had come 



72 The Jinn and Human Sickness 

home from work, whilst he was eating lunch with his 
wife and two children, suddenly a fire broke out in the 
bedroom. He called his neighbours to help and they 
put out the fire. After that, fires started to break out in 
every thing that contained clothes every half hour. A 
few minutes later, I was startled by a fire that broke 
out in front of me, inside a wardrobe. My men and I 
put out the fire, and I discovered that the fire had 
started by itself on one shelf of clothes only. 

From inside the apartment, I contacted General Al- 
Sayyid Hasan— the assistant to the minister of the 
interior and the chief of security in Sohaj — via radio, 
and told him about the situation. He ordered me not to 
leave the apartment, and he sent word to the chief of 
police and the criminal investigators and forensic 
experts, to cooperate with me in dealing with these 
fires. 

Major Rajab Sultaan added: The doctor's apartment 
was crowded with security forces and firemen, who 
checked every inch of the apartment, searching for the 
cause of the fire. They checked out the possibility that 
there might be some powder which had helped the fire 
to start by itself, but they could not find any cause of 
the fire. Then in front of all these security forces, fires 
started to break out every half hour in various places 
throughout the apartment— in the children's bed when 
they were asleep, in the furniture.,, even clothes 
soaking in water burst into flame. The firemen were 
rushing with their equipment to extinguish the fires as 
soon as they started, in the midst of the terror of the 
doctor's family and the cries of his children. The 
security men and firemen continued to work in the 



Chapter 1 : The beliefs of the people of Tawheed ... 73 

doctor's apartment until the next day, but they failed 
to find any cause of the fires which broke out regularly 
every half hour. 

The chief of security issued instructions that some of 
the firemen should stay in the apartment with the 
family to protect them from the fires, and he ordered 
me to go the next morning to Cairo on a special 
mission, taking with me a bag containing a sample of 
the burned clothing to the forensics lab for analysis, 
and find out the scientific cause for these fires. At the 
door of the forensics lab I discovered that the bag 
containing samples from the fire had disappeared, and 
I did not know how that had happened. 

Major Rajab Sultaan returned to Sohaj to get another 
sample. He was still astonished and kept asking 
himself: How could these fires break out when I am 
the fire chief? How can we provide protection to the 
doctor's family against these strange fires? Do we need 
another kind of fire brigade to achieve this mission? 

The second story was narrated by Ibn Al-Qayyim 
(may Allaah have mercy on him) in Al-Waabil Al- 
Sayyib (p. 176-177). 

It was narrated that Abu'1-Nadr Haashim ibn Al- 
Qaasim said: A stone was thrown at me in my house 
and a voice said: "O Abu'1-Nadr, move away from our 
area!" I felt very distressed by that, so I wrote to Ibn 
Idrees, Al-Muhaaribi and Abu Usaamah in Kufa. Al- 
Muhaaribi wrote back to me: There was a well in 
Madeenah which used to dry up. Some travellers 
camped nearby and the residents complained to them 
about (that well). They called for a bucket of water, 



74 The Jinn and Human Sickness 

then they spoke these words and poured it into the 
well. Fire came out of the well and was put out at the 
top of the well. Those words are: "In the Name of 
Allaah, we are under the protection of Allaah for 
Whom nothing is impossible, and by the glory of 
Allaah which cannot be defeated or undermined, and 
by the power of Allaah the All Strong we seek 
protection. By all His most beautiful names I seek 
protection from the devils and from the evil of the 
devils among mankind and the jinn, and from all evils, 
visible and invisible, and from the evil that comes out 
at night and hides by day, and hides by night and 
comes out during the day, and from the evil of that 
which He has created, and from the evil of Iblees and 
his troops, and from the evil of every beast whose 
forelock You hold, for my Lord is on a straight path. I 
seek refuge with Allaah by that by which Moosa, 'Eesa 
and Ibraaheem who fulfilled (or conveyed) all that 
(Allaah ordered him to do or convey) (cf. Al~Najm 
53:37) sought refuge, and from the evil of that which 
He has created, and from the evil of Iblees and his 
troops, and from the evil of everything that seeks to 
cause harm. I seek refuge with Allaah, the All- 
Hearing, All-Seeing, from the accursed Shaytaan. In 
the Name of Allaah, the Most Gracious, the Most 
Merciful: 






6 



izti £fe g& &2j aJX £ vi 



Chapter 1 : The beliefs of the people of Tawheed ... 75 

'By those (angels) ranged in ranks (or rows) , By those 
(angels) who drive the clouds in a good way. By those 
(angels) who bring the Book and the Qur'aan from 
Allaah to mankind. Verily, your Ilaah (God) is indeed 
One (i.e. Allaah); Lord of the heavens and of the 
earth, and all that is between them, and Lord of every 
point of the sun's risings. Verily, We have adorned 
the near heaven with the stars (for beauty) . And to 
guard against every rebellious devil. They cannot 
listen to the higher group (angels) for they are pelted 
from every side. Outcast, and theirs is a constant (or 
painful) torment. Except such as snatch away some- 
thing by stealing, and they are pursued by a flaming 
fire of piercing brightness." 

(Al-Saaffaat 37:140) 

Abu'1-Nadr said: So I took a bucket of water, then I 
spoke these words into it, then I sprinkled it in every 
corner of the house. They (the jinn) screamed at me, 
saying, "You have burned us! We will leave you 
alone/ ,[1] 

Shaykh 'Ali ibn Musharraf Al-'Umari told a story in 
one of his lectures about a fire that started by itself in a 
house in Hadbaan— in the vicinity of Madeenah. After 
the fire had been put out, it started again, and the civil 
defence forces failed to discover the cause of the fire 
until the Shaykh (may Allaah preserve him) came and 
recited the Qur'aan in that place and expelled the jinn 
who had committed this act of aggression against the 
inhabitants of the house. 

Although it is possible for such events to occur, they 



m Al-Waabil Al-Sayyib by Ibn Al-Qayyim, p. 176-177. 



76 The Jinn and Human Sickness 

are extremely rare and we must ascertain whether it is 
in fact the work of the jinn, because the liars and 
charlatans make up many such stories for personal 
motives, as in the following story which was told by 
Shaykh Yaa-Seen Ahmad 'Eid, who said: 

A man died not long ago, and he left behind a 
beautiful house that was somewhat isolated from 
other houses. That house was huge, with many rooms, 
and was finely decorated. In the courtyard of the 
house there was a pool of marble, well-made, 
surrounded by statues in various shapes and colours 
from the mouths of which water flowed. 

That man had no children to inherit from him, so the 
house was left empty after he died and his relatives 
agreed to sell it in the hope that it would bring a great 
deal of money. No sooner had they put it up for sale 
but rumours began to spread that it was haunted by 
the jinn, and that there was an 'Ifreet inside. 

These rumours spread until they became the talk of 
the town, discussed by the people in their evening 
gatherings. If anyone disagreed and went to that 
house at night, he would come back in the morning 
believing that it was haunted by devils. 

People were no longer interested in buying it, and the 
heirs feared bad consequences, especially after 
someone came to buy it and offered a quarter of the 
price, but before the heirs were able to take the money, 
a brave young man who had heard about the house 
and what people were saying about it came along. He 
was one of those who did not care about the jinn or 
fear Ifreets, and he promised them that he would expel 



Chapter 1 : The beliefs of the people of Tawheed . . . 77 

the jinn and catch the 'Ifreet, or expel it in return for 
money. They accepted his offer and gave him half of 
the reward. 

In the evening, that young man went, taking with him 
a revolver in case he needed it. When he reached the 
house, he rested for a while, and after extinguishing 
his candle he fell asleep. After a while he felt a hand 
pulling the blanket off him, so he held on to it with all 
his might and said: "Who is pulling the blanket off?" 
A voice said: "I am an 'Ifreet, and I have to take the 
blanket, otherwise I will possess your body/ 7 The 
young man let the blanket go, then the Ifreet fell upon 
his back. The young man stood up and sat on the chest 
of the Ifreet and put the gun to his head. He said: "Tell 
me who you are." The 'Ifreet was very scared so he 
said: "Let me go and I will tell you who I really am/' 
The young man said, "Speak, O 'Ifreet/" He said: "I 
am not an 'Ifreet or a jinn, rather I am a human like 
you. The only difference between us is that I am very 
black and ugly" So he let him go and lit a candle to 
see who he was, and he saw a naked black man. The 
young mart said: "Tell me, O black man, why are you 
here in this place?" He said: "Necessity brought me 
here, because I am a poor man with no income, and I 
have a large family, and no one is taking care of them 
except me. I went to a man to find me some work to 
live on, and he told me to come to this house every 
night and stay here, and he told me thaf if I thought 
someone was approaching this house, I should clap 
my hands and beat on a surface that he had prepared 
for this purpose. If I saw that the person was 



78 The Jinn and Human Sickness 

audacious and didn't care about these noises, I was to 
turn on the taps so that water would come out of the 
mouths of the statues, then I was to climb up on the 
roof and scream with different voices to scare him. 
Then he told me to keep the secret/ 7 When the young 
man heard this story, he took the man with him and 
handed him over to the heirs. He told them his story 
and it became clear that the man who had hired this 
black man was the man who wanted to buy the house 
for a low price. 

How can the jinn be expelled from a house? 

Shaykh Waheed Baali says: 

If you are certain that there really are jinn in the house 
— and that it is not a trick— then the way to expel them 
is as follows: 

1 - You should go— taking two people with you— to 

the house and say: "I urge you by the covenant that 
Sulaymaan took from you to leave our house. I 
urge you by AUaah to leave and not harm 
anyone" You should repeat this for three days. 

2 - If you notice anything in the house after that, then 

you should bring water in a vessel, bring your 
mouth close to it and say the Du'aa' which al- 
Muhaaribi wrote to Abu'1-Nadr, which is quoted 
above. After saying this Du'aa', sprinkle that water 
in every corner of the house, and put some in every 
spot, then they will depart, by Allaah's leave. 

3 - Continue to recite the Qur'aan in the house — 

especially Soorah Al-Baqarah — and offer Nafil 
prayers and pray Qiyaam at night in the house. 

4 - Purify the house of everything that involves 



Chapter 1 : The beliefs of the people of Tawheed . . . 79 

disobedience towards Allaah. tl] 

Reasons why a jinn may be able to overpower and 
harm a human 

Let it be known that it is not easy for a jinn to harm a 
human physically or to appear to him, because in this 
case he exposes himself to being punished by means of 
the Qur'aan, because he is detaining himself inside the 
human's body. And he exposes himself to destruction 
and death when he appears in a different form, 
because he is then subject to the same rules that affect 
the form in which he appears. So if he appears in the 
form of a cat, for example, and you kill him with, say, 
a spear, then he will be killed, as in the story of the 
young Ansaari man which is narrated in Saheeh 
Muslim. 

Hence the jinn do not harm a human unless they are 
certain that he is completely negligent in remembering 
Allaah and is far away from Him, so that they can 
harm him. Before I describe the cases in which a jinn 
can harm a human, I warn you against doing any of 
these things if Allaah tests you with sickness etc. Let 
patience be your weapon and let Islamically 
prescribed remedies be the path you follow. 

(i) Witches and those who frequent them 

The jinn gain a great deal of power over the witch 
during his lifetime. They make some witches sick and 
kill others, then gain power over their offspring after 
they are gone, because they know that they are weak 
and powerless. That is because the devils only serve 



Waqaayat AUInsaan. 



80 The Jinn and Human Sickness 

the witch and fulfil some of his requests because he 
has disbelieved in Allaah, either in word, by reciting 
spells which involve associating others with Allaah 
(Shirk) and venerating the jinn, or in deed, by showing 
disrespect to the Word of Allaah (the Qur'aan). Hence 
the jinn serve him and fulfil some of his requests, 
whilst the witch fulfils all the demands of the devil, 
because he is in a position of humiliation and has no 
choice, 

Shaykh AHslam Ibn Taymiyah (may Allaah have 
mercy on him) said: 

... if the one who recites Kuqyah and the one who seeks 
to offer a remedy do not transgress the limits with 
regard to the jinn, as many of the magicians do, by 
telling them to kill someone whom it is not permissible 
to kill, or to imprison one who does not need to be 
detained. Hence the jinn may target the magicians 
because of that transgression, killing some or making 
them sick, and in some cases doing that to their 
families, children or livestock S 1 J 

Frequenting witches is a great evil. The jinn dictate 
their demands and conditions to the witch who in turn 
transmits them to those who frequent him, such as 
slaughtering birds in a specified manner, eating certain 
food, or staying alone in a darkened room for a certain 
period of time. The more humiliated the witch 
becomes, the more evil the devil becomes, and the 
witch does not get what he wants. Allaah indeed 
spoke the truth when He said: 



[i] 



Majmoo' Al-Fataawa, vol. 19. 



Chapter 1 : The beliefs of the people of Tawheed . . . 81 

''And verily , there were men among mankind who took 
shelter with the males among the jinn, but they (jinn) 
increased them (mankind) in sin and transgression." 

(AUJinn 72:6) 

(ii) Zar circles and those who frequent them 

The jinn and devils also gain power over and harm 
those who frequent the Zar circles and those who 
organize them. In those gatherings, which are 
supposedly held for the purpose of healing, women 
gather in a place and the jinn dictate their demands to 
those who organize these circles, such as wearing 
jewellery and beautiful clothes, wearing their finest 
adornments, slaughtering certain kinds of birds and 
daubing the faces of the women with their blood, 
lighting candles, beating drums, and making the 
women dance in a frenzied manner to the beat of the 
drums in a manner that pleases the Shaytaan. A 
woman may not be ill at all, but the jinn may possess 
her during these evil gatherings. 

In the midst of all this excitement, the poor woman 
thinks that her sickness has gone, but the jinn will soon 
make more and more demands. How often has 
women's honour been violated in these gatherings of 
misguidance which are called Zar circles, 

I have in front of me a letter from Morocco, from a 
man who used to organize these circles, from which I 
will quote in brief. I will quote it for every man who 
takes his womenfolk to these circles, so that he might 
learn from it. 



82 The Jinn and Human Sickness 

The writer of the letter says: 

What motivated me to write this letter is the suffering I 
have endured since 1984, The reason for that is, 
frankly, that I was very negligent. Although I was a 
teacher and well educated, fluent in Arabic and 
French, I was addicted to alcohol, I engaged in illicit 
relationships with women, and I did not pray. From a 
very young age I saw my parents organizing Zar 
circles in our house. I divorced my first wife in 1974, 
after having a daughter with her. From that time my 
only relationships with women were unlawful in 
nature, with the women who came to my mother for 
treatment. My role was to collect the birds from them 
and slaughter them, to write on the candles for them, 
and to make amulets. 

In 1984— after ten years— I began to suffer from 
Waswaas. If I saw two men talking together I would 
think that they were talking about me, and usually I 
would confront people for no reason. In 1985 I got 
married again, and I stopped drinking, and I , starred to 
pray. But then something else happened. I started to 
hear my neighbour's voice, when I was in my own 
house, slandering and insulting me, and I could hear 
the voices of his wife and daughters too. I even started 
to hear the voices of all the neighbourhood residents, 
slandering me in the worst possible manner, until I 
lost my patience and started to argue with them. I felt 
very confused, I could not sleep, and I became 
mentally unstable. Although my neighbour and his 
wife swore to me that they had not said any such 
things, I still continued to hear their voices even 
though they were not there in the house. 



Chapter 1 : The beliefs of the people of Tawheed . . . 83 

After a while, I divorced my second wife, after having 
a child with her, and I went back to drinking and 
reciting spells. 

Fifteen days later, I started to hear voices which no one 
else could hear, even if they were close to me, which 
made me resort to the magicians. That was something 
that cost me a lot of money but brought me no relief. 
Some of these magicians wrote me a schedule for 
burning incense, some told me to buy camel hairs and 
other things to burn with the incense, but it was all to 
no avail. I was in very bad shape, feeling constantly 
anxious, suffering nightmares, hearing voices and not 
tasting my food. 

After a while, we sold our house and moved to 
another, but things stayed the same. The voices did 
not leave me alone. Sometimes they threatened me, 
sometimes they told me to commit immoral actions. 
My friend told me about a magician and I went to him, 
thinking that I would find relief with him. He gave me 
some names and told me to repeat them after every 
prayer. I did what he suggested, but to no avail J 1 ' 

Do you not see the evil and immoral things that take 
place in these gatherings, and how the jinn gained 
power over the author of this letter who used to 
organize these Zar circles, and over those who 
frequented them? Beware of taking your womenfolk 
to these evil gatherings. 

To the writer of the letter I say: you should do the 

following: 

111 Taken from a letter sent from Morocco to Shaykh Waheed 
Baali. 



84 The Jinn and Human Sickness 

1- Hasten to repent sincerely from what you have 
done, and weep for your sins. 

2- Go to someone who treats sickness by means of the 
Noble Qur'aan, the conditions of which are out- 
lined in the previous section, so that he can treat 
you by means of the Qur'aan; and beware of the 
witches (practitioners of witchcraft), 

3- Attend prayers in congregation in the mosque 
regularly. 

4- Recite the Adhkaar for the morning and evening, 
and the Saheeh Wirds which are mentioned at the 
end of this book. 

5- Read a }uz of the Qur'aan each day, and read 
Soorah Al-Baqarah every three days in the house. 

6- Give charity as much as you can. 

7- Perform some Nawafil acts of worship, such as 
praying Qiyaam at night, and observing Nawafil 
fasts. Do that a great deal 

8- Turn to Allaah, make a lot of Du'aa and seek the 
times when Du'aa' $ are answered. 



(iii) Innovated types of asceticism and worship 

Another cause of the jinn gaining power over people is 
what some people do of reciting innovated Wirds and 
Dhikrs, for which Allaah has not revealed any 
authority. 

Some people sit alone in a darkened room, repeating a 
Verse or one of the Names of Allaah in an innovated 
manner, for a specific length of time, reciting it a 
certain number of times, and they think that this Verse 
or this Name has a servant, so they seek his help and 



Chapter 1 : The beliefs of the people of Tawheed . . . 85 

call upon him, but they do not get up from their place 
before the devils have come to him and possessed him. 

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

In conclusion, the people of misguidance and 
innovation, those who practice forms of asceticism 
and worship that are not prescribed in Sharee'ah, who 
sometimes try to predict the future and have some 
influence, often go to the places where the devils are, 
places in which it is forbidden to pray, because the 
devils come to them there and talk to them about some 
matters, as they talk to the soothsayers. [1] 

(iv) Jinn wronging a human 

A jinn may harm a human wrongfully, for no purpose, 
as foolish people also do. 

(v) Jinn falling in love with a human 

A jinn may fall in love with a human and desire him, 
as happens between people, so he possesses him. 

(vi) Jinn punishing a human 

A human may harm a jinn without realizing, by falling 
on him, throwing a stone at him, urinating on him or 
pouring hot water on him, so the jinn punishes him 
more than he deserves. 



[,] Majmoo' Al-Fataawa by Ibn Taymiyah, 19/41. 



86 The Jinn and Human Sickness 

Symptoms of jinn possession 

Those who have written on this topic have listed 
several symptoms of jinn possession. These symptoms 
may be real, but we must point out that some of these 
symptoms may also occur for other reasons, such as 
staying up all night, or confusion and uncertainty. So 
we must try to protect ourselves from the whispers 
that the Shaytaan tries to instill in our hearts, when 
reading this list of symptoms. 

These symptoms have been divided into two 
categories: those which occur when one is awake, 
and those which occur when one is asleep. 

• Symptoms when one is awake: 

1 - Turning away, in particular, from acts of worship 

and obedience, the remembrance of Allaah (Dhikr) 
and reading the Qur'aan. Allaah says: 

"And whosoever turns away blindly from the 
remembrance of the Most Gracious (Allaah) (i.e. this 
Qur'aan and worship of Allaah), We appoint for him 
Shaytaan (Satan - devil) to be a Qareen (a companion) 
to him. And verily, they (Satans / devils) hinder them 
from the path (of Allaah), but they think that they are 
guided aright!" 

(Al-Zukhruf 43:36-37) 

2 - Erratic behaviour in one's words, deeds and 

movements. Allaah says: 



Chapter 1 : The beliefs of the people of Tawheed . . . 87 

"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/' 

(Al-Baqarah 2:275) 

3 - Seizures (with no medical cause); there are signs to 

indicate that a seizure has devilish causes. 

4 - Paralysis of a limb (with no medical cause). 

5 - Being quick to get angry or weep with no apparent 

cause. 

6 - Sitting in the toilet for a long time, and talking to 

oneself. 

7 - Constant headache (on one or both sides of the 

head) with no medical cause, which is not eased by 
painkillers. 

8 - Irregular menstruation in women. 

9 - Not producing children although both husband 

and wife are medically sound and able to 
reproduce. 

There are other signs when one is awake, but they may 
be caused by other life circumstances, such as not 
succeeding in efforts to get married, repeatedly failing 
to do so, or a wife becoming very distressed when her 
husband has intercourse with her. 

# Symptoms when one is asleep: 

1 - Frightening nightmares, which includes seeing 
various kinds of creatures such as ghosts or 
apparitions, seeing oneself falling from a high 
place, seeing people in strange forms, and snakes. 



88 The Jinn and Human Sickness 

A man may see a woman who wants him to have 
intercourse with her (and vice versa) constantly in 
his dreams, or he may see someone threatening 
him. 

2 - Insomnia, anxiety and fear upon waking. 

3 - Talking loudly in one's sleep, or moaning and 

groaning. 

• Note: 

A person should not be regarded as being possessed 
by the jinn if any of these symptoms occur. No one can 
be certain that a person has been possessed by the jinn 
until after the Qur'aan has been recited over him, so 
these symptoms cannot be taken as definitive evidence 
of jinn possession. 



> ♦> ♦> 



Chapter 1 : The beliefs of the people of Tawheed . . . 89 

Description and conditions 

of the practitioner of the 

Qur'aanic remedies 

(i) Sincerity of intention in learning and doing for 
the sake of Allaah alone 

The practitioner of the Qu'raanic remedies must be 
extremely careful to ensure that his aim in learning 
this knowledge is not to achieve some worldly gain. 
Abu Dawood and Ibn Maajah narrated that Abu 
Hurayrah «$> said: The Messenger of Allaah |g said: 
''Whoever learns any knowledge that should be 
sought only for the sake of Allaah, but he only 
learns it in order to achieve some worldly gain, will 
not smell the fragrance of Paradise on the Day of 
Resurrection."^ 

(ii) Knowledge 

Knowledge is of two types: Islamic knowledge which 
includes knowledge of Tawheed, and knowing what is 
Halaal and Haraam lest one fall into innovation (Bid'ah); 
and worldly knowledge such as knowledge of people 
and their natures. The one who wishes to treat others 
must have these two types of knowledge. 

(iii) Experience 

He must also have experience which qualifies him to 
treat people. This includes knowledge of the jinn and 

fl] Saheeh. See Hadeeth no. 6159 in Saheeh Al-Jaami, by Shaykh Al- 
Albaani (may Allaah have mercy on him). 



90 The Jinn and Human Sickness 

devils and their ways, knowledge of how to deal with 
them, and knowledge of the patient and how close he 
is to Allaah. 

(iv) Awareness and piety 

The one who wishes to treat others must also be aware 
and pious, outwardly and inwardly righteous. He 
must be regular in his performance of acts of worship 
which annoy and overpower the Shaytaan. 

(v) Confidentiality 

He should be able to keep a secret, because this matter 
involves learning peopled secrets and private matters. 

(vi) Knowledge of mental illnesses 

Mental illnesses are similar to the illnesses caused by 
jinn possession, of all types, and some people confuse 
mental illness with illnesses caused by the jinn or by 
witchcraft. 

How is the sickness diagnosed? 

In the case of sickness caused to a human by the jinn, 
as in the case of any kind of medical disorder, it is 
essential to diagnose the problems and find out what 
caused it. Once the practitioner knows the reason why 
the jinn harmed this person, then he can treat him on 
this basis. If he was affected because of witchcraft, he 
will offer a remedy that tackles witchcraft. If the 
sickness was caused by the evil eye, he will use a 
remedy that deals with the evil eye. In each case he 
will use the appropriate treatment. 

In order to diagnose the cause, he must prepare the 



Chapter 1 : The beliefs of the people of Tawheed . . . 91 

place for treatment, by ridding the place of anything 
that involves disobedience towards Allaah. So if there 
are pictures hanging on the walls, they should be 
removed, and if there are musical instruments they 
should be taken away. Then he should prepare the 
patient psychologically for the treatment by advising 
him briefly, and if the patient is a woman, she should 
be advised to wear Hijab, and her Mahrams should be 
present. 

The experience of the practitioner plays a major role in 
the diagnosis of the disease, and that is done by 
finding out about the patient's situation, how close he 
is to Allaah, and asking him some other questions. 
Depending on the type of problem suffered by the 
patient, these questions may vary from one patient to 
another. The questions directed to a male will differ 
from those directed to a female; by the same token, 
questions asked of a married patient will differ from 
those asked of a single person, and those asked of a 
young person will differ from those asked of an older 
person. 

The questions will vary, depending on the patient's 
situation and the type of disease or the harm that has 
befallen him, but there are some general questions 
which the practitioner may need to ask. These include 
the following: 

# The type of sickness or harm, or the problem 
from which the patient is suffering. 

# When this sickness or problem began. 

# Types of dreams experienced. From the types 
of dreams, the practitioner may be able to 



92 The Jinn and Human Sickness 

diagnose the cause of the problem— whether it 
is an act of revenge, a case of love, or caused 
by witchcraft, 

• Does the patient feel unable to remember 
Allaah, read the Qur'aan or listen to the 
Qur'aan, or does he feel sleepy or drowsy? 

• Does he feel pain moving through his body, or 
in his stomach, or numbness in his extremities? 

• Does he feel that he wants to cry for no reason? 

• Does he feel extreme tightness in his chest? 

• Does the patient experience continual headaches 
which are not relived by painkillers? 

• Are there menstrual irregularities in women? 

These are some general questions with which the 
practitioner may be able to determine the cause of the 
problem— was it caused by a witch, or is it harm 
caused by the jinn, or is it no more than an illusion or 
is it a psychological problem and the jinn have nothing 
to do with it? 

After asking these questions, the practitioner may 
come to one of two conclusions: 

1 - He may be able to diagnose the cause of the 

problem quickly 

2 - Or he may be confused about the matter. 

If the practitioner is able to diagnose the cause of the 
problem, he can treat it in the appropriate manner. If 
the cause is jinn possession, then he can recite a Ruqyah 
from the Qur'aan; if the cause is witchcraft, then he 
may recite the Qur'aanic verses which compose the 
Ruqyah against witchcraft, or the patient himself may 



Chapter 1 : The beliefs of the people of Tawheed . . . 93 

recite whatever is appropriate. If the practitioner is 
confused, then he must do the following: 

Reciting Ruqyah 

The practitioner should recite Ruqyah for the patient. 
The practitioner's level of piety (Taqwa) and closeness 
to Allaah play a major role in influencing the jinn who 
is causing the harm. In his book Masaa'ib Al-Insaan Min 
Makaa'id Al-Shaytaan, Ibn Muflih Al-Hanbali states 
that the Shaytaan has a seizure like those experienced 
by humans when he draws close to the heart that is 
filled with faith. He said: 

The heart that is filled with faith is all light, which has 
heat, and when the Waswaas (devilish whisper) draws 
close to it, it turns to ashes. It was said that when the 
remembrance of Allaah is firmly established in a 
person's heart, when a devil draws close to it, he has a 
seizure like those experienced by humans when the 
Shaytaan gets close to them. Then the devils gather 
around him and say, "What is the matter with him?" 
and it is said, "The human overpowered him." [1] 

The point is that the reciter's strength of faith has an 
effect in harming the jinn. A weapon is only as good as 
the one who wields it. 

The Verses to be recited over the patient are as follows: 

1 - Al-Faatihah 

"In the Name of Allaah, the Most Gracious, the 



w 



Majmoo' Al-Fataawa by Ibn Taymiyah, 19/41. 



94 The Jinn and Human Sickness 

Most Merciful. 

Jp^J\ ujub! o Qi^T_,„\ ills) j _u*i i!UJ o v^J 

"All the praises and thanks are to Allaah, the Lord of 
the 'Aalameen (mankind, jinn and all that exists). 
The Most Gracious, the Most Merciful. The Only 
Owner (and the Only Ruling Judge) of the Day of 
Recompense (i.e. the Day of Resurrection) You 
(Alone) we worship, and You (Alone) we ask for help 
(for each and everything). Guide us to the Straight 
Way. The way of those on whom You have bestowed 
Your Grace, not (the way) of those who earned Your 
Anger, nor of those who went astray/' 

(Al-Faatihah 1:1-7) 

2 - The first five Verses of Soorah Al-Baqarah; 

iM o d&\ <^1^ ^i Cy ^ i^>^ <%> O j& 

/->./ '*(y/ r - ^M-^ti ' > -*' ".if <*** 

O \*ljjuu *-&4jj U-«j ojL+d\ o^p Vr*4 oy*j£ 

" Alif-Laam-Meem . [These letters are one of the 
miracles of the Qur'aan and none but Allaah (Alone) 
knows their meanings.] This is the Book (the 
Qur'aan), whereof there is no doubt, a guidance to 
those who are Al-Muttaqoon [the pious believers of 
Islamic Monotheism who fear Allaah much (abstain 



Chapter 1 : The beliefs of the people of Tawheed . . . 95 

from all kinds of sins and evil deeds which He has 
forbidden) and love Allaah much (perform all kinds of 
good deeds which He has ordained)]. Who believe in 
the Ghayb and perform As-Salaah (Iqaamat-as-Sal- 
aah), and spend out of what we have provided for them 
[i.e. give Zakaah, spend on themselves, their parents , 
their children, their wives, and also give charity to the 
poor and also in Allaah 's Cause -Jihad], And who 
believe in (the Quraan and the Sunnah) which has 
been sent down (revealed) to you (Muhammad) and in 
that which were sent dawn before you [the Tawraat 
(Torah) and the Injeel (Gospel)] and they believe with 
certainty in the Hereafter. (Resurrection, recompense 
of their good and bad deeds, Paradise and Hell) . They 
are on (true) guidance from their Lord, and they are 
the successful/' 

(Al-Baqarah 2:1-5) 

3 - Verses 163-164 of Soorah Al-Baqarah : 



&■ #10 }£\ fc^l > *i\ ^ * ^ 4 f&. 

4 ^ j?> #j*i $&<> £& <-A#> jfjtij v£^t 

"And yowr J/aafr (God) is One Ilaah (God - Allaah) , 
Laa Ilaaha ilia Huwa (there is none who has the right 
to be worshipped but He), the Most Gracious, the 
Most Merciful. Verily, in the creation of the heavens 
and the earth, and in the alternation of night and day, 
and the ships which sail through the sea with that 
which is of use to mankind, and the water (rain) 



96 The Jinn and Human Sickness 

which Allaah sends down from the sky and makes the 
earth alive therewith after its death, and the moving 
(living) creatures of all kinds that He has scattered 
therein, and in the veering of winds and clouds which 
are held between the sky and the earth, are indeed 
Ayaat (proofs, evidences, signs, etc.) for people of 
understanding/' 

(Al-Baqarah 2:163-164) 

4 - Verses 255-257 of Soorah Al-Baqarah : 

4 u $ "j> v> iL? \j& v fJ5i\ <£)i J* ^ <&\ v tti> 

9 >at >£i ^3 ^ I 5* ii^ SI * 1$ 4 •Si ^ o 

j^ c>? pvjtf* OjiiUl ^ijLJjl U>> ^SjjJ^^UI 

4<<3j^i l^i ^ jdJl ££-it ^Jjl 4-^1 j» 

"Allaah! Laa ilaaha ilia Huwa (none has the right to 
be worshipped but He), Al-Hayyul-Qayyoom (the 
Ever Living, the One Who sustains and protects all 
that exists) . Neither slumber nor sleep overtakes Him . 
To Him belongs whatever is in the heavens and 
whatever is on the earth . Who is he that can intercede 
with Him except with His Permission? He knows 
what happens to them (His creatures) in this world, 
and what will happen to them in the Hereafter. And 
they will never compass anything of His Knowledge 
except that which He wills. His Kursiy (Footstool) 



Chapter 1 : The beliefs of the people of Tawheed . . . 97 

extends over the heavens and the earth, and Re feels 
no fatigue in guarding and preserving them. And Re 
is the Most High f the Most Great, There is no 
compulsion in religion. Verily, the Right Path has 
become distinct from the wrong path. Whoever 
disbelieves in Taaghoot (false deities etc.) and believes 
in Allaah, then he has grasped the most trustworthy 
handhold that will never break. And Allaah is All- 
Rearer, All-Knower. Allaah is the Wali (Protector or 
Guardian) of those who believe. He brings them out 
from darkness into light. But as for those who 
disbelieve, their Awliyaa' (supporters and helpers) 
are Taaghoot (false deities and false leaders), they 
bring them out from light into darkness. Those are the 
dwellers of the Tire, and they will abide therein 
forever/' 

(Al-Baqarah 2:255-257) 

5 - Verses 285-286 of Soorah Al-Baqarah : 

"The Messenger (Muhammad) believes in what has 
been sent down to him from his Lord, and (so do) the 
believers. Each one believes in Allaah, His Angels, 
Ris Books, and His Messengers. (They say,) We 
make no distinction between one another of His 



98 The Jinn and Human Sickness 

Messengers' — and they say, We hear, and we obey. 
(We seek) Your forgiveness , our Lord, and to You is 
the return (of all)/ Allaah burdens not a person 
beyond his scope. He gets reward for that (good) 
which he has earned, and he is punished for that (evil) 
which he has earned. 'Our Lord! Punish us not if we 
forget or fall into error, our Lord! Lay not on us a 
burden like that which You did lay on those before us 
(Jews and Christians); our Lord! Put not on us a 
burden greater than we have strength to bear. Pardon 
us and grant us forgiveness . Have mercy on us. You 
are our Mawlaa (Patron, Supporter and Protector) 
and give us victory over the disbelieving people/" 

(Al-Baqarah 2:285-286) 

6 - Verses 18-19 of Soorah Aali 'Imraan : 

iLsil Oi jm yjTj is^Liij £ vi ill ■* pi ttf i_^> 
)$i$\ jft JL« <£yti \ o M=^ii %fi 2 \ ^[ v 

"Allaah bears witness that Laa ilaaha ilia Huwa (none 
has the right to be worshipped but He), and the 
angels, and those having knowledge (also give this 
witness); (He always) maintains His creation in 
justice . Laa ilaaha ilia Huwa (none has the right to be 
worshipped but He), the All-Mighty, the All-Wise. 
Truly, the religion with Allaah is Islam . Those who 
were given the Scripture (Jews and Christians) did 
not differ except, out of mutual jealousy, after 
knowledge had come to them. And whoever disbe- 
lieves in the Ay oat (proofs, evidences, verses, signs, 
revelations, etc.) of Allaah, then surely, Allaah is 



Chapter 1 : The beliefs of the people of Tawheed ... 99 

Swift in calling to account." 

(Aal 'Imraan 3:18-19) 

7 - Verses 54-56 of Soorah Al-A'raaf: 

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z&k & iit #c j M 3& 'i •$ «/i 0^ f^iij 

Vj o <2«£K i* ■* ^i btj ££ '$& l>3 o 

'Indeed, your Lord is Allaah, Who created the 
heavens and the earth in Six Days, and then He rose 
over (Istawa) the Throne (really in a manner that suits 
His Majesty) . He brings the night as a cover over the 
day, seeking it rapidly, and (He created) the sun, the 
moon, the stars subjected to His Command. Surely, 
His is the creation and commandment. Blessed is 
Allaah, the Lord of the 'Aalameen (mankind, jinn and 
all that exists)! Invoke your Lord with humility and in 
secret. He likes not the aggressors. And do not do 
mischief on the earth, after it has been set in order, 
and invoke Him with fear and hope. Surely, Allaah 's 
Mercy is (ever) near unto the good-doers/' 

(Al-A'raaf 7:54-56) 

8 - Verses 115-118 of Soorat Al-Mu'minoon : 

^ O j£*& £Pt\ <1>J J* ^l ^ ^ j^ 4JI ill 

v/ ftf V 'V ~'<" •>.?* .* *' ^ r> fff >, ? <\ 



100 The Jinn and Human Sickness 

"Did you think that We had created you in play 
(without any purpose), and that you would not be 
brought back to Us?" So Exalted be Allaah, the True 
King : Laa ilaaha ilia Huwa (none has the right to be 
worshipped but He), the Lord of the Supreme Throne! 
And whoever invokes (or worships), besides Allaah, 
any other ilaah (god), of whom he has no proof; then 
his reckoning is only with his Lord. Surely, Al- 
Kaafiroon (the disbelievers in Allaah and in the 
Oneness of Allaah, polytheists, pagans, idolaters) 
will not be successful. And say (O Muhammad) : 'My 
Lord! Forgive and have mercy, for You are the Best of 
those who show mercy!/" 

(Al-Mu f minoon 23:115-118) 

9 - Verses 1-10 of Soorah AUSaaffaat : 

£$[ 4 o $ v4$S o £5 c&J$ o lii <*&&& 
ll£ \ O $£2 1>m £& £ o^VS &$3\ S3 o %$ 
dj*^i V o p\i o^M J & \h^j o i£&\ i^UJUpl 
O £-£ <$& ft't& O y£ $ ^ &&> $& p\ Jl 

"By those (angels) ranged in ranks (or rows). By 
those (angels) who drive the clouds in a good way . By 
those (angels) who bring the Book and the Qur'aan 
from Allaah to mankind. Verily, your Ilaah (God) is 
indeed One (i.e. Allaah); Lord of the heavens and of 
the earth, and all that is between them, and Lord of 
every point of the sun's risings. Verily, We have 
adorned the near heaven with the stars (for beauty) . 
And to guard against every rebellious deviL They 
cannot listen to the higher group (angels) for they are 



102 The Jinn and Human Sickness 

him besides Allaah (from Allaah's punishment). 
Those are in manifest error/' 

(Al-Ahqaaf 46:29-32) 

11 - Verses 33-36 of Soorah Al-Rahmaan : 

oC£L)f ji£3 & 14** <>1 J&df o\ oH§ i$ ^^¥ 

c%; #CiUo c.^ tf £& / & \$ &£ &. o 

"0 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) 

12 - Verses 21-24 of Soorah Al-Hashr: 

s; £4^ i^ %$} s^ $ a;j3n & qj{ & 
$ o <^& j£fc j&^jZ jsar ^Mj 5t #L 

jSjlSff dp > \ A ^ ^sft ^ £ o i#3f 

$ <&i b^3 'yzst >p't k#jf ^i\ p&\ 

%M a jpllt tgd( ^Jt lii ji o t^A fe 



Chapter 1 : The beliefs of the people of Tawheed . . . 101 

pelted from every side. Outcast, and theirs is a 
constant (or painful) torment , Except such as snatch 
away something by stealing, and they are pursued by 
a flaming fire of piercing brightness . " 

{Al-Saffaat 37:1-10) 

10 - Verses 29-32 of Soorah Al-Ahqaaf: 

"And (remember) when We sent towards you 
(Muhammad) a group (three to ten persons) of the 
jinn, (quietly) listening to the Qur'aan. When they 
stood in the presence thereof, they said: 'Listen in 
silence!' And when it was finished, they returned to 
their people, as warners . They said : 'O our people! 
Verily, we have heard a Book (this Qur'aan) sent 
dawn after Moosa (Moses), confirming what came 
before it, it guides to the truth and to the Straight 
Path (i.e. Islam). O our people! Respond (with 
obedience) to Allaah's Caller (i.e. Allaah's Messenger 
Muhammad), and believe in him (i.e. believe in that 
which Muhammad has brought from Allaah and 
follow him) . He (Allaah) will forgive you of your sins, 
and will save you from a painful torment (i.e. Hell- 
fire). And whosoever does not respond to Allaah's 
Caller, he cannot escape on earth, and there will be no 
Awliyaa f (lords, helpers, supporters, protectors) for 



Chapter 1 : The beliefs of the people of Tawheed . . . 103 

"Had We sent down this Qur'aan on a mountain, you 
would surely have seen it humbling itself and rent 
asunder by the fear of Allaah. Such are the parables 
which We put forward to mankind that they may 
reflect. He is Allaah, beside Whom Laa ilaaha ilia 
Huwa (none has the right to be worshipped but He) 
the All-Knower of the unseen and the seen . He is the 
Most Gracious, the Most Merciful. He is Allaah, 
beside Whom Laa ilaaha ilia Huwa (none has the right 
to be worshipped but He), the King, the Holy, the 
One Free from all defects, the Giver of security, the 
Watcher over His creatures, the All-Mighty, the 
Compeller, the Supreme. Glory be to Allaah! (High is 
He) above all that they associate as partners with 
Him. He is Allaah, the Creator, the Inventor of all 
things, the Bestower of forms . To Him belong the Best 
Names . All that is in the heavens and the earth glorify 
Him. And He is the All-Mighty, the All-Wise." 

(Al-Hashr 59:21-24) 

13- Verses 1-9 of Soorah Al-Jinn : 

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£jfT **^ jli £*--^ -^ 4 fe ^* ^ ^\S O L^ ^^ 
"Say (O Muhammad) : It has been revealed to me that 



104 The Jinn and Human Sickness 

a group (from three to ten in number) of jinn listened 
(to this Qur'aan) . They said : 'Verily, we have heard a 
wonderful Recitation (this Qur'aan)! 'It guides to the 
Right Path, and we have believed therein, and we 
shall never join (in worship) anything with our Lord 
(Allaah) . 'And He, exalted be the Majesty of our 
Lord, has taken neither a wife nor a son (or offspring 
or children). 'And that the foolish among us [i.e. 
Iblees (Satan) or the polytheists amongst the jinn] 
used to utter against Allaah that which was an 
enormity in falsehood, 'And verily, we thought that 
men and jinn would not utter a lie against Allaah. 
'And verily, there were men among mankind who 
took shelter with the males among the jinn, but they 
(jinn) increased them (mankind) in sin and transgres- 
sion. 'And they thought as you thought, that Allaah 
will not send any Messenger (to mankind or jinn) . 
'And we have sought to reach the heaven; but found it 
filled with stern guards and flaming fires. 'And 
verily, we used to sit there in stations, to (steal) a 
hearing, but any who listens now will find a flaming 
fire watching him in ambush." 

(Aljinn 72:1-9) 

14 - Soorah Al-Humazah : 

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o iiSj* „& Qi o $$# $ g£s $ o \Z£\ U % 

"Woe to every slanderer and backbiter. Who has 
gathered wealth and counted it. He thinks that his 
wealth will make him last forever! Nay! Verily, he 



Chapter 1 : The beliefs of the people of Tawheed . . . 105 

will be thrown into the crushing Fire. And what will 
make you know what the crushing Fire is? The fire of 
Allaah kindled, Which leaps up over the hearts, 
Verily, it shall be closed upon them, in pillars 
stretched forth (i.e. they will be punished in the Fire 
with pillars)/' 

(Al-Humazah 104) 

15 - Soorah Al-Ikhlaas : 

"Say (O Muhammad): He is Allaah, (the) One. 
"Allaah-us-Samad [Allaah- the Self-Sufficient Mas- 
ter, Whom all creatures need, (He neither eats nor 
drinks)]. "He begets not, nor was He begotten. "And 
there is none co-equal or comparable unto Him." 

(Al-Ikhlaas 112) 

16 - Soorah Al-Falaq : 

"Say: I seek refuge with (Allaah), the Lord of the 
daybreak, from the evil of what He has created, and 
from the evil of the darkening (night) as it comes with 
its darkness; (or the moon as it sets or goes away), 
and from the evil of those who practise witchcraft 
when they blow in the knots, and from the evil of the 
envier when he envies." 

(Al-Falaq 113) 



106 The Jinn and Human Sickness 

17 - Soorah An-Naas : 

P>#0 o0 &\ O o0 ^ O o0 <&} *P 5> 

''Say: I seek refuge with (Allaah) the Lord of 
mankind, the King of mankind - the Ilaah (God) of 
mankind, from the evil of the whisperer (devil who 
whispers evil in the hearts of men) who withdraws 
(from his whispering in one's heart after one 
remembers Allaah). Who whispers in the breasts of 
mankind. Of jinn and men/' 

(An-Naas 114) 

After reciting this Ruqyah, there are three possible 
outcomes: 

1- The patient will experience a seizure and the jinn 
will speak. 

2- The patient will not experience a seizure, but some 
sign will appear which indicates that the problem 
is caused by the jinn. 

3- Nothing will happen to him, in which case the 
problem is medical or psychological 

1 - If the patient experiences a seizure and the jinn 
speaks 

In this case he should be asked about: 

(i) His name 

(ii) His religion 

(iii) The reason why he entered this person 

If the reason why he possessed this human was evil 
actions which Allaah has forbidden, he (the jinn) should 



Chapter 1 : The beliefs of the people of Tawheed . . . 107 

be told that this is Hamam, and proof against him should 
be established* He should be told that he is subject to the 
rulings of Allaah and of His Messenger £g, whom 
Allaah sent to both races of mankind and the jinn. 

If the jinn did that in order to punish the human or 
settle a score with him, then they should be told that 
this human did not realize what he was doing and that 
the one who did not deliberately set out to cause harm 
does not deserve to be punished. If they did that in his 
house or on his property, then they should be told that 
the house is the human's property and he has the right 
to behave in any permissible manner in his own house; 
you do not have the right to stay in the property of 
humans without their permission. The practitioner 
should persist in telling them of the rulings of Allaah 
and His Messenger $jfj| and establishing proof against 
them, enjoining upon them what is good and 
forbidding them to do what is evil, just as he would 
do with other humans, because Allaah says: 

"And We never punish until We have sent a 
Messenger (to give warning)/' 

{M-hra* 17:15) 

?^& s^ p. '&> $k if ^ $ ^^ 

"O you assembly of jinn and Mankind! Did not there 
come to you Messengers from amongst you, reciting 
unto you My Verses and warning you of the Meeting 
of this Day of yours?" 

(Al-Anaam 6:120) 



108 The Jinn and Human Sickness 

Hence the Prophet jg| forbade killing snakes that are 
found in houses until they have been asked to leave 
three times, as is narrated in Saheeh Muslim, because it 
is not permissible to kill a jinn unlawfully, just as it is 
not permissible to kill a human being unlawfully. 
Wrongdoing is Haraam in all cases; it is not permissible 
for anyone to do wrong to anyone else, even if he is a 
Kaafir. 

If the jinn pays attention to the exhortation, all well 
and good, otherwise the practitioner should rebuke 
the jinn, threaten him, curse him and insult him, as is 
mentioned in Saheeh Muslim in a report from Abu'l- 
Darda', who said: 

The Messenger of Allaah ^jg stood and we heard him say: 

"ill* <uL ijih 
"I seek refuge in Allaah from you/' 
Then he said: 

"I curse you with the curse of Allaah/' 

Three times, and he reached out his hand as if to take 
something. When he had finished praying, we said: O 
Messenger of Allaah, we heard you say something that 
we have never heard you say before, and we saw you 
reaching out your hand. He said: 



Chapter 1 : The beliefs of the people of Tawheed . « . 109 

''The enemy of Allaah Iblees came with a flame of 
fire to throw it in my face, so I said, 'I seek refuge 
with Allaah from you/ three times. Then I 
wanted to seize him, and by Allaah were it not 
for the prayer of my brother Sulaymaan, he 
would have been tied up this morning and the 
boys of the people of Madeenah would have 
played with him."^ 

This Hadeeth shows that one may seek refuge with 
Allaah from him and curse him with the curse of Allaah. 

If the jinn is expelled by reading the Qur'aan, 
enjoining good and forbidding evil, and by rebuking 
and cursing, then the goal has been achieved. If that 
leads to the jinn becoming sick or dying, then he is the 
one who has wronged himself, and the practitioner 
will be rewarded for that, because by doing this he has 
relieved the distress of the one who was wronged. 
Helping one who has been wronged is enjoined in 
Islam, to the best of one's ability, and it is a deed 
which is Mustahabb (encouraged). In Al-Saheehayn it is 
narrated that Al-Bara' ibn 'Aazib said: 

The Messenger of Allaah j|| commanded us to do 
seven things and he forbade us to do seven things. He 
commanded us to visit the sick, attend funerals, say 
'Yarhatnuk- Allaah (may Allaah have mercy on you)' to 
one who sneezes, fulfil a person's oath, help one who 
has been wronged, accept invitations, and spread (the 
greeting of) Salaam. And he forbade us to wear gold 



Agreed upon. Saheeh Al-Jaami', ed. By Shaykh Al-Albaani — 
may Allaah have mercy on him — no. 3108. 



110 The Jinn and Human Sickness 

rings, to drink from silver vessels, to use silken saddle 
pads, to wear Qasiyy garments, and to wear silk, 
brocade and silk brocade. 

In Al-Saheeh it is narrated that Anas 4& said: The 
Messenger of Allaah jg| said: 

nijik; j\ iij& iiu-f ^d> 

'"Help your brother whether he is a wrongdoer or 
has been wronged/' 

I said: "O Messenger of Allaah, (we know how) to help 
him if he has been wronged, but how can we help him 
if he is a wrongdoer?" He said: "Stop him from doing 
wrong. That is how you help him/' 

(Expelling the jinn) is also relieving the distress of the 
one who has been wronged. In Saheeh Muslim it is 
narrated from Abu Hurayrah that the Prophet jg| said: 

((a^I j^i ^i xiJl oK U Ji!ill j^p ^i Jblj tS^>-Vlj 

"Whoever relieves the believer of one of the 
distresses of this world, Allaah will relieve him of 
one of the distresses of the Day of Resurrection. 
Whoever is easy going with one who is in 
hardship, Allaah will be easygoing with him in 
this world and in the Hereafter. Whoever covers 
a Muslim, Allaah will cover him in this world 
and in the Hereafter. Allaah will help a person so 



Chapter 1 : The beliefs of the people of Tawheed . . . Ill 

long as he helps his brother." [1] 

It is also narrated in Saheeh Muslim from Jaabir ibn 
' Abdullaah that when the Messenger of Allaah £jj| was 
asked about Ruqyah he said: 

"Whoever among you can benefit his brother, let 
him do so/ /[2] 

All of these texts encourage the practitioner to help his 
brother, but the practitioner should not get carried 
away in asking questions for no purpose, or engage in 
a lengthy discussion with the jinn, apart from what 
will serve to achieve his purpose. This is for the 
following reasons: 

1 - Asking too many questions may lead the practi- 

tioner to fall into the trap of the Shaytaan and be 
filled with self-admiration and arrogance. 

2 - Through these questions the jinn may find put that 

the practitioner has little experience, so he may 
become stubborn and refuse to come out. 

3 - A lengthy duration of the seizure may exhaust the 

patient physically after he regains consciousness. 

If these attempts to convince the jinn to come out do 
not succeed, the practitioner should recite the 
following Verses which will have an effect on the 
jinn and punish and torment him. The whole of the 
Qur'aan is healing and blessing, as Allaah says: 

[l] Muslim: 2699. 
[2] Muslim: 2199. 



112 The Jinn and Human Sickness 

"And We send down of the Qur'aan that which is a 
healing and a mercy to those who believe/' 

(Al-Isra' 17:82) 



♦ ♦ 



Chapter 1 : The beliefs of the people of Tawheed ... 113 



The Verses that punish the jinn 



1 -Al-Faatihdh 

"In the Name of Allaah, the Most Gracious, the 
Most Merciful. 

"All the praises and thanks be to Allaah, the Lord of 
the 'Aalameen (mankind, jinn and all that exists). 
The Most Gracious, the Most Merciful. The Only 
Owner (and the Only Ruling Judge) of the Day of 
Recompense (i.e. the Day of Resurrection) You 
(Alone) we worship, and You (Alone) we ask for help 
(for each and everything) . Guide us to the Straight 
Way. The way of those on whom You have bestowed 
Your Grace, not (the way) of those who earned Your 
Anger, nor of those who went astray/' 

(Al-Faatihah 1:1-7) 

2 - Aayat AI-Kurisy 

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114 The Jinn and Human Sickness 

jfH # 'cs&r ik \ Sift ^^ ^S y* 

"Allaah! Laa ilaaha ilia Huwa (none has the right to 
be worshipped but He), Al-Hayyul-Qayyoom (the 
Ever Living, the One Who sustains and protects all 
that exists) . Neither slumber nor sleep overtakes Him . 
To Him belongs whatever is in the heavens and 
whatever is on the earth . Who is he that can intercede 
with Him except with His Permission? He knows 
what happens to them (His creatures) in this world, 
and what will happen to them in the Hereafter. And 
they will never compass anything of His Knowledge 
except that which He wills. His Kursiy (Footstool) 
extends over the heavens and the earth, and He feels 
no fatigue in guarding and preserving them. And He 
is the Most High, the Most Great/' 

(Al-Baqarah 2:255) 

3-Al-Nisa' 

o u~* y*L± y&j^ui j^- &> ij-u^j \jj& ojjji b\f 










>T ^ $<* 1 >'s** » ' »1\ >-f fix *£- 1 f*< f >cm 



Chapter 1 : The beliefs of the people of Tawheed ... 115 

Uta O U-ir ^J[ Ar^-^ jp=^J ^L*£ o^ cj^Jl^ 

& pAA.>j pijjiJ <*+£** c^£*A\ !>U-^j \>-U ^yli 
dJl 11>\j^ ^^oa.V Ia/KL^j lytScLrJ w^f L^t* ^U»ii 

"Verily, those who disbelieve [by concealing the truth 
about Prophet Muhammad and his message of true 
Islamic Monotheism written in the Tawraat (Torah) 
and the Injeel (Gospel) with them] and prevent 
(mankind) from the path ofAllaah (Islamic Monothe- 
ism) ; they have certainly strayed far away . Verily, 
those who disbelieve and did wrong [by concealing the 
truth about Prophet Muhammad and his message of 
true Islamic Monotheism written in the Tawraat 
(Torah) and the Injeel (Gospel) with them]; Allaah 
will not forgive them, nor will He guide them to any 
way. Except the way of Hell, to dwell therein forever ; 
and this is ever easy far Allaah. O mankind! Verily, 
there has come to you the Messenger (Muhammad) 
with the truth from your Lord. So believe in him, it is 
better for you . But if you disbelieve, then certainly to 
Allaah belongs all that is in the heavens and the earth . 
And Allaah is Ever All-Knowing, All-Wise. O people 
of the Scripture (Christians)! Do not exceed the limits 
in your religion, nor say of Allaah aught but the 
truth. The Messiah 'Eesa (Jesus), son of Mary am 
(Mary), was (no more than) a Messenger of Allaah 
and His Word, ('Be!' -and he was) which He 
bestowed on Maryam (Mary) and a spirit (Rooh) 
created by Him; so believe in Allaah and His 



116 The Jinn and Human Sickness 

Messengers. Say not: 'Three (trinity) 1 / Cease! (it is) 
better for you . For Allaah is (the only) One llaah 
(God), glory is to Him (Far Exalted is He) above 
having a son. To Him belongs all that is in the 
heavens and all that is in the earth . And Allaah is All- 
Sufficient as a Disposer of affairs , The Messiah will 
never be proud to reject to be a slave of Allaah, nor the 
angels who are the near (to Allaah) . And whosoever 
rejects His worship and is proud, then He will gather 
them all together unto Himself. So, as for those who 
believed (in the Oneness of Allaah - Islamic Mono- 
theism) and did deeds of righteousness, He will give 
them their (due) rewards -and more out of His 
Bounty . But as for those who refused His worship and 
were proud, He will punish them with a painful 
torment. And they will not find for themselves besides 
Allaah any protector or helper/' 

(Al-Nisa' 4:167-173) 

4 - Al-Maa'idah 

4 j^j> Lult 4 tf>* s*v ^> ofj^ <^t \j& J 

"77ze recompense of those who wage war against 
Allaah and His Messenger and do mischief in the land 
is only that they shall be killed or crucified or their 
hands and their feet be cut off from opposite sides, or 
be exiled from the land. That is their disgrace in this 
world, and a great torment is theirs in the Hereafter. 



Chapter 1 : The beliefs of the people of Tawheed . . . 117 

Except for those who (having fled away and then) 
came back (as Muslims) with repentance before they 
fall into your power; in that case, know thatAllaah is 
Oft-Forgiving, Most Merciful/' 

(Al-Maa'idah 5:33-34) 

5 - Al-An'aam 

A il fi i\ trA Jb i tS $ £ *$ & fffi &> 

^ 4 -i^M >i t& % & U V&jfc* # <& & 

£3% '$ Jud.1 %x ^J \yLC '&p% $l 



£/ 



"And z^/io can be more unjust than he who invents a 
lie against Allaah, or says ; 'A revelation has come to 
me' whereas no Revelation has come to him in 
anything; and who says f 'I will reveal the like of what 
Allaah has revealed/ And if you could but see when 
the Zaalimoon (polytheists and wrongdoers) are in the 
agonies of death, while the angels are stretching forth 
their hands (saying) : 'Deliver your souls! This day 
you shall be recompensed with the torment of 
degradation because of what you used to utter against 
Allaah other than the truth . And you used to reject 
His Ayaat (proofs, evidences, verses, lessons, signs, 
revelations, etc) with disrespect! / " 

(Al-An'aam 6:93) 

6 -Al-A'raaf 

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<' -f -i'A i **'~ ?*.'* 'X\< **"* Mi- if" ffl'""\'* - '" 

jc- 4b\ 4i*J O' a-^jl» oj£* oy& >jw y\* u>- >ojJcju rJ*.j 



118 The Jinn and Human Sickness 

■r>.^ -'*<X\ *' v r ^ f>~" it . ^ ^ < l>' r .if ^ -" , tftf 

jJ^V>\ o^£> lib O o>lL jUj U^ju J p^u jL« J ^JLI 

Cj; Q fa \&£\ <<$ o &g$ i O^ 

- ~ Z<\ \>< \"> »>^.-r ^Vi- i^r^f -*^Tf >**'<' 

"And the dwellers of Paradise will call out to the 
dwellers of the Fire (saying) ; V/e have indeed found 
true what our Lord had promised us; have you also 
found true what your Lord promised (warned) V They 
shall say: 'Yes/ Then a crier will proclaim between 
them : 'The Curse of Allaah is on the Zaalimoon 
(polytheists and wrongdoers)/ Those who hindered 
(men) from the path of Allaah, and would seek to make 
it crooked, and they were disbelievers in the Hereafter. 
And between them will be a (barrier) screen and on 
Al-A'raaf (a wall with elevated places) will be men 
(whose good and evil deeds would be equal in Scale), 
who would recognize all (of the Paradise and Hell 
people), by their marks (the dwellers of Paradise by 
their white faces and the dwellers of Hell by their black 
faces). And they will call out to the dwellers of 
Paradise, r Salaamun 'Alaykum' (peace be on you), 
and at that time they (men on Al-A'raaf) will not yet 



Chapter 1 : The beliefs of the people of Tawheed . . . 119 

have entered it (Paradise), but they will hope to enter 
(it) with certainty. And when their eyes will be 
turned towards the dwellers of the Fire, they will say : 
'Our Lord! Place us not with the people who are 
Zaalimoon (polytheists and wrongdoers)/ And the 
men on Al-A'raaf (the wall) will call unto the men 
whom they would recognize by their marks, saying : 
r Of what benefit to you were your great numbers (and 
hoards of wealth), and your arrogance (against 
Faith)?' Are they those, of whom you swore that 
Allaah would never show them mercy. (Behold! It has 
been said to them): 'Enter Paradise, no fear shall be 
on you, nor shall you grieve/ And the dwellers of the 
Fire will call to the dwellers of Paradise : 'Pour on us 
some water or anything that Allaah has provided you 
with/ They will say: 'Both (water and provision) 
Allaah has forbidden to the disbelievers . "Who took 
their religion as an amusement and play, and the life 
of the world deceived them/ So this Day We shall 
forget them as they forgot their Meeting of this Day, 
and as they used to reject Our Ayaat (proofs, 
evidences, verses, lessons, signs, revelations, etc)/' 

(Al-A'raaf 7:44-51) 

l^ \jJJ* *ji$Aj jy^ d[ L^lit fry j^^ 0* ^ f 

"And most of them We found not true to their 
covenant, but most of them We found indeed 
Faasiqoon (rebellious, disobedient to Allaah). Then 
after them We sent Moosa (Moses) with Our Signs to 
Fir' awn (Pharaoh) and his chiefs, but they wrongfully 



120 The Jinn and Human Sickness 

rejected them* So see how was the end of the 
Mufsidoon (mischief-makers, corrupters)/' 

(Al-A'raaf 7:102-103) 

7 - AhAnfaal 

4*\ ^LLi ^aj ^jj iiil lyLS. ^V ^> O c?W J^=> 

''(Remember) when your Lord revealed to the angels, 
'Verily, I am with you, so keep firm those who have 
believed, I will cast terror into the hearts of those who 
have disbelieved, so strike them over the necks, and 
smite overall their fingers and toes . ' This is because they 
defied and disobeyed Allaah and His Messenger. And 
whoever defies and disobeys Allaah and His Messenger , 
then verily, Allaah is Severe in punishment." 

(AhAnfaal 8:12-13) 

8 - Al-Tawhah 

"How can there be a covenant with Allaah and with 
His Messenger for the Mushrikoon (polytheists, 
idolaters, pagans, disbelievers in the Oneness of 
Allaah) except those with whom you made a covenant 
near Al-Masjid Al-Haraam (at Makkah)? So long as 
they are true to you, stand you true to them. Verily, 
Allaah loves Al-Muttaqoon (the pious)/ 7 

(Al-Tawbah 9:7) 



Chapter 1 : The beliefs of the people of Tawheed . . , 121 

9 - Ibraaheem 

"J^J ft* -IpJ ot O -Xj-> j^^r c>» h*^J \y^JU^jf 

OjJl ^bj ^y-^i jl^^U Vj /Cf^C* O ^-*> p* bt 

^JiJp ilJD ,uJj ^^ C^» ^1 £j O^A ^=> J* 

"And they (the Messengers) sought victory and help 
[from their Lord (Allaah)] and every obstinate, 
arrogant dictator (who refuses to believe in the 
Oneness of Allaah) was brought to a complete loss 
and destruction. In front of him (every obstinate, 
arrogant dictator) is Hell, and he will be made to 
drink boiling, festering water. He will sip it 
unwillingly, and he will find a great difficulty to 
swallow it down his throat, and death will come to 
him from every side, yet he will not die and in front of 
him, will be a great torment/' 

(Ibraaheem 14:15-17) 




i'jW <•?" ,> < ^'^- ->->."t t^M* ^^r ^ ^ - 
HI** Ju * ^— o ^L^j ^4>uM ]>*l> oy)l crr^^ <4 

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122 The Jinn and Human Sickness 

-ml o[ c^— S u tjjM J5 ill ^>J O J3 ?-**yt-j 

"Consider not that Allaah is unaware of that which 
the Zaalimoon (polytheists, wrongdoers) do, but He 
gives them respite up to a Day when the eyes will 
stare in horror. (They will be) hastening forward with 
necks outstretched, their heads raised up (towards the 
sky), their gaze returning not towards them and their 
hearts empty (from thinking because of 'extreme fear) < 
And warn (O Muhammad) mankind of the Day when 
the torment will come unto them; then the wrong- 
doers will say : 'Our Lord! Respite us for a little 
while, we will answer Your Call and follow the 
Messengers!' (It will be said) : 'Had you not sworn 
aforetime that you would not leave (the world for the 
Hereafter) . 'And you dwelt in the dwellings of men 
who wronged themselves, and it was clear to you how 
We had dealt with them . And We put forth (many) 
parables for you/ Indeed, they planned their plot, and 
their plot was with Allaah, though their plot was not 
such as to remove the mountains (real mountains or 
the Islamic law) from their places (as it is of no 
importance) . So think not that Allaah will fail to keep 
His Promise to His Messengers . Certainly, Allaah is 
All-Mighty , All-Able of Retribution . On the Day 
when the earth will be changed to another earth and so 
will be the heavens, and they (all creatures) will 
appear before Allaah,, the One, the Irresistible. And 
you will see the Mujrimoon (criminals, disbelievers in 
the Oneness of Allaah - Islamic Monotheism, 
polytheists) that Day Muqarranoon (bound together) 
in fetters. Their garments will be of pitch, and fire 



Chapter 1 : The beliefs of the people of Tawheed ... 123 

will cover their faces. That Allaah may requite each 
person according to what he has earned. Truly, 
Allaah is Swift at reckoning. This (Qur'aan) is a 
Message for mankind (and a clear proof against 
them), in order that they may be warned thereby, and 
that they may know that He is the only One Ilaah 
(God -Allaah) - (none has the right to be worshipped 
but Allaah) - and that men of understanding may take 
heed/' 

(Ibraaheem 14:42-52) 

10 -Al-Hijr 

i*dd ££, £# glf &t i \ o ^j fil $ 

n And indeed, We have put the big stars in the heaven 
and We beautified it for the beholders. And We have 
guarded it (near heaven) from every outcast Shaytaan 
(devil) . Except him (devil) who steals the hearing then 
he is pursued by a clear flaming fire ." 

(Al-Hijr 15:16-18) 

11 -Al-Isra' 




"Say (O Muhammad) : Invoke Allaah or invoke the 
Most Gracious (Allaah), by whatever name you 
invoke Him (it is the same), for to Him belong the 
Best Names. And offer your Salaah (prayer) neither 
aloud nor in a low voice, but follow a way between. 



124 The Jinn and Human Sickness 

And say: All the praises and thanks be to Allaah, 
Who has not begotten a son (or offspring), and Who 
has no partner in (His) Dominion, nor He is low to 
have a Wali (helper, protector or supporter). And 
magnify Him with all magnificence [Allaahu-Akbar 
(Allaah is the Most Great)]/' 

{Al-Isra' 17:110-111) 

12 -Al-Anhiy a' 

"And they wanted to harm him, but We made them 
the worst losers/' 

{Al-Anbiya' 21:70) 

13 -Al-Dukhaan 

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Jr O #&£ &» &[ tj&& >J^ O &&& j£" O $J$ 

"Verily, the tree of Zaqqoom will be the food of the 
sinners. Like boiling oil, it will boil in the bellies, like 
the boiling of scalding water. (It will be said:) 'Seize 
him and drag him into the midst of blazing Fire, 
'Then pour over his head the torment of boiling water 
'Taste you (this)! Verily, you were (pretending to be) 
the mighty, the generous! Verily, this is that whereof 
you used to doubt!" Verily, the Muttaqoon (the 
pious), will be in place of Security (Paradise) . Among 
Gardens and Springs/' 

(AWukhaan 44:43-52) 



Chapter 1 : The beliefs of the people of Tawheed ... 125 

li-Al'Ahqaof 

Ui5 oVjJJl oy^r^i o>Jl ot ir* «4ui ULn* Ajf 
t"**' Mi* - -r . * " 1\ \A' ' .* 1*1' i-i ?\*\*\\i* *"' 

#• »^^ ••' j^i if- •*> • > *^ r "1 4 fs \* + -" ri 

v* ^ <yj O ^| ^iji S? (4/£> >^ # (^^ ^^ 
j* tut $ &* M, & ^>ii j** o» ap j^ uf^4 <^o 

fej # yg !>jl iii jat jiiii j^ i^r ^i ^ ^ o 

"And (remember) when We sent towards you 
(Muhammad) a group (three to ten persons) of the 
jinn, (quietly) listening to the Qur'aan. When they 
stood in the presence thereof, they said: 'Listen in 
silence 1 / And when it was finished, they returned to 
their people, as warners . They said : 'O our people! 
Verily, we have heard a Book (this Qur'aan) sent 
down after Moosa (Moses), confirming what came 
before it, it guides to the truth and to the Straight 
Path (i.e. Islam). O our people! Respond (with 
obedience) to Allaah's Caller (i.e. Allaah's Messenger 
Muhammad), and believe in him (i.e. believe in that 
which Muhammad has brought from Allaah and 
follow him) . He (Allaah) will forgive you of your sins, 
and will save you from a painful torment (i.e. Hell- 
fire). And whosoever does not respond to Allaah's 
Caller, he cannot escape on earth, and there will be no 
Awliyaa' (lords, helpers, supporters, protectors) for 



126 The Jinn and Human Sickness 

him besides Allaah (from Allaah's punishment). 
Those are in manifest error. Do they not see that 
Allaah, Who created the heavens and the earth, and 
was not wearied by their creation, is Able to give life 
to the dead? Yes, He surely is Able to do all things. 
And on the Day when those who disbelieve will be 
exposed to the Fire (it will be said to them) : Is this not 
the truth?' They will say : 'Yes, By our Lord!' He will 
say: 'Then taste the torment, because you used to 
disbelieve!/ " 

(Al-Ahqaaf 46:29-34) 

15 -Al-Hajj 

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<*ryv 4 u *£ ^^i O p-^^>jtj£jp & *-**? J/ tit 

"These two opponents (believers and disbelievers) 
dispute with each other about their Lord; then as for 
those who disbelieved, garments of fire will be cut out 
for them, boiling water will be poured down over their 
heads. With it will melt (or vanish away) what is 
within their bellies, as well as (their) skins. And for 
them are hooked rods of iron (to punish them). Every 
time they seek to get away therefrom, from anguish, 
they will be driven back therein, and (it will be) said to 
them: 'Taste the torment of burning!'" 

{Al-Hajj 22:19-22) 

16 - Maryam 

f O l^: f+*r ujp- Min?*^ >* Vy?~^\) f+ir^l *JJ*j£y 



Chapter 1 : The beliefs of the people of Tawheed . . . 127 

f\ £3 $ o 6* c0 & jSS $ 2£ $ ot <&fi 

^t^r l^ Clj^aikJ^ jJoj \yu\ yji\ (j%X J O u^ 

"So by your Lord, surely, We shall gather them 
together, and (also) the Shayaateen [(devils) with 
them], then We shall bring them round Hell on their 
knees. Then indeed We shall drag out from every sect 
all those who were worst in obstinate rebellion against 
the Most Gracious (Allaah). Then, verily, We know 
best those who are most worthy of being burnt 
therein. There is not one of you but will pass over it 
(Hell) ; this is with your Lord, a Decree which must be 
accomplished. Then We shall save those who use to 
fear Allaah and were dutiful to Him, And We shall 
leave the Zaalimoon (polytheists and wrongdoers) 
therein (humbled) to their knees (in Hell)/' 

(Maryam 19:68-72) 

17 -Al-Mulk 



O J*f& J*i* p&r <-*U^ l^j» \^j£ C£$lj O ji*^JI cSlJt£> 

"And indeed We have adorned the nearest heaven 
with lamps, and We have made such lamps (as) 



128 The Jinn and Human Sickness 

missiles to drive away the Shayaateen (devils), and 
have prepared for them the torment of the blazing 
Fire, And for those who disbelieve in their Lord 
(Allaah) is the torment of Hell , and worst indeed is 
that destination . When they are cast therein, they will 
hear the (terrible) drawing in of its breath as it blazes 
forth. It almost bursts up with fury. Every time a 
group is cast therein, its keeper will ask: 'Did no 
warner come to you?' They will say: 'Yes, indeed a 
warner did come to us, but we belied him and said: 
"Allaah never sent down anything (of Revelation) ; 
you are only in great error . '" And they will say : 'Had 
we but listened or used our intelligence, we would not 
have been among the dwellers of the blazing Fire 1 / 
Then they will confess their sin. So, away with the 
dwellers of the blazing Fire 1 /' 

(Al-Mulk 67:5-11) 

If the jinn is stubborn and resists and refuses to depart, 
then the practitioner may use the following method: 

Nose drops made of Indian costus 11 ^ 

Nose drops made of Indian costus may be used to 
annoy a stubborn jinn. The patient should take it in 
through the nose, so that the costus goes straight to the 
brain where the jinn is located, and he will be greatly 
annoyed by it, so much so that he will not be able to 
bear it and will hasten to flee, or he will talk to the 
practitioner and promise to leave and not come back. 
The Sunnah mentions the virtues of Indian costus, such 
as in the report narrated by Al-Bukhaari (may Allaah 



nl Indian costus: Al-qust Al-hindi: Chrysanthemum Balsamita, 
costus or costmary, an aromatic plant. 



Chapter 1 : The beliefs of the people of Tawheed . . . 129 

have mercy on him) in his Soheeh: 

It was narrated that Umm Qays bint Mihsan said: I 
heard the Prophet #| say: 

«kJ£Jl Oil J^ Aj j£j ojiiJl 

"You should use this Indian incense for in it is 
healing for seven diseases. It may be taken in the 
form of nose drops for trouble in the throat or 
given in the side of the mouth for pleurisy." [1] 

Al-Tirmidhi narrated a Marfoo' Hadeeth from Ibn 
'Abbaas 4*>* 



• 4»-t 



"The best thing which you may use for medical 
treatment is nose drops." 

Al-Bukhaari (may Allaah have mercy on him) entitled 
one of the chapters in his Saheeh: "Chapter on using 
nose drops made of Indian costus/' 

Abu Bakr ibn Al-'Arabi said: Costus is of two types: 
Indian costus (which is black) and sea costus (which is 
white). The Indian variety is the hotter, and this is the 
focus of our discussion here, because it is the type that 
annoys the jinn. 

Al-Haafiz ibn Hajar (may Allaah have mercy on him) 
commented on the words "for in it is healing for seven 
diseases" by saying: In the Hadeeth, only two of the 
seven are mentioned, either because the Prophet #| 



[I} Fath Al-Baari, Kitaab Al-Tibb. 



130 The Jinn and Human Sickness 

mentioned all seven but the narrator shortened it, or 
he mentioned only two because that is all that was 
known at that time. The doctors have mentioned more 
than seven uses of Indian costus, and the 
commentators have suggested that seven were 
known through divine revelation, and the rest 
through experience. 

Ibn Hajar (may Allaah have mercy on him) said: It 
may be that seven refers to the various medicinal 
applications of costus, for it may be used as an 
ointment, a drink, a compress, a fomentation, incense, 
nose drops or Ludood (medicine absorbed through the 
corner of the mouth). 

Ointment includes everything that is made of creams 
and mixed with oil and applied to the body. The same 
applies to compresses. A drink means that it is ground 
into a powder and mixed with honey or water or other 
substances. The same applies to fomentations. In the 
case of nose drops it is ground into a powder and 
mixed with olive oil, and drops of this mixture are 
placed in the nose. The same applies to embrocations. 
And what is meant by incense is clear. 

Each of these uses is beneficial in the treatment of 
various diseases. This should come as no surprise, 
because the Prophet 3g§ was concise in speech. 

How to administer nose drops made of Indian cost us 

An Uqiycdi of Indian costus should be ground to a 
powder. 

In Fath Al-Baari, Ibn Hajar described how to use Indian 
costus . He said: The patient should be made to lie on 



Chapter 1 : The beliefs of the people of Tawheed . . . 131 

his back, and something should be placed beneath his 
shoulders in order to raise them, so that his head will 
be tipped back. Drops of olive oil mixed with costus 
should then be placed in his nose so that they may 
reach the brain and whatever sickness is present may 
be expelled by sneezing. ^ 

Usually the jinn may be expelled in this fashion, but if 
the jinn comes out and then goes back for any reason, 
such as if there was a compelling reason why he 
entered the patient, then the patient should record the 
following Soorahs on a tape and listen to them: 

Al-Faatihah, Al-Baqarah, Aal 'Imraan, Al-Tawbah, Ya- 
Seen, Al-Saaffaat, Al-Dukhaan, Qaaf, Al-Rahmaan , Al- 
Mulk, Al-Jinn, Al~Kaafiroon, Al-Ikhlaas, Al-Falaq and Al- 
Naas. 

As well as adhering to the following program, what 
else should the patient do? 

1 - The patient should strengthen himself, arm himself 
with patience and not give in to despair. The sick 
person should realize that patience in bearing 
calamities is the essential outcome of faith and 
belief in the divine will and decree. Belief in the 
divine will and decree is one of the six pillars of 
faith. 

He should also understand that whatever calamity 
has befallen him has happened with Allaah's 
knowledge and was decreed by Hun fifty thou- 
sand years before He created the heavens and the 
earth. Allaah says: 



[i] 



Fath Al-Baari, Kitaab Al-Tibb. 



132 The Jinn and Human Sickness 

4£ k dfi^J $2Z£ 4 U J& i\ dl fi* j'> 

"Know you not that Allaah knows all that is in the 
heaven and on the earth? Verily, it is (all) in the Book 
(Al-Lawh Al-Mahfooz). Verily, that is easy for 
Allaah. " 

(Al-Hajj 22:70) 

"No calamity befalls on the earth or in yourselves but 
it is inscribed in the Book of Decrees (Al-Lawh Al- 
Mahfooz) before We bring it into existence. Verily, 
that is easy for Allaah . In order that you may not 
grieve at the things over that you fail to get, nor 
rejoice over that which has been given to you/' 

(Al-Hadeed 57:22-23) 

Once a person understands that whatever befalls him 
happens with the knowledge of Allaah and by His 
decree, then he must have faith, be patient, accept it 
and submit to the will of Allaah. Once a person has 
faith and acceptance, then Allaah will guide his heart 
and enable him to be content, to seek reward, to be 
patient and to give thanks. Whoever is blessed with 
guidance will find peace of mind, as Allaah says: 

iQi j^ 4iiU <j>j£ jij ^il oil y\ jJ?u*« ot v>^' ^T 

4^a\ £jflf i3£ '$> 0$ 



Chapter 1 : The beliefs of the people of Tawheed . . . 133 

"No calamity befalls, but by the Leave [i.e. Decision 
and Qadar (Divine Preordainments)] of Allaah, and 
whosoever believes in Allaah, He guides his heart [to 
the true Faith with certainty, i.e. what has befallen 
him was already written for him by Allaah from the 
Qadar (Divine Preordainments)] . And Allaah is the 
All-Knower of every thing . Obey Allaah, and obey the 
Messenger (Muhammad); but if you turn away, then 
the duty of Our Messenger is only to convey (the 
Message) clearly/' 

(AUTaghaabun 64:11-12) 

One thing that will help a person to achieve that is 
belief in the will and decree of Allaah, and the belief 
that man has no control over his affairs in this life, 
rather he does not have control over even the most 
personal of matters, or his provision, or his lifespan, or 
whether he is destined to be doomed or blessed. All of 
that is decreed for him. 

It was narrated that 'Abdullaah ibn Mas'ood said: The 
Messenger of Allaah $§%, who is the most truthful of 
speakers, told us: 

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s * <? » " v * *• ^ >^^ >■*•-*• >*° 

ill V ^JJl 4bl y --^*-i j I <ifAj t^lipj 4*JL>-lj nijj 

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<jj5^ U ^^ jul jil Jblij J^*3 1Sji>-1 6jj t ^4^"-^ 



134 The Jinn and Human Sickness 

"The creation of any one of you is put together in 
his mother's womb for forty days, then he 
becomes a 'Alaqah (a piece of thick coagulated 
blood) for a similar period, then he becomes like 
a chewed piece of flesh for a similar period, then 
Allaah sends an angel who is enjoined to write 
down four things, his provision, his lifespan, his 
deeds and whether he is doomed to Hell or 
destined for Paradise. By Allaah, besides Whom 
there is no other god, one of you may do the 
deeds of the people of Paradise until there is no 
more than a cubit between him and it, then the 
decree overtakes him and he does the deeds of 
the people of Hell and thus enters it. And one of 
you may do the deeds of the people of Hell until 
there is no more than a cubit between him and it, 
then the decree overtakes him and he does the 
deeds of the people of Paradise and thus enters 
it."! 1 ! 

Anyone who is faced with calamity should 
understand that a good outcome comes with 
patience, and that relief will follow distress, and that 
with hardship comes ease. It was narrated that Ibn 
'Abbaas <*> said: I was behind the Prophet $& one day 
and he said to me: 

a I Jii^i liiLii; 4&1 Jilii :oUil iiiipf J\ A^i d 



[l] A Saheeh Hadeeth. See Saheeh Al-Jaami' by Shaykh Al-Albaani 
(may Allaah have mercy on him), no, 1543. 



Chapter 1 : The beliefs of the people of Tawheed . . , 135 

"O young man, I will teach you some words (of 
advice). Be mindful of Allaah, and Allaah will 
protect you. Be mindful of Allaah and you will 
find Him in front of you. If you ask, ask of 
Allaah; if you seek help, seek help of Allaah. 
Know that if the nation were to gather together to 
benefit you with anything, it would benefit you 
only with something that Allaah has already 
decreed for you, and if they were to gather 
together to harm you with anything, they would 
harm you only with something that Allaah has 
already decreed for you. The pens have been 
lifted and the pages have dried." [1] 

According to some reports: " Remember Allaah at 
times of ease and He will remember you at times of 
hardship. Understand that whatever misses you 
would never have befallen you, and whatever befalls 
you would never have missed you. Understand that a 
good outcome comes with patience, that relief follows 
distress and that with hardship comes ease/' 

The person who has been smitten with a calamity 

[IJ A Saheeh Hadeeth. See Saheeh Al-Jaami' by Shaykh Al-Albaani 
(may Allaah have mercy on him), no. 7957; Saheeh Muslim; Al- 
Tirmidhi. 



136 The Jinn and Human Sickness 

must remember the promise of Allaah, that a great 
reward and high status will come to the one who is 
patient, as the Prophet #| said: 

"A man would have a high status before Allaah 
which he cannot attain by means of good deeds; 
Allaah will continue to test him with things that 
he dislikes until He causes him to reach that 
status/ 411 

2 - The patient should be certain that the Healer is 

Allaah alone, and that the Ruqyah comes under the 
heading of following the means prescribed in 
Sharee'ah for seeking healing. What counts in 
Ruqyah is that what is recited— namely the words 
of Allaah— which are as Allaah says: 

"And We send dawn of the Qur'aan that which is a 
healing and a mercy to those who believe/' 

{Al-Isra' 17:82) 

The basic principle is that what counts in Ruqyah 
is what is recited, not the one who recites it, so 
we should not let out hearts become attached to 
individuals. 

3 - The sick person should turn to Allaah and make 

Du'aa\ This is one of the most effective means of 
warding off that which is disliked, and is one of the 
most efficacious of remedies. If all the necessary 



[i] 



A Hasan Hadeeth . See Saheeh Al-]aami' by AI-Albaani, no. 1625. 



Chapter 1 : The beliefs of the people of Tawheed . . . 137 

conditions are met, Du'aa' is the enemy of calamity; 
it wards it off and remedies it, prevents it befalling, 
and relieves it if it has happened. Du'oa' is the 
weapon of the believer. 

Persisting in making Du'aa' is a powerful weapon 
which will prevent sickness from occurring, and 
ward it off if it does occur. Al-Haakim narrated in 
his Saheeh that 'A'ishah ^ said: The Messenger of 
Allaah jg said: 

4JJJJ *J U-5J Jjj U-4 A4l> frlPjJlj 4j-U ^d jJ^ ^^Xij }|» 

«ydi f >: ji oiA^i jipjJi SiiB jjZd *£ii 013 

" Caution is to no avail against the divine decree 
and Du'aa' is useful with regard to what has 
befallen and what has not yet befallen. Calamity 
may descend and be met by Du'aa' ', and they 
wrestle until the Day of Resurrection/'' 1 ' 

The Muslim should offer Du'aa! with presence of 
mind, not with a wandering mind such that the Du'aa' 
comes out weakly because it comes from a weak heart 
that is like a slack bow from which arrows come 
weakly. 

Thawbaan narrated that the Prophet #§ said: ^ 



{( <^^4 <— *^^ l3j^' ?'J*^ J^\P' 

"Nothing repels the divine decree except Du'aa') 
nothing increases one's lifespan except right- 
eousness; and a man may be deprived of 



[i] 



A Hasan Hadeeth . See Saheeh Al-Jaami' by Al-Albaani, no. 2239. 



138 The Jinn and Human Sickness 

provision because of a sin that he committed." [1] 

Similarly one should not be too hasty in seeking a 
response to Du'aa', and give up Du'aa' saying, I made 
Du'aa' but I received no response. In Saheeh Al- 
Bukhaari it is narrated from Abu Hurayrah that the 
Messenger of Allaah |g§ said: 

sLScJL* LU o^£S : J jib J>Jo LI Li LSj^N ^L>JL1j>) 

"Any one of you will receive a response (to his 
Du'aa') so long as he is not hasty and says, 'I 
made Du'aa' but I received no response/" 

According to Saheeh Muslim, it was said: "O Messenger 
of Allaah, what does being hasty mean?" He said: 

"When one says, 'I made Du'aa' and I made 
Du'aa' and I received no response/ and he feels 
frustrated and stops making Du'aa'/' 

The one who raises his hands to Allaah in supplication 
should also be keen to seek what is Halaal in his food, 
drink and clothing. Muslim (may Allaah have mercy 
on him) narrated that Abu Hurayrah^ said: The 
Messenger of Allaah || said: 



[i] 



Da'eef Al-Jaami' by Al-AIbaani, 1453. 



Chapter 1 : The beliefs of the people of Tawheed ... 139 

"O people, Allaah is Good and only accepts that 
which is good, Allaah enjoins upon the believers 
that which He enjoined upon the Messengers, 

as He said: 

"O you who believe (in the Oneness of Allaah - Isla- 
mic Monotheism)! Eat of the lawful things that We 
have provided you with/' 

(Al-Baqarah 2:172) 

Then he mentioned a man who has undertaken a 
lengthy journey, he is disheveled and dusty, and he 
stretches his hands towards the heavens saying, "O 
Lord, O Lord/' but his food is Haraam, his clothing is 
Haraam, he has been nourished with Haraam so how 
can he receive any response? 

He should also seek out the six times when Du'aa's are 
answered, which are: 

1- The last third of the night 

2- When the Adhaan is given 

3- Between the Adhaan and Iqaamah. 

4- Following the obligatory prayers 

5- When the Imam ascends the Minbar on Friday, and 
until the prayers of that day are over 

6- The last hour after 'Asr prayer on Friday 

Finally, Du'aa' should come from a heart that is 
humble, broken before Allaah, submitting to Him and 
beseeching with humility, whilst facing towards the 
Qiblah with the hands raised, and choosing 
appropriate words. Whoever is guided to make 



140 The Jinn and Human Sickness 

Du'aa' will receive a response. He should also be in a 
state of purity. He should start by praising and 
glorifying Allaah, then send blessings and salaams 
upon the Messenger of Allaah jjg|, then he should 
address Allaah by His most beautiful names and 
sublime attributes. Then he should humbly persist in 
asking of Allaah, weeping before Him, calling upon 
Him in hope and fear, and thinking positively of 
Allaah, and he should do that a great deal. It is also 
recommended to give in charity before making Du'aa' , 
giving good and Halaal things, from the dearest of 
one's wealth. 

If the Du'aa' is offered in this manner, then it can 
hardly be refused, especially if one uses the Du'aa 1 's 
that the Prophet <jg| said are likely to bring a response, 
which include the greatest Name of Allaah. 

I also say to everyone who is faced with calamity, 
everyone who is sick, and indeed every Muslim: who 
among us does not possess this powerful weapon, 
namely Du'aa? So make Du'aa' , and use this powerful 
weapon. You have a fine example to follow in the 
noblest of creation, the beloved of Allaah, our Prophet 
Muhammad ^. He made Du'aa' t beseeching Allaah, 
and he used to raise his hands towards heaven in 
supplication until the whiteness of his armpits could 
be seen, and until his cloak fell from his shoulders, 
even though he was infallible and his previous and 
future sins had been forgiven. 

4 - The sick person should pray a great deal for 
forgiveness, and repent, and say: 



Chapter 1 : The beliefs of the people of Tawheed . . . 141 

"Inna Lilaahi wa inna ilayhi Raajioon 
(Truly, to Allaah we belong and truly, to Him we 
shall return)' ' and, 

"Laa hawla wa laa quwwata ilia Billaah 
(There is no power and no strength except with 
Allaah)" and, 

"Hasbunaa Allaah wa ni'ma Al-wakeel 
(Allaah (Alone) is Sufficient for us, and He is the 
Best Disposer of affairs)/ 7 

5 - The sick person must frequently recite his daily 

Wird and recite Qur'aan, and read Soorah Al- 
Baqarah, at least once every three days. 

6 - The sick person must regularly recite the Adhkaar 

for morning and evening, which we will discuss 
under a separate heading in the chapter on prayers 
for protection. 

7 - He should do a lot of Nawafil acts of worship, 

namely fasting and praying. 

8 - He should try to keep his Wudoo' as much as 

possible. 

9 - He should not start any action except in the name 

of Allaah, especially eating and drinking. 

10 - He should use some of the means that are 

prescribed in Sharee'ah, which will help him to 
treat his problem, such as drinking and washing 
with water over which the Qur'aan has been 
recited, smearing his body and the sites of pain and 
his chest with oil over which the Qur'aan has been 



142 The Jinn and Human Sickness 

recited. I put a question about the ruling on 
whether it is Islamically prescribed to recite the 
Qur'aan over water and oil for one who is sick to 
Shaykh 'Abdullaah Al-Jibreen and Shaykh Mu- 
hammad Al-Saalih Al-'Uthaymeen, and they re- 
plied: It is Islamically prescribed to do so and there 
is nothing wrong with it, and it is narrated that 
some of the Salaf did that. 

These ways include the following: 

Drinking Zamzam water 

It is narrated in the Hadeeth that the Messenger of 
Allaah $jfe drank Zamzam water and said: 

"It is blessed/ 7 
And he said: 

«*JLi ibLij i*-*i* fliJp t^JU 

"It is food that nourishes and a healing for 
sickness/' [1] 

And it is narrated that he $H said: 

''The best water on the face of the earth is 
Zamzam water, in which there is food that 
nourishes and healing for sickness/' [2] 



[1] Abu Dawood, At-Tayaali$i, 459. 

[2] Al-Tabaraani, Al-Mundhiri said: its men are Thiqaat 
(trustworthy). 



Chapter 1 : The beliefs of the people of Tawheed . . . 143 

And it is narrated that he jit said: 

"Zamzam water is for that for which it is drunk. 
If you drink it for healing, Allaah will heal you; if 
you drink it in order to feel full, Allaah will cause 
you to feel full; if you drink it to quench your 
thirst, Allaah will quench your thirst. It is a kick 
from Jibreel, and is what Allaah gave Ismaa'eel to 
drink/' 111 

AI-Haakim added: 

"If you drink it seeking refuge with Allaah, 
Allaah will grant you refuge/' 

When Ibn 'Abbaas drank Zamzam water, he would 

say: 

* 

"O Allaah, I ask You for beneficial knowledge, 
ample provision and healing from every sick- 
ness." 12 * 

Ibn Al-Qayyim (may Allaah have mercy on him) said: 
I spent some time in Makkah, and I fell sick there but 
could find no doctor or medicine. I had to treat myself, 

[,] Al-Daraaqutni and Al-Haakim, Kitaab Al-Manaasik, 1/473. 
[2] See: Tafseer Al-Qurtubi, Soorah Ibraaheem, Verse 37. 



144 The Jinn and Human Sickness 

so I started to drink Zamzam water. I recited over it 
several times, then I drank it, and I recovered fully by 
this means. Then I started to depend on it in many 
cases of pain, and I benefited from it greatly. 

How to drink Zamzam water 

It is Sunnah to start in the Name of Allaah 
It is Sunnah to drink in three draughts 
You should face towards the Qiblah 
You should drink your fill, and praise Allaah. 

It was narrated that Abu Mulaykah said: Ibn ' Abbaas 
& said: Do you drink from it as you should? He said: 
How is that, O Ibn "Abbaas? He said: When you drink 
from it, turn to face the Qiblah, remember Allaah and 
drink in three draughts, and when you have finished, 
praise Allaah. For the Messenger of Allaah ^ said: 

"The sign that distinguishes us from the hypo- 
crites is that they do not drink their fill of 
Zamzam water." ^ 

Drinking one's fill means drinking so much that the 
water reaches the ribs. If no Zamzam water is 
available, then any water that is fit to drink will do; 
the Ruqyah should be recited over it and the patient 
should drink from it and wash himself with it. 

People have tried this, and it has been very effective in 
healing diseases. A doctor in Europe said concerning 
it: This woman had no hope of healing— she had 



m Da'eef (weak). See Da'eef Al-Jaami' by Al-Albaani (may Allaah 
have mercy on him), 22. 



Chapter 1 : The beliefs of the people of Tawheed . . . 145 

cancer which had spread throughout her body— but 
after three days of drinking and washing with 
Zamzam water, she was healed completely, as if 
there had never been anything wrong with her. The 
most truthful of speakers indeed spoke the truth when 
he said: 

"It is food which nourishes and healing from 

sickness/ 7 

Smearing the body with olive oil 

Allaah says: 

&J*j ±±=>Jjf Xfy^ <J} •teji ^J* Vrjr T^ ^r^-y $*r& ii 

'*$ M,< > - ^ A *' ^ > *>>-f V -1>*' </' -'-"> A 

jy jL-> 4. > .^..,,.a.> ^J jj *(£^± y^J jISj j^t/^ ^J y-£j u ' ^ 

"Allaah is the Light of the heavens and the earth. The 
parable of His Light is as (if there were) a niche and 
within it a lamp : the lamp is in a glass, the glass as it 
were a brilliant star, lit from a blessed tree, an olive, 
neither of the east (i .e. neither it gets sun-rays only in 
the morning) nor of the west (i.e. nor it gets sun-rays 
only in the afternoon, but it is exposed to the sun all 
day long), whose oil would almost glow forth (of 
itself), though no fire touched it. Light upon Light! 
Allaah guides to His Light whom He wills. And 
Allaah sets forth parables for mankind, and Allaah is 
All-Knower of everything . " 

(Al-Noor 24:35) 



146 The Jinn and Human Sickness 

4.0&% gfS lj*% c^" &Z> jj* b* ££ 'C*£j$ 

"And a tree (olive) that springs forth from Mount 
Sinai, that grows (produces) oil, and (it is a) relish for 
the eaters." 

(Al-Mu'minoon 23:20) 

Al-Qurtubi (may Allaah have mercy on him) said: 
What is meant here is the olive tree. It is singled out for 
mention because of its great benefits. Allaah says: 

"By the fig, and the olive" 

(Al-Teen 95:1) 

Ibn 'Abbaas * said: This refers to the figs and olives 
that you know. Then he said: The olive tree is a blessed 
tree. And it is narrated that Abu Usayd 4b said: The 
Messenger of Allaah ^ said: 

"Eat olive oil and smear it on your bodies, for it 



comes from a blessed tree,' 



41] 



And it was narrated that Ibn 'Umar said: The 
Messenger of Allaah H said: 

«OjU %J*-*» J* Kj^i ^r L $i 'j^'J ^rrLJ^i \y>£2\ )] 

"Use olive oil as a condiment with bread, and 
smear your bodies with it, for it comes from a 
blessed tree/ ,[2] 

And it was narrated from 'Uqbah ibn 'Aamir that the 



[11 Saheeh AI-Jaami', 4498. 

[2] Hasan. See Saheeh Al-Jaami', 18. 



Chapter 1 : The beliefs of the people of Tawheed . . . 147 

Prophet jg| said: 

"You should use olive oil: eat it and smear your 
bodies with it, for it is beneficial against haemor- 
rhoids/ 411 

With regard to its healing powers, they are quite 
amazing. The sick person should smear it on the sites 
of pain after reciting the Qur'aan over it, and it should 
also be used on those who have been affect by the evil 
eye or witchcraft. 

Olive oil has a soothing and calming effect on the skin. 
It is better to be used as an ointment than oil from the 
black seed, because the latter is too hot. 

Dr. Hasan Shumaysi did well in his research on olive 
oil. He mentioned its medicinal benefits and stated 
that it is a useful moisturizer for dry skin, and may be 
used to treat boils and cracks in the hands and feet. 

Olive oil is particularly useful in preventing heart 
attacks, treating high blood pressure and gallstones. It 
is efficacious in the treatment of diabetes, and may be 
used as nourishment. It also has an effect in regulating 
cholesterol.^ 21 

The Prophet gg spoke the truth when he said: 



tn Da'eef. See Hadeeth no. 3784 in Da'eef Al-Jaami'. Narrated by 
Ibn Al-Sunni in Al-Tibb Al-Nabawi. 

[2] Zayt Al-Zaytoon Bayna Al-Tibb Wa'l-Qur'aan, Dr. Hasan 
Shumaysi Basha. 



148 The Jinn and Human Sickness 

Eat olive oil and smear it on your bodies, for it 
comes from a blessed tree/ 7 

The sick person should use ointments made from olive 
oil after reciting the Qur'aan over it, as well as drinking 
and washing with water, which will also be helpful 

The sick person should follow this program, as well as 
reading the Qur'aan a great deal, and listening to the 
Qur'aan with proper presence of mind, sincerely 
turning towards Allaah. If there is any kind of harm 
caused by the jinn, then the jinn will flee and never 
return, or the jinn will die, or be burned, or will 
become weakened, or will lose so much weight that he 
will be unable to cause any harm if he insists on not 
coming out. When the Qur'aan is read over the 
patient, the jinn will obey the commands of the reader. 

2 - If the patient does not have a seizure 

There are some signs which will indicate that he has 
been touched by the jinn. These include the following: 

1- Numbness in the patient's hands and feet 

2- Trembling or grinding the teeth 

3- Numbness in the right arm or leg 

4- Rapid blinking of the eyes 

5- Dizziness, nausea or vomiting 

If any of these symptoms appear when the Qur'aan is 
read over the patient, then it may be understood as 
being due to the touch of the jinn. In that case, the 
program described above should be followed. 



Chapter 1 : The beliefs of the people of Tawheed . . . 149 

What should be recited over the jinn if he breaks his 
promise and comes back 

<^H* V f^J6\ Jo ^ ^ jy-L, \jh* tjjii^ U^=aji 

"And indeed We have sent down to you manifest 
Ayaat (these Verses of the Qur'aan which inform in 
detail about the news of the Jews and their secret 
intentions), and none disbelieve in them but Faasi- 
qoon (those who rebel against Allaah's Command). Is 
it not (the case) that every time they make a covenant, 
some party among them throw it aside? Nay I (the 
truth is:) most of them believe not. And when there 
came to them a Messenger from Allaah (i.e. 
Muhammad) confirming what was with them, a 
party of those who were given the Scripture threw 
away the Book of Allaah behind their backs as if they 
did not know!" 

(Al-Baqarah 2:99-101) 

And Allaah says: 



'Verily, the worst of moving (living) creatures before 



150 The Jinn and Human Sickness 

Allaah are those who disbelieve, — so they shall not 
believe. They are those with whom you made a 
covenant, but they break their covenant every time 
and they do not fear Allaah, So if you gain the 
mastery over them in war, punish them severely in 
order to disperse those who are behind them, so that 
they may learn a lesson . If you (O Muhamma) fear 
treachery from any people throw back (their covenant) 
to them (so as to be) on equal terms (that there will be 
no more covenant between you and them) . Certainly 
Allaah likes not the treacherous" 

(Al-Anfaal 8:55-58) 

rij ±p$ $J^ \£% &Z& 9^4 t$ ^M 

t^J^ ^ jj±*" *4^i> -^^ 
"Bui i/ f/zey violate tfz«r oaf/is after their covenant, 
and attack your religion with disapproval and 
criticism then fight (you) the leaders of disbelief 
(chiefs of Quraysh pagans of Makkah) -for surely, 
their oaths are nothing to them — so that they may stop 
(evil actions) . Will you not fight a people who have 
violated their oaths (pagans of Makkah) and intended 
to expel the Messenger while they did attack you first? 
Do you fear them? Allacit has more right that you 
should fear Him if you are believers . Fight against 
them so that Allaah will punish them by your hands 
and disgrace them and give you victory over them and 



Chapter 1 : The beliefs of the people of Tawheed . . . 151 

heal the breasts of a believing people/' 

(Al-Tawbah 9:12-14) 

\jhb O <&&£ j^^s^p^J^ jj»j j^Jj ,JLL>JtJl 

"Verily, Allaah enjoins Al-'Adl (i.e. justice and 
worshipping none but Allaah Alone — Islamic Mono- 
theism) and Al-Ihsaan [i.e. to be patient in perform- 
ing your duties to Allaah, totally for Allaah' s sake and 
in accordance with the Sunnah (legal ways) of the 
Prophet in a perfect manner], and giving (help) to kith 
and kin (i.e. all that Allaah has ordered you to give 
them, e.g., wealth, visiting, looking after them, or any 
other kind of help), and forbids Al-Fahsha' (i.e. all evil 
deeds, e.g. illegal sexual acts, disobedience of parents, 
polytheism, to tell lies, to give false witness, to kill a life 
without right), and Al-Murikar (i.e. all that is 
prohibited by Islamic law : polytheism of every kind, 
disbelief and every kind of evil deeds), and Al-Baghy 
(i.e. all kinds of oppression) . He admonishes you, that 
you may take heed. And fulfil the Covenant of Allaah 
(Bay 'ah : pledge for Islam) when you have covenanted, 
and break not the oaths after you have confirmed 
them -and indeed you have appointed Allaah your 
surety. Verily, Allaah knows what you do/' 

(Al-Nahl 16:90-91) 

Treating a case of love between a jinn and a human 

The following Soorahs should be recorded— Al- 

Faatihah, Al-Baqarah, Yoosuf, Al-Noor, Al-Saajfaat, Al- 



152 The Jinn and Human Sickness 

Ikhlaas, Al-Falaq and An-Naas . The patient should listen 
to them and drink water over which the Qur'aan has 
been recited, and smear his body with olive oil, until 
Allaah relieves him of this problem. 

Then the front and back passages should be smeared 
with musk morning and evening. 

Ten ways of avoiding the harm of the Jinn and 
protecting oneself against the devils: 

1- Seeking refuge with Allaah from the traps of the 
devils 

2- Reciting Al-Falaq and An-Naas, because it was 
narrated that the Prophet ^§ used to seek refuge 
with Allaah from the jinn and the evil eye of 
people, until these two Soorahs were revealed 

3- Reciting Aayat Al-Kursiy 

4- Reciting Soorah Al-Baqarah 

5- Reciting the last two verses of Soorah Al-Baqarah 

6- Reciting the first part of Soorah Ghaafir 

7- Frequently repeating the words: 

>j iUJl ft ilLtJl JJ 4# iL^ V IjJ~j &l VI \ V* 

"Laa ilaaha ill- Allaah wahdahu laa shareeka lahu, 
lahu'l-mulk wa lahu'l-hamd wa huwa f ala kulli 
shay'in qadeer 

(There is no god but Allaah alone, with no 
partner or associate; His is the Dominion, to Him 
be all praise, and He has power over all things)/ 7 

8- Frequently remembering Allaah (Dhikr), which 
includes regularly reciting the Adhkaar which are 



Chapter 1 : The beliefs of the people of Tawheed . . . 153 

to be said in various situations and when doing 
certain things, as mentioned in Chapter 5 of this 
book. 

9- Wudoo' and prayer 

10- Refraining from unnecessary looking, speaking, 
eating and mixing with people, because going to 
extremes in these four matters weakens one's 
spirituality and makes it easy for the evil ones 
among mankind and the jinn to gain power over 
you. 



♦ ♦ 



1 54 The Jinn and Human Sickness 



Towards correcting the 
methods of treatment 



People are discussing the issue of treating sickness by 
means of the Noble Qur'aan and those who practise 
such remedies, both praising and criticizing them. The 
praise and criticism revolve around two things: 

1 - The books and articles that have been written on 

this topic 

2 - The mistakes that some practitioners have made 

and the ways in which they have overstepped the 
mark. 

If we mention some of these comments and mistakes, 
in order to be fair we must also say that some of them 
are our beloved brothers in faith— from whom many 
people have benefited— who have filled an important 
gap in defending Islam and its 'Aqeedah. They have 
presented an obstacle in the way of the witches, liars 
and charlatans, warning the people against them, and 
they have revived a Sunnah which had been 
abandoned. Their deeds are based on two essential 
conditions of being Islamically acceptable, namely 
sincerity and following the Sunnah, because if the 
intention is not sincere, it will lead to showing off and 
Shirk, and if one does not follow the Sunnah correctly, 
that will lead to sin and Bid' ah. 

They are the ones whom Shaykh Al-Islam Ibn 
Taymiyah described as striving for the sake of Allaah, 



Chapter 1 : The beliefs of the people of Tawheed . . . 155 

and said: "Whoever follows the path of fairness, as 
enjoined by Allaah and His Messenger, in warding off 
the hostility (of the jinn), he is not wronging them, 
rather he is obeying Allaah and His Messenger jg| by 
supporting one who has been wronged, helping one 
who is in need and relieving one who is in distress, in 
the manner prescribed in Islam, in which there is no 
association of anyone with the Creator (Shirk) and no 
wrong done to any created being. 

"Such a person will not be harmed by the jinn, either 
because they know that he is fair, or because they are 
unable to cause any harm to him. But if the jinn are 
'Ifreets and he is weak, then they may harm him. Such 
a man should seek protection by reciting verses by 
means of which refuge is sought with Allaah, such as 
Aayat Al-Kursiy and AUAiu'awwidhaat, and by praying 
and reciting Du'aa', and other things which strengthen 
one's faith, and he should avoid sins that give them 
power over him. For he is striving in Jihad for the sake 
of Allaah, and this is one of the greatest forms of 
Jihad ." [1] 

With regard to the second type, of whom there are 
many — may Allaah reduce their numbers — their 
intentions and ulterior motives have become quite 
clear. They have cast aside the garment of shame and 
have donned the garments of the pseudo-shaykh . They 
have turned this Sunnah into blatant trade, either by 
publishing books of remedies, of which there are so 
many nowadays, or by methods of treatment that they 
have invented. 



[1] Majmoo' Al-Fataawa by Ibn Taymiyah — compiled and edited 
by 'Abd Al-Rahmaan ibn Qaasim, 19/53. 



156 The Jinn and Human Sickness 

How many books we have seen on this subject, 
coming one after another, most of which are simply 
compilations of quotations from here and there, 
written by authors who have no knowledge and 
who are trying to establish glory for themselves. So 
they steal what one has written and buy the efforts of 
another, and produce a book on the cover of which is 
written "By so-and-so the son of so-and-so/ 7 who has 
no knowledge whatsoever. Their books are filled with 
odd statements of Bid'ah, images and things that go 
against Sharee'ah. How often have we read and heard 
things that are too weird to repeat here. These pseudo- 
shaykhs base their books on their own alleged 
experiences, claiming that it is tried and tested, and 
make great claims on this basis. Then you see ordinary 
folk deceived by what has been written by this 
pseudo-shaykh, thinking that they are reading a 
book, full of knowledge. 

In the meantime, people of knowledge are frustrated 
and sad because the door to this Fitnah has been 
opened. Our blessed Shaykh, Bakr ibn 'Abdullaah 
Abu Zayd eloquently described these practitioners 
and pseudo-shaykhs when he said: 

How often we see people who want to compete in the 
arena of knowledge, but they want to become 
prominent before they are qualified to do so, and 
they want to run before they can walk. 111 

Among the weird things that are to be found in their 
books are the following: 



[1] Al-Ta'aalum by Dr. Bakr 'Abdullaah Abu Zayd. 



Chapter 1 : The beliefs of the people of Tawheed . . . 157 

The command to recite a Verse a certain number of 
times, such as 366 times or 1002 times; the command 
to write a Verse of the Qur'aan on the body of the 
patient, such as below the navel or on the forehead. 

Reciting the Qur'aan into one's palm, then telling the 
patient to look into his palm and asking him about 
what he sees there. 

Some of them tell the patient: Say Bismillaahi Awaalahu 
Wa aakhirahu (In the Name of Allaah at the beginning 
and at the end) whilst inhaling for five minutes, in 
order to be certain whether the jinn are present. 

Some say that Verses of the Qur'aan should be written 
in a circle on a piece of white paper, which should then 
be placed in front of the one who has been struck by 
the jinn. The jinn will then flee and will be trapped in 
that circle. 

Some say that if you are treating a girl who has not 
gotten married, you must protect her by saying, "In 
the name of Allaah may your honour and future be 
protected/ 7 The reason they give for that is lest the jinn 
depart through her vagina, thus breaking her hymen. 

One of them may command a female patient to look 
into his eyes, and he will look into her eyes, and they 
call this method "Exploring by means of looking" in 
order to expel the Shaytaan. 

Some of them command the patient to raise his hands 
when the Qur'aan is recited, then they say that if the 
hands move towards the right, this indicates that the 
person has been touched by the jinn, and if they move 
towards the left, this indicates that he has been 



158 The Jinn and Human Sickness 

bewitched, and so on. 

Lengthy conversations between the jinn and Shaykh so- 
and-so have been published, and I do not know what 
is the point of publishing such conversations, unless it 
is simply propaganda to publicize the Shaykh and his 
supposed ability to converse with the jinn. Some of 
them announce that the jinn has become Muslim, or 
has repented and left the body of the afflicted. How 
often have we read and heard of kings and princes 
among the jinn, with their own special guards, 
becoming Muslim; how often have we heard of huge 
numbers of jinn, who were possessing the body of a 
single woman, becoming Muslim and departing at the 
hands of a practitioner, and how interesting and 
exciting the conversation between them was. And 
there are many other such stories which no one can be 
certain whether they are true or not, because the 
conversation took place on the lips of the patient, and 
we cannot see the jinn or anyone else. It may have 
been one jinn who is able to change his voice; it may 
have been insignificant ones among the jinn, not 
princes or ministers; and it may have been neither, it 
may be the case that the patient is mentally ill. 

With regard to what has been narrated from these 
Shaykhs who offer such remedies, it is enough to make 
a wise man feel confused and frustrated. Some of them 
claim to be doctors and have started to prescribe 
medicines such as bile, asafoetida and "dragon's 
blood" [1] , etc. Everyone, noble and ignoble, 

f1 ' Dragon's blood": Damm AUakhazaayn: a dark red, resinous 
substance derived from the dragon tree/ Dracaena Draco 



Chapter 1 : The beliefs of the people of Tawheed . . . 159 

knowledgeable and ignorant, believer and immoral, 
has started to claim knowledge in this field and is 
talking about it. Each one has his own sources and 
claims to be a great Shaykh. They even have the 
audacity to speak of Allaah without knowledge or 
guidance or any clear Book, basing their ideas on 
conjecture, but conjecture is the falsest of speech. They 
claim that the patient has been possessed by his Qareen 
who has wronged him (but this claim is a new idea 
which requires clear proof), and they claim that this 
one has been bewitched and that one has been 
possessed by Umm Al-Subyaan. If their efforts fail 
and no jinn speaks, they say that he has been afflicted 
by the evil eye. You may even see them hastening to 
offer a diagnosis and treatment before they 
understand the full story, and they discuss matters 
which even the Shaykhs of Islam refrained from 
discussing. 

Some of them interpret Verses of the Qur'aan in ways 
that are not correct. So you may see them taking a 
patient to the seashore and immersing him in the 
water whilst reciting the Words: 

"This is (a spring of) water to wash in, cool and a 
(refreshing) drink/' 

(Saad 38:42) 

Or you may see one of them striking a patient whilst 
reciting the words: 

"Taste you (this)! Verily , you were (pretending to he) 



160 The Jinn and Human Sickness 

the mighty, the generous!" 

(Al-Dukhaan 44:49) 

Another may pour icy water over the patient whilst 
reciting the Words: 

"Then pour over his head the torment of boiling 
water/' 

(AlDukhaan 44:48) 

It is high time that people of knowledge started to 
campaign against these people. It is the right of the 
Muslims that their scholars should refute every deviant 
charlatan and his ideas, and every wrongdoer and his 
mistakes, and the mistakes and odd ideas of 
knowledgeable people, so that whims and desires will 
not corrupt the common sense of the Muslims. 

It is extremely dangerous to be fond of weird stories 
and to seek them out, especially stories on these 
matters. People of knowledge have always warned 
against a statement that the Shaytaan may make on the 
lips of a virtuous scholar. 

It was narrated that Ziyaad ibn Jadeer said: 'Umar 4& 
said to me: Do you know what will undermine Islam? 
I said: No. He said: "It will be undermined by the 
mistake of a scholar, the argument of a hypocrite that 
is falsely based on the Qur'aan, and the rule of 
misleading rulers. [1] 

One of the attributes of Ahl Al-Sunnah Wa'l-Jamaa'ah is 
their adherence to that which is indicated by the 



[l1 Sunan Al-Daarimi, 1/71, et al. 



Chapter 1 : The beliefs of the people of Tawheed ... 161 

evidence of the Qur'aan and Sunnah, and the actions 
of the Salaf (early generations) of this Ummah. Ibn 
Katheer (may Allaah have mercy on him) said, 
describing Ahl Al-Sunnah Wa'l-Jamaa'ah: 

As for Ahl Al-Sunnah VJa%]amaaah, they regard every 
action or word that is not proven from the Sahaabah 4* 
as a Bid'ah (innovation), because if it were good, they 
would have done it before us, for they did not leave 
any characteristic of goodness but they hastened 
towards it [1] 

Hence the Salaf of this Ummah strongly denounced any 
additions and innovations that were added to the 
original Sunnah. It was narrated that when Abu'l- 
Darda' 4* saw some additions and innovations that 
did not reach the level of being Bid'ah, he said: If the 
Messenger of Allaah H were to appear to you he 
would not recognize anything that he and his 
Companions used to do except the prayer, Al- 
Awzaa'i said: What if he were to appear today? 
'Eesa ibn Yoonus said: And what if Al-Awzaa'i were 
to see us nowadays? 

It was narrated that Umm Al-Darda' said: Abu'l- 
Darda' came in angry and I said: What has made you 
angry? He said: By Allaah, I do not recognize anything 
of the matter of Muhammad jjgj among them, apart 
from the fact that they pray in congregation. 

It was narrated from Sahl ibn Maalik that his father 
said: I cannot recognize anything that I remember the 
people (the Sahaabah) doing except the call to prayer. 



111 Tafseer Al-Qur'aan IWAzeem by Ibn Katheer, 4/168. 



162 The Jinn and Human Sickness 

It was narrated that Maymoon ibn Mihraan said: If a 
man from among the Salaf were to be brought back to 
life among you, he would not recognize anything 
except this Qiblah. 

It was narrated that Anas ibn Maalik 4*> said: I do not 
recognize among you anything with which I was 
familiar at the time of the Messenger of Allaah #1, 
apart from the fact that you say Laa ilaaha ill- Allaah, We 
said: Why, O Abu Hamzah? He said: You delay the 
prayer until near the time of sunset. Is that how the 
Messenger of Allaah ^ used to pray? 

And it was narrated that Anas said: If a man who had 
lived among the early generation were to be brought 
back to life today, he would not recognize anything of 
Islam. And he put his hand on my thigh and said: 
"Except this prayer/' 

Then he said: By Allaah, if a man did not live at the 
time of the righteous Salaf, and he saw the innovator 
promoting his innovation and the one who was caught 
up in worldly pursuits calling others to join him, but 
Allaah protected him from that and made his heart 
long for the righteous Salaf, so he asks about their 
ways and strives to follow in their footsteps, he will be 
given a great reward. So be like that, In Sha Allaah} 1 ^ 

It was narrated in a Saheeh Hadeeth with numerous 
Isnaads that the Prophet #| said: 



[1] Al-Muzoaafaqaat by Al-Shaatibi, 1/14. 



Chapter 1 : The beliefs of the people of Tawheed . . . 163 



"I have not left anything that will bring you 
closer to Allaah and move you farther away from 
the Fire but I have enjoined it upon you, and I 
have not left anything that will bring you closer 
to the Fire and move you farther away from 
Allaah but I have forbidden it to you." 

So there is no room for anyone to add anything, no 
matter how small and insignificant that addition may 
seem. Hence it is narrated that the Imam of Madeenah, 
Imam Maalik (may Allaah have mercy on him) 
emphatically denounced those who introduced any 
innovation that was unknown to the earliest 
generations of this Ummah . He said: 

JjLi^M j^J <^fjj ij^H f&i c^u\3 poo J£J <£X£\ y^\y 

"Whoever introduces any innovation into Islam, 
thinking it to be good, is claming that Muhammad 
betrayed the message. Recite if you wish, "This day, I 
have perfected your religion for you , completed My 
Favour upon you, and have chosen for you Islam as 
your religion/' 

(Al-Maa'idah 5:3) 

Maalik (may Allaah have mercy on him) said: "The 
last generations of this Ummah cannot be guided aright 
by anything but that by which its earlier generations 
were guided aright. Whatever was not part of the 
religion then cannot be part of the religion now." 

It is well-known that something that is basically 



164 The Jinn and Human Sickness 

allowed according to Sharee'ah may be disallowed if it 
is done in an innovated manner. It was narrated that 
7 Abdullaah bin Mas'ood passed by a woman who had 
a Tasbeeh (prayer beads) with which she was reciting 
Tasbeeh, and he broke it and threw it aside. Then he 
passed by a man who was counting Tasbeeh with 
pebbles and he kicked him with his foot and said: 
"You are introducing an unlawful innovation. Or do 
you think that you have more knowledge than the 
Companions of Muhammad lg? ,/C1] 

So beware of introducing new innovations or basing 
things on weak opinions and evidence. Ibn Al-Qayyim 
(may Allaah have mercy on him said: Moreover, that 
differing opinion may be based on weak evidence, 
which is a mistake made by some of the Mujtihadeen . 
This corrupt idea, which is then adopted by some of the 
ignorant, leads to altering the religion of Allaah, 
obeying the Shaytaan, and disobeying the Lord of the 
Worlds. If false ideas are added to lies and supported by 
powerful whims and desires, then do not ask how much 
the religion will be altered after that, or how a person 
will end up completely beyond the pale of Islam. [2] 

And beware of speaking about Allaah without 
knowledge, for that is the basis of Shirk and Kufr, 
and the basis of innovation and sin. Speaking about 
Allaah without knowledge is worse than all immoral 
actions, sins and transgressions. 

The evidence for that is the Verse in which Allaah 
says: 



m Al-Bida' by Ibn Waddaah, p. 8. 
121 Ighaathat Al-Lahfaan, 2/146. 



Chapter 1 : The beliefs of the people of Tawheed . . . 165 



£i J*^ fv J &* ^ r* j«* u ^^ J > J f *4 

"Say (O Muhammad) : (But) the things that my Lord 
has indeed forbidden are Al-Fawaahish (great evil sins 
and every kind of unlawful sexual intercourse) 
whether committed openly or secretly, sins (of all 
kinds), unrighteous oppression, joining partners (in 
worship) with Allaah for which He has given no 
authority, and saying things about Allaah of which 
you have no knowledge/' 

{Al-A'raafrZS) 

The four things that are forbidden in this Verse are 
mentioned in ascending order of severity. Allaah says: 
"Say (O Muhammad): (But) the things that my Lord 
has indeed forbidden are Al-Fawaahish (great evil sins 
and every kind of unlawful sexual intercourse) 
whether committed openly or secretly/' This is the 
first of them. Then He mentions something that is 
worse than that, and says: "unrighteous oppression". 
Then He mentions something that is worse than that, 
and says: "joining partners (in worship) with Allaah 
for which He has given no authority/' Then He 
mentions something that is worse than that, and says: 
"and saying things about Allaah of which you have no 
knowledge/' 

Speaking about Allaah with no knowledge is the basis 
of Shirk, Kufr, misleading innovation (Bid'ah) and 
tribulation (Fitnah). [1] 



m Al-Ta'aalum by Dr. Bakr ibn 'Abdullaah Abu Zayd, p. 112. 



166 The Jinn and Human Sickness 

In order to be protected and avoid the consequences of 
speaking about Allaah without knowledge, it is 
essential to have knowledge of the nature of people, 
and to have full insight so that you can tell whether 
the one who claims to be sick is telling the truth or is 
lying. You should also have knowledge of mental 
illnesses and the function of the endocrine glands in 
the body (the pituitary, thyroid and adrenal glands), 
because any imbalance in these glands may lead to 
behaviour disorders and delirium, from which an 
observer may think that this person has been touched 
by the Shaytaan. 

In fact the topic of the jinn has been given more 
attention that it deserves. A large number of those 
who go to practitioners are in fact mentally ill. Not 
every couple between whom problems arise have been 
bewitched. Not every man or woman who becomes 
burdened with the worries of life has been touched by 
the jinn. Not every student who fails when he did not 
study properly has been smitten with the evil eye. The 
matter has been given more attention than it deserves. 
As for the reason why it has become so widespread, 
listen to what Dr. 'Ali ibn Nafee' Al-'Alyaani says: 

The plot of the Shaytaan against man is great, and no 
one can understand that except those who have 
understanding of the religion of Allaah. People flock 
to the reader and travel great distances to reach him 
because of the wondrous stories about him that are 
going around, such how the devils spoke to this reader 
on the lips of epileptics, and how this Shaykh took a 
promise from them not to return. If this is indeed the 
case and is really happening on such a great scale, and 



Chapter 1 : The beliefs of the people of Tawheed . . . 167 

if it really was a miracle, then this reader must fear the 

[ii 
consequences. 1 J 

Al-Dhahabi (may Allaah have mercy on him) said: It 
was narrated that Taloot said: I heard Ibraaheem ibn 
Adham say: No person can be sincere if he wants to 
become famous. The sign of a sincere person who 
would like to become famous is that he does not 
realize (that he has this inclination); if he is rebuked 
concerning that inclination, he does not get angry or 
try to defend himself, rather he admits it and says: 
May the mercy of Allaah be upon the one who does 
me a favour and tells me about my faults. He is not 
filled with self-admiration and he not unaware of his 
faults, rather he admits that he may be unaware of 
some of his faults. And this is a chronic problem.^ 

We intend, In Sha Allaah, to discuss these bad practices 
and to highlight these scandalous practices that are 
attributed to the religion of Allaah, because whoever 
has the slightest common sense and rational thinking 
will instinctively be put off by them. He will not be 
able to find any evidence for them in Sharee'ah, so he 
will refer it to the scholars so that they might take on 
the mission of refuting it. 

After that, we will look at some of the transgressions 
committed by some practitioners who fall into the 
temptation of money, for those who offer these 
remedies are human beings with all the human 
inclinations towards both good and evil, and with all 



[,] Al-Ruqa Fi Daw' 'Aqeedati Ahl Al-Sunnah Wa'l-Jamaa'ah by Dr. 

'Ali Al-'Alyaani, p. 80-81. 
m Siyar A'laam AINubala' by Al-Dhahabi. 



168 The Jinn and Human Sickness 

the usual inclinations and desires, and love of this 
world and its pleasures, in their makeup. Allaah says: 

jM> £¥§ £3% && ^\ ^u £&& 

i^&\ J^i /ie % & j1( V%3\ \& ^ l^\j 

"Beautified for men is the love of things they covet; 
women, children, much of gold and silver (wealth), 
branded beautiful horses, cattle and well-tilled land. 
This is the pleasure of the present world's life; but 
Allaah has the excellent return (Paradise with flowing 
rivers) with Him/' 

(Aal Imraan 3:14) 

No one objects to the fact that it is permissible to 
receive payment for performing Ruqyah be reciting 
Qur'aan and Dhikr. There is no dispute on this matter. 
Anyone who studies the Ahaadeeth which say that it is 
permissible to receive payment for Ruqyah will note 
that they all end up with benefit to the patient, namely 
that he is cured. 

In Saheeh Al-Bukhaari and Saheeh Muslim it is narrated 
that Abu Sa'eed Al-Khudri «& said: A group of 
Companions of the Messenger of Allaah #| set out 
on a journey, and travelled until they made camp near 
one of the Arab tribes. They asked them for hospitality 
but they refused to do so. Then the leader of that tribe 
was stung, and they tried everything but nothing 
helped him. Then some of them said, 'Why don't you 
go to those people who are staying (nearby)? Maybe 
some of them have something/ So they went to them 



Chapter 1 : The beliefs of the people of Tawheed ... 169 

and said, "O people, our leader has been stung and we 
have tried everything and nothing helped him. Do any 
of you have something?" One of them said, "Yes, by 
Allaah/' I will perform Ruqyah for him, but by Allaah 
we asked you for hospitality and you did not give us 
anything, so I will not perform Ruqyah for you unless 
you give us something in return. So they agreed on a 
flock of sheep, then he started to blow on him and 
recite Al-hamdu Lillaahi Rabb-il-'Aalameen. Then he 
recovered quickly from his complaint and started 
walking, and there was nothing wrong with him. Then 
they gave them what they had agreed to, and some of 
them (the Sahaabah) said, 'Let us share it out/ The one 
who had performed Ruqyah said, 'Do not do anything 
until we come to the Prophet ($i) and tell him what 
happened, and we will wait and see what he tells us to 
do/ So they came to the Messenger of Allaah jg£ and 
told him what had happened. He said: 

"How did you know that it is a Ruqyah!" 
Then he said: 

,*o^ r* " 1 , > *• t ^ I > * 1 >a " f ° •* « 

"You did the right thing. Share them out, and 
give me a share/' 

And the Messenger of Allaah ^ smiled. 111 



m Fath Al-Baari, Kitaab Al-Tibb, Baab Al-Ruqaa Bi Faatihat Al- 
Kitaab, 7/170; Saheeh Muslim, Kitaab Al-Salaam, Baab Jawaaz 
Akhdh Al-Ajrah 'Ala Al-Ruqyah, 4/1728; Abu Dawood, Al- 
Buyoo', Baab 73; Al-Tirmidhi, Al-Tibb. 



170 The Jinn and Human Sickness 

This version was narrated by Al-Bukhaari, and it is the 
most complete report. According to another report: He 
started to recite the Essence of the Book (i.e., Al- 
Faatihah), and he gathered his saliva and blew, and the 
man was healed. And according to yet another report: 
He commanded that thirty sheep be given, 

In Sunan Abi Dawood it is narrated with a Saheeh Isnaad 
from Khaarijah ibn Al-Salt that his paternal uncle said: 
I came to the Prophet #| and become Muslim, then I 
went back. I passed by some people, among whom 
was an insane man who was bound in chains. His 
people said: We have heard that this companion of 
yours has brought something good; do you have 
anything with which you can treat him? So I 
performed Ruqyah, reciting the Opening of the Book, 
and he recovered. They gave me one hundred sheep 
and I came to the Prophet i| and told him what had 
happened. He said: 

"Was there anything other than that?" 
(according to another version: 

"Did you say anything other than that?"). 
I said: No. He said: 

«j^ dy cist jl2J * ju; d^ jsf jii ^^iii iiH» 

"Take them, for certainly there are some who 
earn by means of false Ruqyah but you have 



Chapter 1 : The beliefs of the people of Tawheed . . . 171 

earned by means of true Ruqyah!'^ 

According to the book of Ibn Al-Sunni, there is another 
version, which is also narrated by Abu Dawood, in 
which it says: "It was narrated from Khaarijah, that his 
paternal uncle said: "We came from meeting with the 
Prophet jjj| and we came to an Arab tribe who said: 
'Do you have any medicine?' For we have with us an 
insane man in chains. They brought the insane man in 
his chains and I recited the Opening of the Book over 
him for three days, morning and evening, gathering 
my saliva and then blowing, then he leapt up (and was 
healed). They offered me payment and I said, No. 
They said: Ask the Prophet |j|. So I asked him and he 
said: 

«<> ti'j lls\ iaj c jti; 4jt ffi & £y^> fa 
"Take it, for certainly there are some who earn by 
means of false Ruqyah but you have earned by 
means of true Ruqyah"^ 

The one who studies this evidence will find that the 
sick person "recovered quickly from his complaint and 
started walking, and there was nothing wrong with 
him", "the man was healed" and "he leapt up (and 
was healed)". What comparison can there be between 
this and the actions of some who have opened offices 
like doctors: they open a file for a fee, and spit into a 
bottle of water for a fee, and do follow-up checks for a 



[l] Sunan Abu Dawood, Kitaab Al-Tibb, Baab Kayfa Al-Ruqa, 4/ 

12, no. 3896. 
m Ibn Al-Sunni, Baab Ma Yuqra' 'Ala Man Ya'rid Lahu Fi ' Aqlihi 

p. 127 note 2, no. 624; Sunan Abi Dawood, Kitaab Al-Tibb, Baab 

Kayfa Al-Ruqa, 3897. 



172 The Jinn and Human Sickness 

fee. The sick person may come back ten times, and 
may be coming from far away, going to great difficulty 
every time, and in the end he finds no cure. Some of 
them have made a profitable business out of treating 
people with Qur'aanic medicine. 

The practitioner must beware of the traps and tricks of 
the Shaytaan with regard to money, arrogance and self- 
admiration. 

Another mistake made by some practitioners is to ask 
those who are possessed by the jinn about the 
symptoms of the patient. This is a serious error. 
Shaykh 'Abdul-' Azeez ibn 'Abdullaah ibn Baaz (may 
Allaah have mercy on him) was asked about that: 

Question: One of the Shaykhs who treats people by 
means of the Book of Allaah has a wolf which he says 
eats the jinn, and he has a young girl who is possessed, 
who tells him where the jinn are. Is that permissible or 
not? May Allaah preserve you. 

Answer: It is not permissible to keep wolves for this 
purpose. This is an evil action. Neither is it permissible 
to ask one who is possessed by the jinn about people's 
situations. This is like asking the fortunetellers and 

astrologers. The Prophet #| said: 



k > 



dj\ Uj yS Jus Jjij Uj 45.1,/g* LAIS' j\ \h\"j£> ^J\ jj»» 

"Whoever goes to a fortuneteller or soothsayer 
and believes what he says has disbelieved in that 
which was revealed to Muhammad jgg." 

The fortunetellers and soothsayers had companions 



Chapter 1 : The beliefs of the people of Tawheed . , . 173 

among the jinn who told them things, but the Prophet 
^ denounced that, so it is not permissible to keep a 
jinn to ask him things, or a wolf to eat the jinn, rather 
the practitioner should recite the Qur'aan over the 
afflicted person if he is able to do that. 

With regard to keeping wolves, or asking a person 
who is possessed, such things are not permissible 
because these are the actions of witches and 
soothsayers. What should be done is to treat that 
person and expel the jinn, telling them that they are 
doing wrong and transgressing, if there is any 
goodness in them. [1] 

We may conclude with the advice of Raazi (may 
Allaah have mercy on him) to his student, which he 
entitled Akhlaacj Al-Tabeeb (the Attitude of the Doctor), 
in which he urged kindness and confidentiality. He 
said: 

Know, O my son, that the doctor should be kind 
towards people, not mentioning anything negative in 
their absence and concealing their secrets, for some 
people may have a sickness that they have concealed 
from the closest of people to them, such as their father, 
mother or son, which they disclose to the doctor out of 
necessity. If a doctor treats a woman or a young 
woman or a boy, he must lower his gaze and not look 
beyond the site of the problem. The wise Galen said, 
advising his students, and he indeed spoke the truth: 
The doctor must be sincere towards God, and lower 
his gaze and avoid looking at women of beauty. He 



[1] Fatwa recorded from Shaykh ' Abdul-' Aeez ibn Baaz (may 
Allaah have mercy on him). 



174 The Jinn and Human Sickness 

should avoid touching any part of their bodies, and if 
he wants to treat them, he must look only at the area 
where the problem is, and not let his gaze wander to 
the rest of her body. 

He forbade doctors to indulge in self-admiration. I 
have seen medical students who, if they treat someone 
who is severely ill and he recovers, become filled with 
self-admiration and start to speak like arrogant people. 
If that is the case then they may not succeed or be 
guided, so they should be advised to be humble. 
Remember that there is some etiquette and beauty in 
this profession, as well as basic knowledge, but the 
doctor has to be modest, eloquent, gentle of speech 
and kind, and he should avoid being harsh with 
people. If he does that, then he will be successful and 
guided. And he urged them to treat the poor and said: 
The doctor should treat the poor as well as he treats 
the rich. [1] 



♦ ♦ ♦ 



[1] Al-Tibb Al-Islami by Dr. Ahmad Ta-Ha, p. 105. 



Chapter 2 

Witchcraft and witches 



# Definition of witchcraft 

# Evidence for the existence of witchcraft 

# Kinds of witchcraft 

# Conditions which must be met by a witch 
according to witches 

# How the witch practices his or her craft 

# Beware of these kinds of practitioners 

# How to protect oneself against witchcraft 

# Treating witchcraft 

# Treating one who is unable to have conjugal 
relations with his wife 

# What is the secret of the curse of the Pharaohs? 



Chapter 2 



Witchcraft and witches 



The Arabic word Sihr (witchcraft) 

Abu 'Ubayd said: The meaning of Sihr is to show 
something other than what it is or should be. 

Al-Layth said: Sihr is an action by means of which a 
person draws closer to the Shaytaan, and with his help. 

Shumar said: Ibn 'A'ishah said: Sihr is so called in 
Arabic because it changes health to sickness. The word 
Saharahu means he changed his attitude from hatred to 
love, i.e., attracted him. The word Sihr may be used to 
describe something permissible, such as when 'Amr 
ibn Al-Ahtam narrated that the Prophet £g| said 
concerning Al-Zabarqaan ibn Badr 4&: 

"Some eloquent speech may be as effective as 
magic/ ,[1] 

Sihr in Sharee'ah terminology 

Al-Raazi said: Note that the word Sihr in the Shar'i 



r ' ] Narrated by Al-Bayhaqi in Al-Dalaail. 



178 The Jinn and Human Sickness 

sense applies to everything the cause of which is 
hidden, and everything that may be imagined as being 
other than what it is and happens by way of 
concealment or deceit. When the word is used in a 
general sense and is not defined, it is usually in a 
negative sense and the one who does it is 
condemned. [1] 

Al-Qurtubi said: Witchcraft is a profession based on 
trickery. It is something that may be learned, but 
because of its subtle nature, very few people become 
proficient in it. The knowledge of witchcraft is based 
on the characteristics of things, their components and 
the correct time for things, but most of it is imaginary 
with no reality and illusionary with no proof. Those 
who are unaware of that are impressed by it, as Allaah 
says of the magicians of Pharaoh: 

''And they displayed a great magic/' 

(Al-A'raaf 7:116) 

Although their ropes and sticks did not stop being 
ropes and sticks. Then he said: In fact, some types of 
witchcraft have an effect on people's hearts, in matters 
of love and hate, casting good and bad thoughts into 
their minds, and on their bodies, causing pain and 
sickness.' 2 ' 

In fact witchcraft is based on hidden matters which 
may be learned; some of it is real and emanates from 
evil souls in cooperation with evil spirits, causing 



111 Qissat Al-Sihr wa'l-Sahrah, p. 25 p. 133 note 2. 
[2] Tafoeer Al-Qurtubi, 2/55. 



Chapter 2 : Witchcraft and witches 179 

harm to people, property and relationships by means 
of incantations and special tools. But most of it is 
deceit and pretense, and is not real at all. 



♦ ♦ ♦ 



180 The Jinn and Human Sickness 

Evidence for the existence 
of witchcraft 

1 - Evidence from the Noble Qur'aan 

Allaah says: 
£ J>i tj j^Jt j-Uji 5jU2 lj£S" ^Ldii SOJj 

"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)/ And from these (angels) people 
learn that by which they cause separation between 
man and his wife, but they could not thus harm 



Chapter 2 : Witchcraft and witches 181 

anyone except by Allaah' s Leave. And they learn that 
which harms them and profits them not. And indeed 
they knew that the buyers of it (magic) would have no 
share in the Hereafter. And how bad indeed was that 
for which they sold their ownselves, if they but 
knew/ 7 

(Al-Baqarah 2:102) 



"TTzen when they had cast down, Moosa (Moses) 
said : ''What you have brought is sorcery, Allaah will 
surely make it of no effect. Verily, Allaah does not set 
right the work of Al-Mufsidoon . 'And Allaah will 
establish and make apparent the truth by His Words, 
however much the Mujrimoon may hate (it) . '" 

(Yoonus 10:81-82) 

"Sat/; '7 seefc r^/wge wif/i (Allaah), the Lord of the 
daybreak. From the evil of what He has created. And 
from the evil of the darkening (night) as it comes with 
its darkness*; (or the moon as it sets or goes away). 
And from the evil of those who practise witchcraft 
when they blow in the knots. And from the evil of the 
envier when he envies." 

(Al-Falaq 113:1-5) 



182 The Jinn and Human Sickness 

2 - Evidence from the Sunnah 

It was narrated that 'A'ishah said: The Messenger of 
Allaah $H was bewitched by a man from Banu Zurayq 
who was called Labeed ibn Al-A'sam, until the 
Messenger of Allaah #t imagined that he had done 
something when he had not done it. One day— or one 
night— when he was with me he invoked Allaah for a 
long time, then he said: "O 'A'ishah, I feel that Allaah 
has inspired me as to how to cure myself. Two men 
came to me; one of them sat at my head and the other 
at my feet. Then one of them said to the other: "What is 
hurting this man?' He said: "He is bewitched/ He said: 
'Who bewitched him?' He said: 'Labeed ibn Al- 
A'sam/ He said: 'With what?' He said: 'With a 
comb, the hair gathered in it, and the outer skin of 
the pollen of a male date palm/ He said: 'Where is it? 7 
He said: 'In the well of Dharwaan.'" So the Messenger 
of Allaah 3§g went there with some of his Companions, 
then he came back and said: "O 'A'ishah, it is as if its 
water is an infusion of henna leaves and the heads of 
its date palms are like the heads of devils/ 7 I said: "O 
Messenger of Allaah, will you not take it out?" He 
said: " Allaah has healed me and I do not like for evil to 
be spread among the people/' And he ordered that the 
well be filled in/ 11 



[l1 Fath Al-Baari, 10/222. 



Chapter 2 : Witchcraft and witches 183 

Comments of the scholars 
concerning witchcraft 

Al-Qurtubi said: 

The Qur'aan, in more than one Verse, and the Sunnah, 
in more than one Hadeeth, indicate that witchcraft 
exists and that it has an effect on the one who is 
bewitched. Whoever denies that is a Kaafir who rejects 
what Allaah and His Messenger $f| say, and denies 
something that is well-known. Moreover, if he denies 
witchcraft in secret, he is a heretic and if he denies it 
openly he is an apostate. Then he said: It cannot be 
denied that witchcraft has an effect on people's hearts, 
creating love and hatred and instilling evil ideas, 
causing separation between man and wife, coming 
between a man and his mental faculties and causing 
pain and sickness. All of that is known from real life, 
and denying it is stubbornness J 15 

Ibn Katheer said: In our view, witchcraft is real, and 
Allaah may create whatever effect He wills when that 
is done. This is in contrast to the view of the Mu'tazilah 
and Abu Ishaaq Al-Isfaraayeeni among the Shaafa'i, 
who said that it is illusions and trickery. He said: Some 
witchcraft is sleight of hand, like the charlatans, and 
some are words that can be memorized, and Ruqyahs 
consisting of the Names of Allaah. It may be 
something that is learned from the devils, and it may 
be medicine and smoke (incense). 

Ibn Qudaamah said: Witchcraft is something real; 



m Shark Al-Qurtubi 'Ala Saheeh Muslim, 6/6. 



184 The Jinn and Human Sickness 

some of it may kill and some may cause sickness, and 
some may separate a man from his wife and prevent 
him from having intercourse with her P^ 



Kinds of witchcraft 

The scholars (may Allaah have mercy on them) have 
listed several kinds of witchcraft. Abu 'Abdullaah Al- 
Fakhr Al-Raazi listed eight types of witchcraft. Ibn 
Khuldoon listed several types in Al-Muqaddimah, and 
Al-Raaghib listed four types which Ibn Hajar quoted 
in Al-Fath, but when looking at this matter properly, it 
can be said that there is only one type of witchcraft, 
which is the real kind, in which the witch relies on the 
jinn and devils. This type takes numerous forms. What 
some people think is witchcraft, and in fact has 
nothing to do with witchcraft, is simply trickery by 
means of which the charlatans deceive people. Most of 
our discussion will focus on real witchcraft, in which 
the witch relies on the jinn and devils, because of the 
great danger that it poses to Islamic 'Aqeedah, and to 
families and society. 

Witchcraft of stars and planets 

Those who practise this kind of witchcraft worship the 
seven familiar heavenly bodies, namely the sun, the 
moon, saturn, jupiter, mars, venus and mercury. They 
wear special clothes for each one, fast on certain days, 
shave their heads and burn incense, then they look at 
the moon and address it, in order to summon the 
spirits of those heavenly bodies — as they claim. 

[1] Al-Mughni, 10/106. 



Chapter 2 : Witchcraft and witches 185 

In ancient times, if a child was born to one of these 
astrologers, they would look at the astrological sign of 
the child and name him accordingly, claiming that this 
was indicative of his future. In our own times we can 
see the writings of astrologers in many newspapers, in 
which they tell people what decisions to make in their 
daily lives, under the headings of "Your stars" or 
"Horoscopes." They say that a child born between 
certain dates is a Cancer, and between other dates is a 
Libra or a Scorpio; if the moon is ascending in Cancer 
they tell them they can decide to travel, get married or 
make business deals, and so on, and if it is descending 
in Scorpio they tell them to do the opposite. This is all 
speculation and astrology. 

Astrology is a kind of witchcraft and soothsaying, 
because heavenly bodies, which are created matter, 
have no effect on other created things; they cannot 
bring happiness or misery, or bring about life or death. 
The stars, planets, sun and moon are signs of Allaah 
which attest to His greatness and glorify Him and 
prostrate to Him, and are subject to His command, as 
Allaah says: 

\o*)^ oj j££=j vb-Jb yr^b JL±b fj^b ^b 
"See you not that whoever is in the heavens and 
whoever is on the earth, and the sun, and the moon, 
and the stars, and the mountains, and the trees, and 
Ad-Dawdbb [moving (living) creatures, beasts], and 
many of mankind prostrate themselves to Allaah . " 

(Al-Hajj 22:18) 

4^$i> & %^ ^*^J &%* J^J Jllitl p^J j^jy 



186 The Jinn and Human Sickness 

"And He has made the sun and the moon, both 
constantly pursuing their courses, to be of service to 
you ; and He has made the night and the day, to be of 
service to you . " 

(Ibraaheem 14:33) 

<$*y\ 0^ ffH^J S^J S^^ 

"And (He created) the sun, the moon, the stars 
subjected to His Command/' 

(Al-A'raaf7:54) 

"And has subjected to you all that is in the heavens 
and all that is in the earth ; it is all as a favour and 
kindness from Him . " 

(Al-Jaathiyah 45:13) 

Allaah tells us in His Book that the stars are an 
adornment for the lowest heaven, that they help in 
navigation on land and sea when it is dark, and that 
there is another kind of stars with which the devils are 
pelted when they try to eavesdrop on news from 
heaven. These are different from the fixed stars, even 
though they share the name of stars (Nujoom), just as 
the word Daabbah includes both humans and animals. 

It is proven in Al-Saheehayn that Zayd ibn Khaalid 
said: The Messenger of Allaah #§ addressed us in Al- 
Hudaybiyah, after it had rained at night, and said: 

"Do you know what your Lord said this night?" 

We said: Allaah and His Messenger know best. He #| 
said: 



Chapter 2 : Witchcraft and witches 187 

"This morning some of J Ibadi (My slaves) 
remained as true believers and some became 
disbelievers; whoever said that the rain was due 
to the Blessings and the Mercy of Allah is the one 
who believes in Me and he disbelieves in the star, 
and whoever said that it rained because of a 
particular star is a disbeliever in Me and believer 
in the star/ " [1] 

In Saheeh Muslim it is narrated from Abu Hurayrah 
that the Prophet i| said: 

"Allaah does not send any blessing down from 
heaven but some people become Kaafirs because 
of it. Allaah sends down rain and they said it is 
because of such and such a star/' 

The point is that the planets and stars do not have any 
effect on events, or on peopled misery or happiness. 
Focusing on this "knowledge" is a kind of speculation 
and conjecture. Shaykh Al-Islam Ibn Taymiyah (may 
Allaah have mercy on him) said: 

I even addressed them (the astrologers) in Damascus, 



[1] Al-Bukhari 1038, Muslim 71. 



188 The Jinn and Human Sickness 

where their leaders came to me and T pointed out what 
was wrong with their actions on the basis of rational 
evidence which they acknowledged was correct. Their 
leader said: By Allaah, we tell one hundred lies and 
one may turn out to be true. That is because their 
knowledge is based on the false idea that events are 
caused by the movements of heavenly bodies. This is 
knowledge of the cause but there should also be 
knowledge of the affected thing, and that can only be 
achieved if all aspects of the cause are understood, 
where the outcome is always certain. Most of what 
these people know is a few causes out of many, and 
they do not know the rest of the causes or the 
conditions and impediments. This is like one who 
knows that in the summer the sun is directly overhead 
and thus its heat intensifies. What may be known from 
this knowledge is that in this case, grapes turn into 
raisins. Even though this often happens, simply 
focusing upon this one cause, the sun, is indicative 
of great ignorance, because there may or may not be 
any grapes. The vine may or may not bear fruit, they 
may be eaten as grapes or they may be squeezed for 
juice, they may be stolen, or they may indeed be made 
into raisins, and so on. w 

It may even be said that if you turn around the 
principles of the astrologers, making what is lucky 
unlucky and what is unlucky lucky, what is hot cold 
and what is cold hot, what is male female, and what is 
female male, and you go by these new principles, the 
results will be similar to their results; sometimes you 
will be right and sometimes you will be wrong. 



[i] 



Majmoo' Al-Fataawa, 35/172-173. 



Chapter 2 : Witchcraft and witches 189 

When Imam ' Ali ibn Abi Taalib & wanted to go out to 
fight the Khawaarij, an astrologer came to him and 
said: O Ameer Al-Mu'mineen, do not travel, for the 
moon is in Scorpio, and if you travel when the moon is 
in Scorpio your companions will be defeated — or 
words to that effect. "Ali & said: Rather I will travel, 
putting my trust in Allaah, relying on Him and 
rejecting what you say. 

He traveled and that journey was blessed; he killed 
most of the Khawaarij. If a person believes that some 
star can cause good luck or bad luck, this is a corrupt 
belief, and if he believes that that star is what is 
controlling his affairs instead of Allaah, then he is a 
Kaafir. If in addition to that he prays to the star, 
worships it and seeks its help, then this is Kufr and 
pure Shirk. As for those who use astronomy in order to 
find out the positions of the stars and planets, their 
attributes, sizes and movements, and to work out the 
days, months and years, and so on, this is basically 
sound knowledge although it is of little value. And 
Allaah knows best. 



♦ ♦ 



190 The Jinn and Human Sickness 

Conditions which must be met 
by a witch according to witches 

1 - He must sell his soul and all that he possesses of 

wealth, property, houses and offspring, both 
during his life and after his death, to the Shaytaan. 

2 - He should be stubborn, persistent and crafty, so 

that nothing can shake him from his devilish 
beliefs, even if he has to suffer the worst kinds of 
persecution and humiliation for the sake of those 
beliefs. 

3 - He should be foolish, with no shyness, conscience 

or feelings, not acknowledging mercy, compassion 
or any other emotions or noble human feelings. 

4 - He should not shake with fear when his master 

Iblees or one of his followers appears in a terrifying 
form. Or when he is faced with the guillotine or the 
hangman's noose. 

5 - He should not complain or get bored if Iblees 

delays giving him help or withholds it; he must 
persist with all his might in seeking this help, 
without complaining or giving up, even if he is 
asked to do something that is forbidden by all 
religions, etiquette, customs and laws that are 
followed by humanity. 

6 - He should strive with all his might to do deeds of 

witchcraft, and to persist in studying it and doing 
whatever is required of him by way of devilish 
rituals and attending satanic gatherings, without 
caring about what may happen to him or to 



Chapter 2 : Witchcraft and witches 191 

anyone else as a result of these actions and 
gatherings, provided that he attends them punc- 
tually and does those actions at the specified times. 
7- He should be completely ignorant — either by 
nature or willfully —of everything that is beautiful 
or praiseworthy. 

8 - He should believe firmly in the power and ability 

of the Shaytaan, and in the power of his helpers 
among the evil souls and he should be obedient to 
his command, submissive to his conditions and 
laws. 

9 - He should be the sworn enemy of all religions; he is 

required to express his hatred of them, to mock 
them and to disavow all revealed Books, as well as 
tearing them up and showing disrespect for them. 

10 - He should be prepared to commit any crime or sin, 

and any evil action, as well as indulging fully in 
immorality and permissiveness. 

11 - He should be an example of filth and ignobility, as 

reflected in his clothing and way of life. He should 
shun the use of soap and water permanently, until 
his body, clothing and home are filled with a foul 
stench which becomes part of his identity, for 
which he is known among his peers. 

12 - He should spend most or all of his time, if possible, 

in a remote and isolated place, far away from 
people, and he should not interact with them or 
contact them unless that is asked of him as part of 
the actions of witchcraft and in order to cause harm 
to people. fl] 



[1] Al-Sihr by Ibraaheem Muhammad Al-Jamal, p. 38-39. 



192 The Jinn and Human Sickness 

What the witch does in society 

The witch strives to spread all kinds of harm and 
corruption in society, and he enjoys that. He does not 
hesitate or refrain from harming any creature or 
committing the worst of immoral actions. Things 
that witches do include destroying crops and 
livestock, starting fires, damaging trade goods, 
causing division between man and wife, causing 
infertility in married couples, producing creams that 
reduce or kill off sexual desire, causing miscarriages, 
making people insane, confused or unable to 
concentrate, making powders that instill love or hate, 
casting spells to break off engagements, and making 
the husband impotent before he gets married. 

The witch then continues to act like a germ, eating 
away at the bones of society until it becomes weak. If 
this germ is not killed off, the whole body will be 
affected by weakness. Hence Islam took a firm stance 
against witchcraft and witches. According to the most 
correct scholarly opinion, witches are to be killed, and 
it is permissible to shed their blood without asking 
them to repent first. 

Allaah says: 

cPlSf ZJ& ^ ^0 &3j y^ j&- «> 

July's S{ t' *. >< K "z K ~< >s *' "\ 
%j£>z ^ <^± >j£ L^ yy* &~ -W 

"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 



Chapter 2 : Witchcraft and witches 193 

(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) 

If it is asked: why do you say that the witch is not to be 
asked to repent when the apostate is to be asked to do 
so? The answer is that according to the Maaliki, the 
witch is like the heretic (Zindeeq), and the heretic is not 
asked to repent. 

Executing witches is the way of the Rightly-Guided 
Caliph 'Umar ibn Al-Khattab 4*. in Sunan Abi Dawood 
it is narrated that Bajaalah ibn 'Abdah said: I was a 
scribe for Juz' ibn Mu'aawiyah, the paternal uncle of 
ALAhnaf ibn Qays. There came to us a letter from 
'Umar, one year before his death, in which it said: "Kill 
every witch." ^ And its Isnaad is SaheehP^ 

There is a Saheeh report about killing witches. It was 
narrated from the Mother of the Believers Hafsah <&, 
and in Muwatta' Al-Imam Maalik from 'Abdul - 
Rahmaan ibn Sa'd ibn Zaraarah, that he heard that 
Hafsah, the wife of the Prophet j||, killed a slave 
woman who had bewitched her, and who had a 
written contract of manumission; she ordered that she 
be put to death. [3] 

Execution of witches is also the view of many of the 
Sahaabah, such as 'Umar ibn Al-Khattab, 'Uthmaan ibn 
'Affaan, Ibn 'Umar, the Mother of the Believers Hafsah 



m Sunan Abi Dawood, 3/228, Hadeeth no. 3043. 

[2] Musnad Al-Imam Ahmad, 1/190, 192; Al-Bayhaqi, 8/136; Al- 

Muhalla by Ibn Hazm, 11/397. 
D1 Muwatta', p. 543. 



194 The Jinn and Human Sickness 

and Abu Moosa Al-Ash'ariJ 1 ^ 

Among the Imams, it is the view of Abu Haneefah and 
Maalik, and it was narrated from Ahmad. 

How does the witch perf orm witchcraft? 

The one who wants witchcraft perf ormed — whether 
man or woman— goes to the witch and asks him to 
perform witchcraft on someone. Or he may think that 
this person is not a witch, so he asks him to treat him 
or one of his relatives for some sickness. At this point 
the witch asks him for the name of the person on 
whom he wants him to perform witchcraft, and the 
name of his mother, and for something that belongs to 
him, such as some hair, nails, clothing or his picture. 

But why does the witch ask about the mother's name, 
and not the father's name as he should? That is 
because the witch, and the jinn who are with him, are 
Kaafirs who reject all religions and heavenly laws, and 
mock them. So they do not acknowledge the lawful 
marriage contract. In the view of the witch, everyone 
who comes to him is illegitimate and born of 
Zina — Allaah forbid. After that, the witch counts the 
number of letters in both names. If he thinks that this 
name is closer to mud (Al-teeri), he buries the charm in 
the ground; if he thinks it is closer to water (Al-ma 1 ), he 
puts it in water, such as in a well — as the Jew Labeed 
ibn Al-A'sam did when he bewitched the Messenger 
of Allaah 3jg|. When he counted the letters in the name 
of the Prophet s||, he found that in the name 
Muhammad and in the name of his mother Aminah, 



[,] Tafseer ALQurtubi, 2/48. 



Chapter 2 : Witchcraft and witches 195 

the letters Meetn and Alif were repeated, and that is 
closer to water (Al-ma*), so he put the charm in the well 
of Dharwaan. 

The witch puts the charm in a well, or in the sea, or he 
writes it on a fish, if it is closer to water. If it is closer to 
air, he hangs it in a tree or a date palm, or on a wall 
Then after that he burns incense as an offering to the 
jinn, because the jinn feed on incense that is burned as 
an offering to them. Every kind of witchcraft has its 
own special type of incense. As well as burning 
incense, he recites his words of Kufr and Shirk, 
showing a great deal of veneration and respect to 
the leaders of the jinn. After that he writes the charm 
or spell, which is like a letter expressing servitude to 
the leaders of a tribe of jinn, venerating them and 
seeking their help, and showing disrespect to the 
words of Allaah. After that, the jinn dictate their 
conditions to the witch, who in turn meekly and 
humbly passes them to the one who has asked for the 
spell, such as attending a Zar gathering, slaughtering 
an animal according to stringent conditions, eating a 
specific kind of food, staying away from people in a 
darkened room for a certain length of time. If this 
charm is burned, becomes invalid or is destroyed, 
things become easier for the victim. Hence some 
witches put the charm in a copper container which 
they then seal with lead, so as to protect the charm. 
This is what some of the common people call a Hijab. 
After that, the witch tells some of the jinn to carry out 
the mission which the witch wants to carry out against 
the victim, such as making him sick, giving him 
hallucinations, creating division between him and his 



196 The Jinn and Human Sickness 

wife, and so on. This jinn is called the servant of magic. 
The servant jinn recognizes the victim by smelling the 
thing that belongs to him, or looking at his picture. 
After that he follows him and finds out about his 
situation. If he finds that he does not always adhere to 
the commands of Allaah, his mission is easy; he 
possesses the victim or gives him hallucinations which 
cause him distress. But if he finds that he adheres to 
the commands of Allaah and is righteous, he is afraid 
of him and keeps following him until he catches him 
forgetting to remember Allaah, or in a moment of 
anger. Then he is able to possess him. After that, the 
witch follows up his witchcraft by means of a 
mediator between him and the servant jinn, who 
brings him news of the outcome on a daily basis, and 
brings commands from the witch (to the servant jinn). 

If the victim is righteous and pious, fearing Allaah, 
and he has a Wird of the Qur'aan and Dhikr that he 
recites daily, this exhausts the servant jinn and wears 
him out, so that the acts of witchcraft cannot have any 
effect, apart from a few mild symptoms. The servant 
jinn may want to flee and may intend to do so, were it 
not that the intermediary advises him to be patient 
and to seek reward for his work from the Shaytaan, or 
threatens to kill him if he tries to flee. But if the victim 
is weak in faith and has no real relationship with 
Allaah, this is the problem, because then the witchcraft 
is able to affect his body and that is reflected in his life, 
and he begins an odyssey with witchcraft which may 
have no end and may last until the end of his life. Here 
we are faced with two types of charms; either it is 
inside the sick person's body, in the form of something 



Chapter 2 : Witchcraft and witches 197 

that he has eaten or drunk, or perfume that he has 
smelled, or via shaking hands; or the charm is outside 
the sick person's body, buried or hung up someplace, 
as mentioned above. 

The effect of witchcraft on the victim 

The effect of witchcraft on the victim will occur in one 
of two ways: either it will have an internal effect inside 
the body of the victim, or it will have an external 
effect, such as if the body is affected from without or 
from a distance, in which case it can cause anxiety and 
hallucinations. This is how the witch performs his 
craft. 

We offer this information for the benefit of those who 
have been affected by witchcraft, so that they may 
treat themselves, or so that it may be of help to 
practitioners in treating the victims. 

Useful information about witchcraft 

The Shar'i way of dealing with witchcraft is the best of 
all ways, because sending the victim to a witch to 
relieve him of the spell may lead to fighting between 
two groups of jinn, in which case the fate of the victim 
will depend on the outcome of the battle; the two 
groups of jinn may even agree between themselves to 
expel the servant jinn for a while, after which he will 
come back and carry on with his work. But in contrast, 
treatment using the Noble Qur'aan cannot be resisted 
either by the witch or the jinn: 

s* &u£ &£ %$$ &r & 5i;^n & © jj> 



198 The Jinn and Human Sickness 

"Had We sent dawn this Qur'aan on a mountain, you 
would surely have seen it humbling itself and rent 
asunder by the fear ofAllaah." 

(Al-Hashr 59:21) 

Witchcraft is of limited effect, after a while it is not 
effective any more, if the charm is destroyed. Hence 
some witches follow up their spells and renew them 
from time to time. 

There are several benefits in following a program for 
the sick person, as well as regularly reciting the 
Adhkaar for morning and evening, and the Adhkaar 
which are to be recited at certain times in the Muslim's 
life, which are listed in the final chapter of this book. 
These benefits include the following: 

1 - Cutting off the means of return for the intermedi- 

ary between the witch and the servant jinn, by 
means of what is known in military terms as 
cutting the supply lines. 

2 - Weakening the servant jinn either by causing his 

death or causing him to flee. 

3 - If the witch tries to renew the spell, he will find it 

difficult to carry out his mission. 

Every act of witchcraft requires a witch, a victim, a 
charm, some substance that is specifically for 
witchcraft, a servant jinn and an intermediary 
between the victim and the witch. 

There are some witches who bind the tongue of the 
servant jinn, which results in the victim being unable 
to talk. Recently there was a case of this kind where a 
woman remained unable to talk for six months. She 
was receiving treatment in the mental hospitals, and 



Chapter 2 : Witchcraft and witches 199 

ended up being divorced by her husband. The witches 
were unable to heal her, then she was treated by 
means of the Book of Allaah. 

# There are some witches among the jinn 

# The witch may bewitch a jinn and send him to 
the victim, in which case the witchcraft is more 
complex. 

Beware of the following types of practitioners 

The witches (may the curse of AUaah be upon them) 
give people a false impression, that they are treating 
them by means of the Noble Qur'aan. For the purpose 
of stealing and cheating, they may recite a few Verses 
in an audible voice, or else write them down. I have 
read something very strange written by one of their 
leaders who taught them witchcraft. His name is 
'Abdul-Fattaah Al-Tookhi. In the introduction to one 
of his many books, which is entitled Taskheer Al- 
Shayaateen Fi Wisaal Al-'Aashiqeen (Using the devils to 
create love), he says: 

"One who hopes that Allaah will grant him success 
and prosperity — Al-Tookhi Al-Falki 'Abdul-Fattaah 
ibn Al-Sayyid Muhammad 'Abduh (may Allaah 
forgive him and those who come before him and 
after him) — says: This is a very valuable book, which I 
have based on the knowledge of the earlier and later 
generations, and have called it Taskheer Al-Shayaateen 
Fi Wisaal Al-'Aashiqeen (Using the devils to create 
love)/' 

After this heretic asks Allaah for success and 
prosperity, he goes on to teach people how to seek 
the help of the accursed Iblees in creating love in the 



200 The Jinn and Human Sickness 

hearts of virgin girls, how to show disrespect to the 
words of Allaah, and his Kufr and heresy even goes so 
far as teaching people how to write the Qur'aanic 
Verses on the genitals when having intercourse.^ 1 ' 

Allaah indeed spoke the truth when He said: 

"... 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) 

Signs by which a witch may be recognized 

1- He asks about one's name and one's mother's 
name. 

2- He demands the slaughter of an animal or bird, 
whether it has specific characteristics or not, and 
whether the blood is to be smeared on the sick 
person or not. 

3- He tells the sick person to eat a certain kind of food, 
or to drink a certain kind of drink, for a specific 
period of time, whilst keeping away from people in 
a darkened room during this period. 

4- He gives the sick person papers to burn and scent 
himself with the smoke (like incense), or to hang 
them up, or to bury them. 

5- Everyone who writes letters or numbers, or 
hexagons, or tears up the words of Allaah, is a 
witch. 



fi] 



Quoting from Al-Sihr Wa'l-Saharah by Dr. Ibraheem Kamaal 
Adham. 



Chapter 2 : Witchcraft and witches 201 

6- Everyone who mutters incomprehensible words, 
or words in a language other than Arabic, is a 
witch. 

Warning against going to witches 

Having understood that witches are Kaafirs, and that 
the punishment for witchcraft in Islam is beheading 
with the sword, we are going to explain that Islam 
forbids the Muslim to go to witches. In the Musnad of 
Al-Bazaar it is narrated with a Hasan Isnaad that Ibn 
'Abbaas said: The Messenger of Allaah ^ said: 

"He is not one of us who observes bird omens or 
has that done for him, who tells fortunes or has 
his fortune told, who does witchcraft or has 
witchcraft done for him. Whoever goes to a 
fortuneteller and believes what he says has 
disbelieved in that which was revealed to 
Muhammad #,." m 

In Saheeh Al-Bukliaari and Sahedi Muslim, it is narrated 
from Abu Hurayrah that the Messenger of Allaah #g 
said: 

" Avoid the seven (sins) that doom a person to 
Hell." 



f11 Al-Bazzaar with a Jayyid isnaad; Al-Tabaraani . 



202 The Jinn and Human Sickness 

They said: "O Messenger of Allaah, what are they?" 
He £jg said: 

c^jJl f>: Jj=)lj ^1 JU #fj *l£)l JSlj ijiL 

' ' s ° s ft ° ^ ft* > « ^ 

«C->MaUJl olloj-Jl oLoa^Jl ^iiij 

"Associating others with Allaah (Shirk), witch- 
craft, killing a soul whom Allaah has forbidden 
killing, except in cases required by Islamic law, 
consuming Riba, consuming the orphan's wealth, 
running away from the battlefield, and slander- 
ing chaste and innocent believing women/' [1] 

And he #| said: 

- '•( -kT - > t V-- M *T -1 " ' "•* *l-f • '" ffi ,<^ 

*>- ^ 

"Whoever goes to a fortune teller and believes 
what he says has nothing to do with what Allaah 
revealed to Muhammad s||, and whoever goes to 
him and does not believe him, his prayers will 
not be accepted for forty days/' 

A person may say: I am not going to cause harm to 
anyone, rather I am going to undo witchcraft that was 
done to me, or for healing, and other such excuses. We 
say to him: You are like one who seeks relief from the 
desert heat by throwing himself into the fire. 

The jinn often rebel against the witch and cause him 

111 Fath Al-Baari, 5/393; Muslim, 1/92. 



Chapter 2 : Witchcraft and witches 203 

sicknesses for which he can find no remedy. 

The jinn and devils often let the witch down and do 
not help him. Allaah says: 

4ilL ^4 &li\ ^i^;> 

"And Shaytaan (Satan) is to man ever a deserter in 
the hour of need/' 

{Al-Furqaan 25:29) 

The jinn often ask the witch to commit immoral 
actions with the women who go to him, or to write on 
them with blood in sensitive places. 

Witchcraft often produces the opposite effect to what 
was hoped for, so the one who asks for witchcraft to be 
done ends up being afflicted. How many women have 
performed witchcraft on their husbands to make them 
love them, and not take a second wife, then the 
husband divorces his wife as a result of witchcraft. 
Allaah says: 

''But the evil plot encompasses only him who makes 

itr 

(Faatir 35:43) 

A woman or a man may be healthy, then they go to 
this man (the witch) who sends jinn to them to cause 
trouble for them, in order that he may take their 
money from them. 

The demands of the jinn and devils are many and 
exhausting. Sometimes they demand the sacrifice of an 
animal, a rooster or a pigeon that must meet stringent 
conditions, the blood of which is to be smeared on the 



204 The Jinn and Human Sickness 

sick person. Or they may demand that the sick person 
keep away from people in a room into which no 
sunlight may come for forty days, or not to touch 
water for a certain period of time, and other, endless 
demands. In each region there are jinn who make their 
own demands, unique to that region. In Upper Egypt 
there is a well that is called Abu Hasheemah^, to 
which the witches send women to immerse themselves 
on Fridays after Maghrib prayer, seeking a cure for 
infertility. In this abandoned well there are many jinn 
who enjoy seeing the 'Awrah of these women. A jinn 
may be attracted to a woman and have intercourse 
with her. The poor man who brings his wife to this 
well forgets that the One Who has control over matters 
of fertility is Allaah, may He be exalted. Allaah says: 

"To Allaah belongs the kingdom of the heavens and 
the earth. He creates what He wills. He bestows 
female (offspring) upon whom He wills, and bestows 
male (offspring) upon whom He wills . Or He bestows 
both males and females, and He renders barren whom 
He wills. Verily, He is the All-Knower and is Able to 
do all things/' 

{Al-Shoora 42:49-50) 

The demands of the jinn and devils are endless and 
exhausting. Allaah indeed spoke the truth when He 
said: 



[1] This is a well belonging to a village in the region of Samsata 
Banu Soaif province. 



in 



Chapter 2 : Witchcraft and witches 205 

^Lubj (*i^i> i^ ot JL^ oj>y> ^\\ C)i Jv^ & /Mjf 

"And verily, there were men among mankind who 
took shelter with the males among the jinn, but they 
(jinn) increased them (mankind) in sin and transgres- 
sion/' 

(Al-Jinn 72:6) 

Shaykh Haafiz Al-Hukami (may Allaah have mercy 
on him) said: It is Haraam to undo the spell of a witch 
by means of further witchcraft, because that is 
cooperating with the witch and approving of his 
action, and drawing close to the Shaytaan by various 
means in order to undo what was done to the victim. 
Hence Al-Hasan said: No one regards witchcraft as 
permissible except the witch. Hence you see many evil 
witches during times when there is no sword to deter 
them, deliberately bewitching people, whether they 
love them or hate them, in order to force them to ask 
him to undo it, as a means of taking people's wealth 
unlawfully/ taking control of their wealth and 
misleading them.' 1 ' 

Having said all this, we call upon the Ummah of 
Tazvheed, the Ummah of the Qur'aan, the Ummah of 
Muhammad ^j, those who adhere to correct belief, to 
tell them that the witch is a Kaafir and his actions are 
Kufr. He does not have the power to bring benefit or 
harm to himself, he has no power to give life or death 
or to bring life after death. He has no knowledge of the 
unseen. The jinn who serve the witch are also Kaafirs 
and rebels, because the believer among the jinn, like 
his counterpart among mankind, does not agree to be 



Ma'aarij AUQubool, 1/530. 



206 The Jinn and Human Sickness 

subjugated and enslaved; he is proud and does not 
accept to go down to such a level. 

O Umtnah of the Qur'aan, look at the state of the 
witches in all places. They beg for the money that they 
take from the sick, so how can they make you rich? As 
Islam has closed the door to going to witches, is there 
any alternative? We say: Yes, there is an alternative in 
the Book of Allaah and the Sunnah of His Prophet. We 
will describe the Islamically-prescribed way of 
undoing and treating witchcraft in the next chapter 
In Sha Allah. 

How to protect yourself against witchcraft 

The doctors say that prevention is better than cure. We 
say: The best cure for witchcraft is to protect yourself 
from it before it happens. If the evil witch who has 
sold his soul to the Shaytaan seeks the help of the 
Shaytaan to achieve his evil aims, Islam has told us 
how the Muslim may protect himself and his family 
from the Shaytaan. The Muslim must follow the means 
described below in order to protect himself from the 
evil of witchcraft and its practitioners. 

(i) Strengthening oneself with faith 

The Muslim must strengthen himself and affirm his 
belief in Tawheed. In this manner he strengthens his 
faith and dispels fear of anything other than Allaah 
from his heart, and reinforces the belief that benefit 
and harm are both in the hand of Allaah alone. The 
Muslim should understand that these means are like 
the movements of the wind, which are in the hand of 
their Controller and Creator, and cannot cause any 



Chapter 2 : Witchcraft and witches 207 

harm or bring any benefit except by Allaah' s Leave. 
Allaah says concerning the witches: 

"But they could not thus harm anyone except by 
Allaah' $ leave/' 

(Al-Baqarah 2:102) 

And Allaah says: 






4-^4 % % Jh 

"And if Allaah touches you with harm, there is none 
who can remove it but He; and if He intends any good 
for you, there is none who can repel His Favour/' 

(Yoonus 10:107) 

Whoever is a slave to Allaah, following His commands 
at times of hardship and of ease, focusing all his fear 
on Allaah, is included in the Verse in which Allaah 

says: 

"Is not Allaah Sufficient for His slave?" 

(Al-Zumar 39:36) 

Attaining complete submission and servitude to 
Allaah ('Uboodiyyah) brings complete protection, and 
the Shaytaan has no authority over them, as Allaah 

says: 

"Certainly, you shall have no authority over My 
slaves/' 



208 The Jinn and Human Sickness 

(Al-Hijr 15:42) 

The one who is strong in faith, protected by Allaah 
and under His care, is rarely affected by witchcraft. 
The witches themselves know that their spells can only 
affect those who are weak. 

(ii) Regularly reciting the Adhkaar for morning and 
evening 

One of the greatest means of protecting oneself against 
witchcraft is to persist in regularly reciting the Adhkaar 
for morning and evening. They prevent against 
witchcraft before it happens, protecting one against it 
and warding off its evil, and remedying it if it does 
happen. Ibn Al-Qayyim (may Allaah have mercy on 
him) said: 

Among the most effective divinely-prescribed 
remedies for witchcraft, indeed the only thing tfrat< 
works, for the effects of evil souls and warding off 
their effects can only be by means of that which 
opposes and resists them, namely Dhikr, the Qur'aanic 
Verses and Du'aa's which cancel out their actions and 
effects. The stronger they are the further they will 
spread. This is like the meeting of two armies, each of 
which has its equipment and weapons with it; 
whichever of them overpowers the other and 
subdues it will emerge the victor. 

If the heart is filled with remembrance of Allaah and 
has Du'aa's, Dhikrs, prayers for refuge and a Wird 
which it never fails to recite, in which the person 
focuses with his heart and mind, this will be one of the 
greatest means of warding off witchcraft before it 



Chapter 2 : Witchcraft and witches 209 

strikes and it is one of the greatest remedies for it after 
it has struck. The witches know that their witchcraft 
can only fully have an effect on hearts which are weak 
and easily influenced, those that are ruled by whims 
and desires and attached to trivial matters. Hence 
those who are usually affected are women, children 
and those who are ignorant and those who live in 
remote regions, or whose faith, trust in Allaah and 
belief in Tawheed are weak, and who do not have a 
Wird, Du'aa's and prayers for refuge which they recite 
regularly. In conclusion, their influence usually affects 
those who are weak and easily influenced, and are 
inclined towards trivial things. 

They said: The victim is the one who allows witchcraft 
to affect him, for we find his heart is attached to things 
on which he focuses a great deal, so they control his 
heart by means of the things towards which he is 
inclined. The evil souls are only able to gain control 
over souls which are ready to be overpowered because 
their hearts are already inclined towards something 
that is convenient for those evil souls and because they 
are devoid of spiritual strength and are not prepared 
to resist. So you find them empty, with no strength or 
means to fight, inclined towards something 
convenient, so they overpower them and are able to 
influence them by witchcraft and other means/ 1 ' 

Imam Ahmad and Al-Tirmidhi narrated a lengthy 
Hadeeth from Al-Haarith Al-Ash'ari, in which the 
Prophet jg§ said: 



m Zaad AUMa'aad, 3/105. 



210 The Jinn and Human Sickness 

Cr^r J* J^ li ! J^ tl *<> *}\ J j^ 1 ^A J^j 

« Jul- <ii iJu iJi jikln 

"... and I enjoin you to remember Allaah, for this 
is like a man who is being pursued by the enemy, 
then he comes to a strong fortress and saves 
himself from them. Similarly a man cannot save 
himself from the Shaytaan except by means of 
Dhikr." [1] 

(iii) Eating 'Ajwahl 2 ^ dates on an empty stomach 

Al-Bukhaari narrated in his Saheeh from 'Aamir ibn 
Sa'd that his father said: The Prophet £g said: 

"Whoever eats Ajwah dates every morning will 
not be harmed by poison or witchcraft all that 
day until night comes/' [3] 

Someone else said: "Seven dates/' And according to 
another report: 

\f " * > ** • *M I i I t "" > tf *• " ° t - ^ • ' - I " " - " * " " tf ' * " " B 

j(j a-^ fj^ 3 ' dJ^ a j^ 2 i (^ 6 J^^ <^\y^ *~» fc**aj \*» 

"Whoever eats seven 'Ajwah dates in the morn- 



m Narrated by Ahmad in Al-Musnad, 408/202; Al-Tirmidhi, no. 

2867. This is a Ssaheeh Hadeeth. 
[2] 'Ajwah : a kind of date grown in Madeenah (Translator). 
[3] Fath Al-Baari, 10/249. 



Chapter 2 : Witchcraft and witches 211 

ing, will not be harmed that day by poison or 
witchcraft/' 

Whoever persists in eating 'Ajwah dates on an empty 
stomach, with the proper intention and with trust in 
Allaah and the words of the Prophet |g§, will be as it 
were inoculated against witchcraft, and neither 
witchcraft nor poison will harm him. Some of the 
scholars explained that one of the characteristics of 
dates is that they are "hot", and that this is sufficient to 
ward off disease, but the Prophet jj(§ mentioned 
specific protection against witchcraft. It seems, and 
Allaah knows best, that dates contain something 
unknown to us that protects against poison and 
witchcraft. We believe in the word of the truthful 
one (the Prophet sH), even if we do not know how that 
works. There is no doubt that the dates of Madeenah 
possess special qualities, but if dates of Madeenah are 
not available, then any dates will do In Sha Allaah. 
(iv) One of the greatest means of protecting oneself 

against the evil of witchcraft is not going to 

witches 

Because no benefit can come from them for the one 
who has been harmed, and the one who has nothing 
wrong with him will not be safe from their harm. The 
devils who work with the witch know full well that 
the Muslim man or woman who knocks at the door of 
the witch is weak in faith and does not put his or her 
trust in Allaah, so it is easy for them to possess them. 

♦ ♦ ♦ 



212 The Jinn and Human Sickness 

Treating witchcraft 

If a person has been struck by witchcraft, he has to fear 
Allaah and put his trust in Him, and delegate his 
affairs to Allaah. He must arm himself with patience 
and Du'aa', follow the means of treatment that are 
prescribed in Sharee'ah. Allaah says: 

l^t >*f 'C m ' E »\ t\' s*i ?i *-**»' '*< <? i" *&-' 

"And whosoever fears Allaah and keeps his duty to 
Him, He will make a way for him to get out (from 
every difficulty). And He will provide him from 
(sources) he never could imagine. And whosoever 
puts his trust in Allaah, then He will suffice him. 
Verily, Allaah will accomplish his purpose. Indeed 
Allaah has set a measure for all things/' 

(AUTalaaq 65:2-3) 

One of the means of treatment prescribed in Sharee'ah 
is going to a person whose religious commitment and 
piety you trust, for him to recite Ruqyah consisting of 
Verses from the Noble Qur'aan. 

The practitioner must do the following: 

1 - He must prepare the place by removing anything 

that entails disobedience to Allaah from the place 
in which he is going to offer treatment. 

2 - He should ask the patient if he has any amulets or 

charms with him, and whether he has gone to 
witches. If he has any amulets they must be 
burned, and if he has gone to witches he must be 



Chapter 2 : Witchcraft and witches 213 

told of the error of what he has done and the 
danger it poses to his spiritual and physical health. 
3 - A diagnosis must be made. This is done by asking 
some questions of the patient. The experience of 
the practitioner plays a major role in the kinds of 
questions to be asked. The questions put to a 
married person will be different from those put to a 
single person. The questions may be about; 

(i) The type of problem suffered by the patient 

(ii) When this problem started 

(iii) Does the patient see his wife in an off-putting 

manner, or vice versa? 
(iv) Does the patient see dreams, and what kind are 

they? 
(v) Does he feel pain in his stomach, and when did it 

begin? 
(vi) Does he have a headache or feel heaviness in his 

head or body? 
(vii)Does he feel tightness in his chest? 

The questions asked in order to reach a diagnosis will 
vary according to each case. From the answers to the 
questions the practitioner will be able to think of 
further questions. After that he should recite the 
Ruqyah over the patient, which is as follows: 

1 - Al-Faatihah 

"In the Name of Allaah, the Most Gracious, the 
Most Merciful. 



> - ^Xi> 



>jf <iUi> O -+-*$ &l*)\ O OuJL*^ c-u 4J4 -U^JI^ 



214 The Jinn and Human Sickness 

Jj^aH \**\ O &+LJ* JULiJj Ji^ jiui o c<i 

All the praises and thanks are Allaah's, the Lord of the 
'Aalameen (mankind, jinn and all that exists) . The 
Most Gracious, the Most Merciful. The Only Owner 
(and the Only Ruling Judge) of the Day of 
Recompense (i.e. the Day of Resurrection). You 
(Alone) we worship, and You (Alone) we ask for help 
(for each and everything). Guide us to the Straight 
Way. The way of those on whom You have bestowed 
Your Grace, not (the way) of those who earned Your 
Anger, nor of those who went astray/' 

(Al-Faatihah 1:1-7) 

2 - Aayat Al-Kursiy 

4 U $ }j> Vj sLf \ji\z V jll^H jji j. t\_ A{ t iii> 

"Allaah! Laa ilaaha ilia Huwa (none has the right to 
be worshipped but He), Al-Hayyul-Qayyoom (the 
Ever Living, the One Who sustains and protects all 
that exists) . Neither slumber nor sleep overtakes Him . 
To Him belongs whatever is in the heavens and 
whatever is on the earth . Who is he that can intercede 
with Him except with His Permission? He knows 
what happens to them (His creatures) in this world, 



Chapter 2 : Witchcraft and witches 215 

and what will happen to them in the Hereafter. And 
they will never compass anything of His Knowledge 
except that which He wills. His Kursiy (Footstool) 
extends over the heavens and the earth, and He feels 
no fatigue in guarding and preserving them. And He 
is the Most High, the Most Great/' 

(Al-Baqarah 2:255) 

3-Al-A'raaf 

O 0&& ^ <-tft J> \*p ^/*&> (£\ o^ &y al £>$£► 
O Sir*^ W^b <lttu* l>^-*i O o>^i !>*^ ^* ifi°fJ *P^ M^ 

^> - ' ^ ' I'll m' ^'i' \~\\* ^ < S l" 46 '-A' 

fry y-> o ijJiJiyjji^U tjib o o^-* >A-^ c#b 






"And We revealed to Moosa (Moses) (saying): 
'Throw your stick/ and behold! It swallowed up 
straight away all the falsehood which they showed. 
Thus truth was confirmed, and all that they did was 
made of no effect. So they were defeated there and 
returned disgraced. And the sorcerers fell down 
prostrate. They said: We believe in the Lord of the 
'Aalameen (mankind, jinn and all that exists) . n The 
Lord of Moosa (Moses) and Haaroon (Aaron)/" 

(AUA'raaf 7:117-122) 

- Yoonus 

4 &p\ 

"Then when they had cast down, Moosa (Moses) 
said : VJhat you have brought is sorcery, Allaah will 
surely make it of no effect. Verily, Allaah does not set 



216 The Jinn and Human Sickness 

right the work of AhMufsidoon . "And Allaah will 
establish and make apparent the truth by His Words, 
however much the Mujrimoon may hate (it) . '" 

(Yoonus 10:81-82) 

5 - Ta-Ha 

u And throw that which is in your right hand! It will 
swallow up that which they have made. That which 
they have made is only a magicians trick, and the 
magician will never be successful, to whatever 
amount (of skill) he may attain." 

(Ta-Ha 20:69) 

6 - The Soorahs recited to seek protection with 
Allaah— AUIkhlaas, Al-Falaq and An-Naas. 

"Say (O Muhammad): "He is Allaah, (the) One. 
"Allaah-us-Samad [Allaah - the Self-Sufficient Mas- 
ter, Whom all creatures need, (He neither eats nor 
drinks)] . "He begets not, nor was He begotten . "And 
there is none coequal or comparable unto Him . " 

(Al-Ikhlaas 112) 



lit jl-L 



7 'Say: 7 see/c re/wge to/t/z (Allaah), the Lord of the 
daybreak from the evil of what He has created, and 



Chapter 2 : Witchcraft and witches 217 

from the evil of the darkening (night) as it comes with 
its darkness; (or the moon as it sets or goes away), 
and from the evil of those who practise witchcraft 
when they blow in the knots, and from the evil of the 
envier when he envies/' 

(Al-Falaq 113) 

£ i£ O osdrf <^l O ^dlf ^C O o0 £$ 1£1 5> 



"Sm/: 7 see/: re/wge zwtfz (Allaah) the Lord of 
mankind, the King of mankind - i/ze Ilaah (God) of 
mankind, from the evil of the whisperer (devil who 
whispers evil in the hearts of men) who withdraws 
(from his whispering in one's heart after one 
remembers Allaah). Who whispers in the breasts of 
mankind. Of jinn and men/ f 

(An-Naas 114) 

After this Ruqyah has been recited, the patient may fall 
unconscious, and the servant jinn may speak. In that 
case you have to ask him the following: 

1- His name 

2- His religion 

3- Where the charm is 

After that, you must tell him that he is a wrongdoer, 
and that the witch is a Kaafir and it is not permissible 
to work with him. 

Note: 

The jinn may tell you that he wants to come out, but 
there are jinn who have been sent by the witch to kill 



218 The Jinn and Human Sickness 

him if he comes out. In that case you have to reassure 
him, if he is a Muslim, that you will teach him 
something by means of which he can protect himself 
against their harm. 

The jinn may say to you that so-and-so is the human 
who did this act of witchcraft. Do not believe him, and 
explain to the family of the patient that there are liars 
among the jinn. 

If the jinn tells you where the charm is, send someone 
to bring it out and burn it, if it is outside the body of 
the sick person. If it is inside the patient's body, in the 
form of food or drink, ask the patient whether he feels 
any pain in his stomach and when this pain began. If 
he says that he does have pain, then you must prepare 
a drink of senna which is beneficial and is tried and 
tested. 



♦ ♦ ♦ 



Chapter 2 : Witchcraft and witches 219 



Drinking senna to treat witchcraft 

Senna is regarded as one of the most beneficial laxative 
medicines narrated from the Prophet #|. If the 
substance used for witchcraft is still inside the body, 
attempts must be made to get rid of it, either by 
vomiting, if possible, or if the patient cannot do that, 
he should be given a drink of senna. Many of those 
who were afflicted with witchcraft have tried it and it 
has been of great benefit by Allaah's Leave. 

The virtue of senna is narrated in the Sunnah. It was 
narrated from Asma' bint 'Umays that the Messenger 
of Allaah jgg asked her: 

'What do you use as a laxative?" 
She said: "Spurge." He said: 

"Hot, hot." 

She said: Then I used senna as a laxative and the 
Prophet Si said: 

"If there were anything in which there is a cure 



for death, it would be senna." 



[i] 



[1] Al-Tirmidhi, 6/254, 256. Al-Albaani said: it is Da'eef. See 
Hadeeih no. 4807 in Da'eef Al-Jaami' . 



220 The Jinn and Human Sickness 

It was narrated that Ibn 'Abbaas 4& said: The 
Messenger of Allaah |g said: 

«^Uij iiiicJij i^Luij Sjjuui ^ ^ij\x u ^ !)i» 

''The best medicines which you use are those 
which are administered through the side of the 
mouth, nose drops, cupping and laxatives." [1] 

Administering medicine through the side of the mouth 
(Ladood): this means inserting the medicine with the 
finger. The Arabic word Ladood comes from the phrase 
Ladeed Al-Waadi (the side of the valley). Nose drops 
refers to medicine that is placed in the nose or is given 
by means of inhaling through the mouth. Laxatives are 
medicines given to make one defecate. 

It was narrated from Asma' bint 'Umays that the 
Messenger of Allaah jgg entered upon her one day and 
she had some spurge which she was grinding. He said: 



flfliii &<*}£ U» 



"What are you going to make with that?" 
She said: We drink it. He said: 

"If anything were to ward off death or be of 
benefit against death, it would be senna/' p] 

Al-Haakim said: This Hadeeth has a Saheeh Isnaad, and 
Al-Dhahabi agreed with him. 

fl] Narrated and classed as Hasan by Al-Tirmidhi; narrated and 
classed as Saheeh by AI-Haakim and by Abu Na'eem in Al- 
Tibb Al-Nabawi. 

[2] Mustadrak Al-Haakim, from the Hadeeth of 'Umar ibn Al- 
Khattab. 



Chapter 2 : Witchcraft and witches 221 

Ibn Maajah narrated in his Surian, in Kitaab Al-Tibb (the 
Book of Medicine) that Ibraaheem ibn Abi 'Ablah said: 
I heard Abu Ubayy ibn Umm Haraam, who had 
prayed with the Messenger of Allaah jjgj facing both 
Qiblahs, say: I heard the Messenger of Allaah #| say: 

Nl jlS JlS" Ja i\jL$ U^J jli tOjlUlj tllUL ^iCip^ 

"You should use senna and sanoot^ , for in them 
there is healing for every disease, except Al-saam/' 

It was said: O Messenger of Allaah, what is Al-saam? 
He said: 

"Death" 

How to prepare the drink 

The sick person should go and get some senna and put 
it in a vessel containing a litre of water. This should be 
boiled on the fire, then strained and left to cool Then 
the sick person should drink three cups of it on an 
empty stomach. Honey may be added to sweeten it. 
After that the sick person will experience a strong 
loosening of the bowels. The effects of the drink should 
appear within seven hours and last up to twenty-two 
hours, and may be accompanied by a mild 
stomachache, but without any infection in the 
intestines. When the senna drink begins to take effect, 
he will void all the dirt that is in his stomach, and thus 
the substance used for witchcraft will be expelled - if 

[,J Sanoot may refer to dill or honey (Ibn Maajah, Kitaab Al-Tibb, 
Hadeeth no. 3457). (Translator) 



222 The Jinn and Human Sickness 

Allaah wills. This has been tried in many cases and has 
been beneficial, by the bounty and grace of Allaah. 

Dr. Muhammad 'Ali Al-Baar has written a paper on 
senna and its virtue according to the Sunnah, and he 
spoke a great deal about its medicinal benefits. Among 
other things he said: 

Senna is regarded as a gentle stool softener and is not 
harmful. It works directly on the colon. It is an 
effective laxative and is a good medicine with no side 
effects, well balanced and dry. Its beneficial effects 
include working against depressing thoughts, cracks 
in the feet, tension in the muscles, the spread of hair, 
lice, scabies, pustules and itching. If it is cooked in 
olive oil and drunk, it expels putrid matter. It is also 
effective against pain in the back and hips. One of the 
features of senna is that it expels black bile and 
phlegm and strengthens the heart. It is also useful in 
the case of chronic headaches and epilepsy; it gets rid 
of haemorrhoids; it is useful in the case of constipation 
as a stool softener and laxative. There is hardly any 
stool softener or laxative in the pharmacy that does not 
contain senna. There is no doubt that senna is one of 
the best stool softeners available. [1] 

If the witchcraft has affected the head, such as if the 
charm has been smelled via some perfume or from 
outside the body, but the aim of the spell is to affect 
the head by causing illusions, hallucinations, insanity 
or other sickness that originates in the head, then 
cupping is sufficient treatment for this witchcraft, if 
Allaah wills. 



^ Al-Senna Wa'l-Sanoot by Dr. Muhammad 'Ali Al-Baar. 



Chapter 2 : Witchcraft and witches 223 

Cupping as a remedy for witchcraft 

Cupping is one of the most beneficial Prophetic 
remedies. If it is done at the site of the spell, it will 
rid that site of the bad material, and the spell will be 
undone and cancelled out, by Allaah's Leave. 

Cupping is one of the Prophetic remedies that have 
been abandoned in recent times. Al-Bukhaari narrated 
in his Saheeh that Ibn 'Abbaas ^ said: The Messenger 
of Allaah ^ said: 

tjU tSj l~->*>^* Zby^j tj-li- <b^-i * v'*^ C5? ^Li-^l^ 

"Healing is in three things: drinking honey, the 
tool of the cupper and cauterizing with fire, but I 
forbid my Ummah to use cauterization/'^ 

It was narrated that Jaabir ibn 'Abdullah 4* said: I 
heard the Prophet ^ say: 

hi & J *A $ ~ rM?^ hi ^ J ^ ty 

-■ ;i «| i , - -'« 1 »f " * -i »i . +o ' « i* - *f 

"If there is any goodness in any of your remedies, 
it is in the tool of the cupper, a drink of honey or 
cauterization with fire that is suited to the 
problem, but I would not like to be cauterized/' 

It was narrated that Jaabir ibn 'Abdullah 4» visited Al- 
Muqanna' (when he was sick) then he said: I will not 
leave until he is treated with cupping, for I heard the 

m Fath Al-Baari, 10/143. 



224 The Jinn and Human Sickness 

Messenger of Allaah jg| say: 

"In it there is healing" 11 ' 

It was narrated that Anas <& was asked about the 
payment of a cupper and he said: Abu Taybah treated 
the Messenger of Allaah #| with cupping, and he gave 
him two Saa's of foodstuff and spoke to his masters so 
that they would go easy on him. And he said: 

*d>/2\ -Lilij oi^Ji * ^juj u Jii oi» 

"The best of the remedies you use are cupping 
and sea costus." 

And he said: 

"Do not torture your children by pressing their 
tonsils as a remedy for tonsillitis, rather you 
should use costus/' ^ 

In Ghareeb Al-Hadeeth, Abu 'Ubayd narrated from 
' Abdur Rahman ibn Abi Layla that the Prophet j§g was 
treated with cupping on his head when he was 
bewitched. 

Some of them said that the material used for witchcraft 
reached his head, so he started to think that he had 
done something when he had not done it. Witchcraft 
consists of the influence of evil souls and natural 
reactions to it. This is called Sihr and Namrijaat, and it 
is the worst kind of witchcraft. Using cupping in a 



[1) Fath Al-Baari, 10/159. 
[21 Fath Al-Baari, 10/159. 



Chapter 2 : Witchcraft and witches 225 

proper manner at the site harmed by the spell is one of 
the most effective of remedies. 

Ibn Al-Qayyim said: The substances should be taken 
out from the site which has been reached by the 
harmful effects of witchcraft, because witchcraft has 
physical effects and excites the humours and disturbs 
the moods. If these effects appear in a certain part of 
the body and it is possible to take out the bad 
substance from that site, this is very beneficial S 1 ^ 

Those who have knowledge of medicine say: 

Cupping on the shoulder is beneficial for pain in the 
shoulder and throat. Cupping on the jugular veins is 
beneficial for diseases of the head and face, such as 
problems with the ears, eyes, teeth, nose and throat. 
Cupping on the top of the foot is beneficial for ulcers on 
the thighs and calves, menstrual problems (lack of 
menstruation) and itching in the testicles. Cupping at 
the bottom of the chest is beneficial for abscesses, 
scabies and pustules on the thighs, gout, haemorrhoids, 
elephantiasis and an itchy back. It is narrated that the 
Prophet sl| was also treated with cupping on the 
jugular veins and between his shoulders ™ Cupping is 
one of the most beneficial remedies for headaches and 
migraines. Al-Bukhaari entitled one of the chapters of 
his Saheeh on that basis and called it: " Chapter on 
cupping for migraines and headaches/' Ibn Hajar 
discussed at length the causes of migraines and the 
usefulness of cupping for treating themP 1 There is a 

m Zaad Al-Ma'aad, 4/125, 126. 

[2] Narrated and classed as Hasan by Al-Tirmidhi, Abu Dawood 

and Ibn Maajah. Classed as Saheeh by Al-Haakim. 
131 Fath Al-Baari, 10/162-163. 



226 The Jinn and Human Sickness 

Da'eef Hadeeth concerning the benefit of cupping on the 
head, which was narrated by Ibn 'Adiyy from Ibn 

' Abbaas and attributed to the Prophet i|: 

"O^'j ^J^' £f"JJ ^l^-SJlj i^UUlj t^^llj 

"Cupping on the head is useful for seven things: 
insanity, leprosy, lethargy, headaches, toothache 
and the evil eye/' 

Even though this Hadeeth is weak, it is supported by 
experience. 

The time for cupping 

With regard to the time for cupping, there is a Hadeeth 
from Ibn 'Umar that is narrated by Ibn Maajah and 
attributed to the Prophet jg|: 

o-jJlj iiLw>Jlj *L*jjVI pji <iL?t>JI \jg>-\j t^U*>UJ!j 

"Use cupping for the blessing of Allaah on 
Thursdays, and use cupping on Mondays and 
Tuesdays, and avoid cupping on Wednesdays, 
Fridays, Saturdays and Sundays."* 1 ' 

Al-Khallaal narrated that Ahmad (may Allaah have 
mercy on him) disliked cupping on the days 
mentioned. But on what day of the month should 
cupping be done? 



^ Narrated by Ibn Maajah with two weak Isnaads; there is a 
third Isnaad mentioned by Al-Daaraqutni in Al-lfraad. 



Chapter 2 : Witchcraft and witches 227 

Abu Dawood narrated from Abu Hurayrah 4*,, and 
attributed it to the Prophet jg§: 

jo ifjij^j iS^^lJ *j~* £-~iJ a^-** *^J pj>*^\ j*» 

''Whoever has cupping done on the seventeenth, 
nineteenth or twenty-first of the month, that will 
be a healing from every disease/' 

Doctors are agreed that cupping in the second half of 
the month, more precisely in the third quarter of the 
month, is more beneficial than cupping at the 
beginning or end of the month, because the humours 
are excited at the beginning of the month and are calm 
at the end, so it is better to lead blood at that time. And 
Allaah knows best. 

These things should be done, as well as reciting the 
Ruqyah described above over Zamzam water, if it is 
available, or any other kind of water if Zamzam is not 
available, and giving it to the sick person to drink and 
to wash himself in, until he recovers. 

The Ruqyah may also be recited over olive oil, which the 
sick person may rub into the area that has been harmed 
by the effects of witchcraft, as well as the head and chest. 

The sick person should read Soorah Al-Baqarah often 
and listen to it as much as he can. 

The sick person should follow the program described 
in the previous chapter under the heading: What 
should the sick person do? 



♦ ♦ ♦ 



228 The Jinn and Human Sickness 



Treating impotence 



The witches (may Allaah curse them) may gain power 
over one who is newly married, and cause him to be 
impotent, so that he is unable to have intercourse with 
his wife. Impotence is of two types: 

1- Impotence on the part of the husband 

2- Frigidity on the part of the wife. 

The problem may be diagnosed by means of asking 
the husband questions. The symptoms of impotence 
are pain in the thighs and heaviness in the head 
accompanied by headaches, and changes in mood. 
After it is established that the problem is impotence, 
the remedy is simple and easy, by the grace of Allaah. 
Seven lotus leaves should be brought and crushed 
between two stones, then placed in a large vessel of 
water. Then Al-Faatihah and the Verses which render 
witchcraft invalid, from Yoonus, Al-A'raaf and Ta-Ha, 
and Al-MVwadhatayn , should be recited into it: 

1 - Al-Faatihah 

"In the Name of Allaah, the Most Gracious, the 
Most Merciful. 

X^J>\ Ua*\ o i-^i A\3l, ju-i Ail o ^UA 

o^aijl _f& f»i*Js <JU~»i' sJ^JJI -ls»W» CLfc.d. .Jl 



Chapter 2 : Witchcraft and witches 229 

All the praises and thanks be to Allaah's, the Lord of 
the 'Aalameen (mankind, jinn and all that exists). 
The Most Gracious, the Most Merciful. The Only 
Owner (and the Only Ruling Judge) of the Day of 
Recompense (i.e. the Day of Resurrection) You 
(Alone) we worship, and You (Alone) we ask for help 
(for each and everything) . Guide us to the Straight 
Way. The way of those on whom You have bestowed 
Your Grace, not (the way) of those who earned Your 
Anger, nor of those who went astray/' 

(ALFaatihah 1:1-7) 

2 - Aayat Al-Kursiy 

"Allaah! Laa ilaaha ilia Huwa (none has the right to 
be worshipped but He), Al-Hayyul-Qayyoom (the 
Ever Living, the One Who sustains and protects all 
that exists) , Neither slumber nor sleep overtakes Him . 
To Him belongs whatever is in the heavens and 
whatever is on the earth . Who is he that can intercede 
with Him except with His Permission? He knows 
what happens to them (His creatures) in this world, 
and what will happen to them in the Hereafter. And 
they will never compass anything of His Knowledge 
except that which He wills. His Kursiy (Footstool) 
extends over the heavens and the earth, and He feels 
no fatigue in guarding and preserving them . And He 



230 The Jinn and Human Sickness 

is Hie Most High, the Most Great." 

(Al-Baqarah 2:255) 

3 - Al-A'raaf 

o cM £ Jfi £ % 2i^ $ Z\ &p & ££&> 

O ul£V £liitj dUU IjJji* O ijJll lyK U JL>j ^1 jiy 

fry l^j O cjJ^li^luU »jJl» O l^-A>^ ftjitiH <jiNj 

*£' >/" 

"And We revealed to Moosa (Moses) (saying): 
'Throw your stick/ and behold! It swallowed up 
straight away all the falsehood which they showed. 
Thus truth was confirmed, and all that they did was 
made of no effect. So they were defeated there and 
returned disgraced. And the sorcerers fell down 
prostrate . They said : We believe in the Lord of the 
Aalameen (mankind, jinn and all that exists) , "The 
Lord of Moosa (Moses) and Haaroon (Aaron)'" 

(Al-A r raaf 7:117-122) 

4 - Yoonus 

"Then when they had cast down, Moosa (Moses) 
said : VJhat you have brought is sorcery, Allaah will 
surely make it of no effect. Verily, Allaah does not set 
right the work of Al-Mufsidoon . And Allaah will 
establish and make apparent the truth by His Words, 
however much the Mujrirnoon may hate (it)." 

(Yoonus 10:81-82) 



Chapter 2 : Witchcraft and witches 231 

5 - Ta-Ha 

«liu *j J*^ -w ]yu*» Li] \y±*> L iJutt <iJL^j <J L ^ylJ^ 

"And throw that which is in your right hand! It will 
swallow up that which they have made. That which 
they have made is only a magician's trick, and the 
magician will never he successful, to whatever 
amount (of skill) he may attain/' 

{Ta-Ha 20:69) 

6 - The Soorahs recited to seek protection with Allaah 
—ALIkhlaas, Al-Falaq andAn-Naas 

"Say (O Muhammad jgg) ; 'He fe A/toofc, (#ze) One, 
Allaah-us-Samad [Allaah -the Self-Sufficient Mas- 
ter, Whom all creatures need, (He neither eats nor 
drinks)]. He begets not, nor was He begotten. And 
there is none coequal or comparable unto Him/' 

(Al-lkhlaas 112) 

"Say: 7 seefc refuge with (Allaah), the Lord of the 
daybreak, from the evil of what He has created, and 
from the evil of the darkening (night) as it comes with 
its darkness; (or the moon as it sets or goes away), 
and from the evil of those who practise witchcraft 
when they blow in the knots, and from the evil of the 



232 The Jinn and Human Sickness 

envier when he envies/ 1 

(AUFalaq 113) 






"Sfly: 7 seek refuge with (Allaah) the Lord of 
mankind, the King of mankind - the llaah (God) of 
mankind, from the evil of the whisperer (devil who 
whispers evil in the hearts of men) who withdraws 
(from his whispering in one's heart after one 
remembers Allaah). Who whispers in the breasts of 
mankind . Of jinn and men . ' " 

(An-Naas 114) 

Then the one who is impotent should pour some of 
this water onto himself and drink some of it and wash 
himself with it for seven consecutive days. He should 
also recite the Ruqyah described above into olive oil 
and smear it onto his thighs. In most cases the 
impotence is cured from the first washing. 

Important note: 

A man who wants to get married should protect 
himself well by reciting the Dhikrs and prayers for 
protection that have been narrated from the Prophet 
3||. He should recite Soorah Al~Baqarah in the marital 
home, but he should not do what the ignorant people 
in the villages do, namely going to witches to ask for 
protection against impotence, which enables the devils 
to gain power over them and their wives. When 
consummating the marriage with his wife, he should 
also do the following: 



Chapter 2 : Witchcraft and witches 233 

1 - He should place his hand on her forehead and say: 

il iytj ^ ^r & ^J Li^ JjLJti-f J\ J4Ll)) 

"Allaahumma inni as'aluka khayraha wa khayra ma 
jabaltaha 'alayhi wa a'oodhu bika min sharriha wa 
sharri ma jabaltaha 'alayhi. Allaahumma baarik lifiha 
(O Allaah, I ask You for her goodness and the 
goodness which You have created in her, and I 
seek refuge with You from her evil and the evil 
which You have created in her. O Allaah, bless 
her for me)/ 7 

2 - He should lead his wife in praying two Rak'ahs in 

which they pray for blessing. 

3 - When he wants to have intercourse with his wife, 

he should say: 

"Bismillahi Allaahumma jannibna Al-Shaytaan wa 
jannib Al-Shaytaan ma razaqtana 
(In the Name of Allaah, O Allaah, protect us from 
Shaytaan and protect whatever You give to us 
from Shaytaa)/' 

4 - He should adhere to the practice of regularly 
reciting Dhikr and prayers for protection. 



♦ ♦ ♦ 



234 The Jinn and Human Sickness 



What is the secret of the 
curse of the Pharaohs? 



One of the topics that are connected to witchcraft and 
is deeply rooted in many people's minds is that which 
is known as /7 the Curse of the Pharaohs ,J \ It has been 
noted that many of those who have excavated the 
tombs of the Pharaohs or played any part in 
transporting their remains have been stricken by 
various kinds of calamities. There are many stories 
about this matter, and many people believe that there 
is a curse attached to the bodies of the Pharaohs which 
smites everyone who comes near them. In his book, 
The Curse of the Pharaohs, after an in depth study of the 
secret behind this curse, the German writer Phillip 
Vanderberg wonders the following: 

1- Is this curse some kind of atomic radiation, or did 
the pharaohs use radioactive substances to which 
everyone who opens the tomb is exposed? 

2- Is the curse a kind of poisonous gas which comes 
from the herbs and wood when the grave is 
opened? 

3- Is there something in common among all those 
who discovered tombs or tampered with the 
wood? 

4- Is it just a coincidence that people died when they 
discovered these tombs? 

5- Do the bats in the antechambers have anything to 



Chapter 2 : Witchcraft and witches 235 

do with what happened to the people of delirium 
until they died? 
6» Were the foreign grave robbers who died in 
mysterious circumstances affected by radioactive 
dust or plant poisons? 

This writer carried on describing his confusion and 
astonishment at what happened in the tombs of the 
Pharaohs of Egypt. Then he commented: 

How can we explain that whenever a Pharaonic 
mummy is found in a place there is inevitable a 
calamity that occurs in the same place? The greatest 
ship ever built by man, the Titanic, struck an iceberg 
and sank because there was a stolen Pharaonic 
mummy on board. What happened to the Egyptian 
scholars and doctors one after another? [1] 

In the same tone of confusion and surprise, Anees 
Mansoor says in his book La'nat Al-Faraa'inah\ 

Many scholars believe that there is something inside 
the pyramids and the tombs of the Pharaohs, which 
affects human health, but what is it? No one knows. 

Then he said: 

Khrushchev received a telegram warning him against 
entering the pyramids, so he refused to enter at the last 
minute. Scientists do not know how to explain this 
strange phenomenon, and that will continue until we 
find a scientific explanation, or an explanation that is 
more than scientific. 121 



(11 La'nat Al-Faraa'inah by Philip Vanderberg, 5-22. 
^ La'nat Al-Faraa'inah by Anees Mansoor, 5-12. 



236 The Jinn and Human Sickness 

What is the story behind the so-called curse of the 
Pharaohs? How did it start? What is the explanation 
for what has happened to everyone who took part in 
the search for the bodies and treasures of the ancient 
pharaohs of Egypt? 

The story of the so-called curse of the Pharaohs began 
on November 6, 1922 CE, when Howard Carter sent a 
telegram to Lord Carnarvon, saying: "I have 
discovered something wonderful in the valley of the 
kings. I have sealed the doors and vaults until you 
come and see for yourself/' 

Carnarvon came to Luxor on November 23, 
accompanied by his daughter. Carter went ahead 
and broke the seals on the doors, and found the body 
of the king Tutankhamen where it had been lying for 
35 centuries. The newspapers seized upon this news 
with great excitement and it spread rapidly among 
people. Then Carter's heart began to beat rapidly and 
he felt very afraid, but the treasure, gold and fame 
distracted him from what he was feeling. 

On the day when the tomb was opened, twenty-two 
men gathered whom Carter had invited to attend the 
opening. But suddenly something strange happened. 
Thirteen of those whom Carter had invited to attend 
the opening died one after another in mysterious 
circumstances. Lord Carter himself was struck with a 
sudden fever and started to scream, "My body is on 
fire!" And in his delirium he said, "I can see that they 
are going to roll me in the sand of the desert and put 
fire in my mouth/' 

His son came from India to visit him, but he (the son) 



Chapter 2 : Witchcraft and witches 237 

became ill and soon died in the Continental Hotel in 
Cairo. After that, Carter's assistant, Walter Miss, who 
has been sent by the American Museum, also died as 
the result of severe burning. Anees Mansoor said: 
There are many stories of people who were connected 
to the excavation of the grave being affected by 
disasters J 11 

Dr. Muhammad Muhammad Ja'far mentions these 

stories in his book Al-Sihr, where he says: 

In the British Museum there is a finely-made 
sarcophagus of an Egyptian mummy who was a 
member of the royal family and a priestess. 

The story of this sarcophagus, according to the records 
of the British Museum, is very strange. A Mr. Douglas 
Maury bought this sarcophagus from Egypt in order 
to bring it to his house in London, but he and everyone 
who had anything to do with this sarcophagus met 
with disaster, until they got rid of it by giving it to the 
British Museum. 

On the day he bought the sarcophagus, whilst Mr. 
Douglas was cleaning his revolver, it went off and a 
bullet hit him in his left thigh. Surgery was required, 
and he died on the operating table. 

Before undergoing the surgery, he left instructions 
with one of his friends who had accompanied him on 
his visit to Egypt— whose name was Mr. Hopley — that 
if anything were to happen to him during surgery, Mr. 
Hopley was to hand over the sarcophagus to his sister 
who was living in Baker Street in London. Mr. Hopley 



[i] 



op. tit, 12-13. 



238 The Jinn and Human Sickness 

prepared to carry out his friend's wishes, so he took 
the sarcophagus to Port Said in preparation for 
shipping it to London. But when he reached Port 
Said he found a telegram from London awaiting him, 
informing him that his brother had been murdered. 
When he reached London, when the sister of Mr. 
Douglas received the sarcophagus she put it in a 
corner of the room. From the moment it arrived in the 
house, one disaster followed another. The day it 
arrived, her daughter was killed crossing the road to 
school, when she was struck by a car. One week later 
her husband committed suicide, broken-hearted at the 
death of his daughter. Her financial situation 
worsened, and she suffered a nervous breakdown. 
She summoned astrologers, mediums and spiritualists, 
who all agreed that the presence of this sarcophagus in 
her house was the cause of all these problems. She was 
very frightened, so she contacted the British Museum 
to come and take it away, as a gift from her. Whilst the 
sarcophagus was being transported to its new home in 
the museum, one of the porters started making fun of 
the mentality of fellow-Englishmen, who believed in 
the Pharaonic myths, and how they took care of what 
the Pharaohs had left behind, allocating a special place 
in the museum and appointing people to look after it 
like servants. When the sarcophagus was put in place, 
this porter experienced a sharp pain that left him 
writhing in agony for several minutes, then he fell 
down dead next to the sarcophagus. 

All of those who were working with Egyptian artifacts 
in England took an interest in this sarcophagus. They 
formed a committee to research into this problem. And 



Chapter 2 : Witchcraft and witches 239 

this committee in turn appointed the FLA. Mansell 
photographic company to take a series of pictures of 
this sarcophagus from different angles. The company 
sent its representative to take the pictures, and he 
carried out his mission and came back to the company 
to start another task that awaited him. He went to do 
that job and when he came back, he had an accident in 
which he lost the fingers of his right hand and became 
unable to take pictures. When the pictures of the 
sarcophagus were developed, they found engraved on 
one side of it a picture of a young woman clad in the 
garments of a priestess, with signs of anger and evil 
showing on her face. When they asked everyone who 
had seen the sarcophagus or had anything to do with 
it before the pictures were taken, they all agreed that 
they had not seen any pictures or images on any part 
of it. [1] 

In fact, there are many stories that are told about the 
calamities that have befallen everyone who has 
anything to do with excavations of the Pharaonic 
antiquities of Egypt. Another example is the story of 
the Englishman Paul Britten who locked himself in the 
chamber of the king Khofu for a whole night. In the 
morning he told the world that he had seen ghosts, 
and he had seen a huge funeral procession in which he 
was the deceased. What he saw, heard and felt is 
exactly like what is experienced by one who takes 
hallucinogenic drugs; he also felt suffocated and 
thought he was about to die. 

And there is the story of the Englishman Emery who 

f)1 'Aalim Al-Sihr wa'l-Sha'wadhah by Dr. 'Umar Al-Ashqar, p. 
113, quoting from Al-Sihr by Muhammad Muhammad Ja'far. 



240 The Jinn and Human Sickness 

was supervising the excavations at Saqqarah (Sakkara) 
on March 1, 1971. The man suddenly let out a scream 
and started meowing like a cat, barking like a dog and 
howling like a wolf. His wife stayed by his side in the 
hospital until he died on March 11 of the following 
year. 

And there is the story of Johatz Wimtisch, who copied 
hundreds of engravings from the walls and tried to 
interpret them, but he was struck with delirium which 
the psychologists diagnosed as a kind of personality 
split. Then there was the French scholar Champollion 
who deciphered the Rosetta Stone: after his return to 
his homeland he was struck with paralysis, which was 
followed by delirium and a coma. [1] 

Although what is known as the curse of the Pharaohs 
appears to have emerged in recent times, 
approximately seventy years ago, in fact the ancients 
also spoke of something similar. Around seven 
hundred years ago, Shihaab Al-Deen ibn 'Abdul 
Wahhaab Al-Muwayri (d. 733) wrote in his book 
Nihaayat Al-Arah fi Funoon Al-Adab stories about the 
building of the pyramids and their wonders, and told 
of some very strange accounts. 

He said: One of the strange stories that is told is that 
when Al-Ma'moon opened the pyramid, the people 
started coming to it and for years they would enter 
and descend the chutes inside. Some of them remained 
healthy and others died. A group of youngsters, some 
twenty men, decided to enter and not to come out 
until they had explored as far as they could inside the 



[i] 



Anees Mansoor, La'nat Al-Faraa'inah . 



Chapter 2 : Witchcraft and witches 241 

pyramid. They took with them food and drink, 
supplies for two months, and they took string, rope, 
candles, fuel, axes and baskets. They entered the 
pyramid and most of them descended the first and 
second chutes. They reached the bottom of the 
pyramid and saw bats as big as eagles hitting their 
faces. Then they reached a crack in the wall from 
which came a constant cool breeze. They went to enter 
it, and their candles went out. They put the candles in 
glass containers and tried to enter, and the crack 
nearly closed up on them. They felt scared, then one of 
them said: Tie a rope around my middle and I will go 
in; if the crack starts to close, pull me out Just inside 
the crack there were empty vessels, and they knew 
that the bodies of the dead were inside that crack. 
They tied the rope around him and when the gap 
started to close, his companions tried to pull him out 
but they could not manage it. They heard his bones 
cracking, then they heard a loud scream and they fell 
unconscious. When they woke up their companions 
brought them out with great difficulty. Some of them 
fell down as soon as they reached the top of the chute. 
They came out of the pyramid and sat there in shock, 
and they were sitting there like that when the earth 
threw out their companion to them, speaking like a 
soothsayer, words which some of the monks in the 
monasteries of Upper Egypt explained as meaning: 
"This is the reward of one who seeks that which does 
not concern him/ 7 Then he fell down dead. 

And he tells us that some people entered the pyramid 
and descended to its lower part, where they went 
around and found something like a footpath. They 



242 The Jinn and Human Sickness 

followed it and found a dome beneath which there 
was a pool into which water was dripping; it would 
spread then vanish, and they did not know what it 
was. And they found a place like a square room, the 
walls of which were stone with amazing colours. One 
of them broke off a stone from it and put it in his 
sleeve, whereupon his ears were blocked with the 
wind, and the wind kept blowing for as long as the 
stone was with him. 

And they found a place like a huge fountain in which 
were gold coins, weighing nearly one hundred 
Mithqaal. They took some of them but they were 
unable to move until they put them down again. 

And he narrated that during the time of Ahmad ibn 
Tuloon, some people entered the pyramid and found a 
bottle of thick glass on a ledge in one of its chambers. 
They picked it up and left, but then they noticed that 
one of their number was missing, so they went back to 
look for him. He came out to them naked, laughing, 
and saying, "Do not look for me/' Then he fled back 
into the pyramid, and they realized that the jinn had 
taken control of him. Their story became well-known, 
and they took the bottle and people were barred from 
entering the pyramid. And he tells of a man who 
entered the pyramid with a woman in order to commit 
immoral actions with her inside the pyramid. They 
both fell unconscious, and they remained insane and 
well-known until they died. 

He tells of a group of people who entered the pyramid 
with a person with whom they wanted to commit 
indecent acts. When they wanted to do that, a 



Chapter 2 : Witchcraft and witches 243 

beardless black boy appeared to them, with a stick in 
his hand with which he started to beat them. They ran 
out leaving behind their food and drink and some of 
their clothes. 

He also tells many strange and wondrous stories 
about the building of the pyramids and of the 
sorcerers and kings, which we cannot go into here J 1 ' 

There are many stories, which by virtue of their sheer 
numbers may reach the level of Tawaatur (i.e., they 
were told by so many people to so many that it is 
inconceivable that they could all agree upon a lie). This 
has led many people to believe that there is a curse 
connected to the bodies, which afflicts everyone who 
has anything to do with research and explorations 
concerning the bodies, relics and treasures of the 
Pharaohs. But this belief is false. There is, however, a 
question which presents itself here: Does a dead 
person have the ability to affect and influence those 
who are around it? The dead person does not possess 
any ability or power to affect those around him either 
by causing harm or bringing benefit, by giving or 
withholding, whether this is the body of a pharaoh or 
of anyone else. Allaah says concerning the idols and 
the dead who were worshipped by the Mushrikeen 
during the Jaahiliyyah : 

"Those whom they (Al-Mushrikoon) invoke besides 



[[] Nihaayat Al-Irab by Al-Nuwayri, 15/19-20, published by Dar 
Al-Kutub Al-Misriyyah, Cairo. 



244 The Jinn and Human Sickness 

Allaah have not created anything, but are themselves 
created. (They are) dead, not alive; and they know not 
when they will be raised up." 

(Al-Nahl 16:20-21) 

And He says: 

u -^ cjt <£&* &4\> ^u^ 1 ^ fib ^ ^=^>f 



"Such is Allaah, your Lord; His is the kingdom , And 
those, whom you invoke or call upon instead of Him, 
own not even a Qitmeer (the thin membrane over the 
date stone). If you invoke (or call upon) them, they 
hear not your call; and if (in case) they were to hear, 
they could not grant it (your request) to you . And on 
the Day of Resurrection, they will disown your 
worshipping them. And none can inform you (O 
Muhammad) like Him Who is the AU-Knower (of 
everything) . " 

(Faatir 35:13-14) 

Vj *Sox j^\ Ul& ^^sl*j5\i^j j* jZ+so cftjll \y>*\ J* 



"Say (O Muhammad) : 'Call upon those — besides 
Him -whom you pretend [to be gods like angels, 
'Eesa (Jesus), 'Uzayr (Ezra) and others]. They have 
neither the power to remove the adversity from you 
nor even to shift it from you to another person/ " 

(Al-Isra r 17:56) 



Chapter 2 : Witchcraft and witches 245 

"Yet they have taken besides Him other aalihah (gods) 
who created nothing but are themselves created, and 
possess neither harm nor benefit for themselves, and 
possess no power (of causing) death, nor (of giving) 
life, nor of raising the dead/' 

(Al-Furqaan 25:3) 

"Soy (O Muhammad): "Who is the Lord of the 
heavens and the earth?' Say: '(It is) Allaah/ Say: 
'Have you then taken (for worship) Awliya' (protec- 
tors) other than Him, such as have no power either for 
benefit or for harm to themselves?'" 

(Al-Ra'd 13:16) 

Those whom they (Al-Mushrikun) invoke besides 
Allah have not created anything, but are themselves 
created, (They are) dead, not alive; and they know not 
when they will be raised up . 

(Al-Nahl 16:20-21) 

Although some commentators interpreted those 
referred to in* these Verses as the idols, in fact these 
Verses refer to everything that is worshipped instead 
of Allaah, whether it be an idol, a rock, a grave or a 
tree. Muhammad Naseeb Al-Rifaa'i says, commenting 
on the Verse. 

These are not the attributes of inanimate objects and 



246 The Jinn and Human Sickness 

rocks, rather these are the attributes of those deceased 
righteous people, because ADaah describes them as 
rational and intelligent, using the plural form of the 
verb (wa ma yash'uroona ayyaana yuVathoon); if they 
were inanimate objects He would have used the 
singular form, but He says "And they know not when 
they will be raised up". So it is understood that what 
Allaah is referring to here is those righteous people in 
whose image those statues and idols were made. The 
mushrikeen of our own time are no better than those; 
all they have done is substitute graves for idols, and 
perhaps being misguided about graves is worse than 
being misguided about idols J 1] 

I say: this has to do with the bodies of the righteous, so 
how about the bodies of people who claimed to be 
gods and told their people to worship them? The dead 
person has no power to cause harm or bring benefit to 
himself, as the Prophet #| said in the Hadeeth: 

"When the son of Adam dies, all his good deeds 
come to an end..." 

So the claim that there is a curse attached to the bodies 
of the Pharaohs or that they are able to harm everyone 
who comes near them is a false claim which is rejected 
by the Qur'aan and Sunnah, and propagating this 
myth in newspapers comes under the heading of 
misguiding people. 



^ Toy seer Al-'Aliy Al-Qadeer by Muhammad Naseeb Al-Rifaa'i, 

2/577. 



Chapter 2 : Witchcraft and witches 247 

So what is the explanation for the things that 
happened to those who excavated the tombs of the 
Pharaohs? 

In the chapter on witchcraft we stated that there are 
some types of witchcraft whose effects may last for 
several days, and other types whose effects may last 
for weeks or months or centuries or millennia, if the 
spell is not cancelled out. The period of time for which 
the magic lasts depends on how long the substance on 
which the spell is written lasts. If the spell is written on 
a piece of paper or cloth, or on a picture of a person, 
and this paper or cloth or picture is destroyed or 
burnt, then the spell is cancelled out. 

Hence sometimes you find that the witch (may Allaah 
curse him) puts his spell in a container of copper and 
seals it with molten lead in order to protect the 
substance used. The ancient Pharaohs of Egypt were 
among the most knowledgeable of people with regard 
to witchcraft. Allaah describes the witchcraft they tried 
to use against His Prophet Moosa (HSa) as being 
"great", as He says: 

& $3% Jti <£\ £££ \0 U &if ft} 

"He [Moosa (Moses)] said: 'Throw you (first)/ So 
when they threw, they bewitched the eyes of the 
people, and struck terror into them, and they 
displayed a great magic." 

(Al-A'raaf 7:116) 

Historical and archaeological studies of Pharaonic 
Egypt have established that the pharaohs were among 



248 The Jinn and Human Sickness 

the most skilful of people in the use of witchcraft. It is 
clear from the Verses which tell the story of the 
sorcerers of Pharaoh with the Prophet Moosa (>m) that 
the people had no religion other than the worship of 
their kings who claimed to be gods. Pharaoh claimed 
to be the "lord most high" and to be a god. Allaah says 
of Pharaoh: 

"Saying: 7 am your lord, most high/" 

(Al-Naazi'aat 79:24) 

"Fir'aun (Pharaoh) said: "O chiefs! I know not that 
you have an ilaah (a god) other than me." 

(Al-Qasas 28:38) 

Hence these sorcerers devoted their skills to the service 
of those kings during the lifetimes and after their 
deaths, and the kings sought to bring the most skilled 
sorcerers close to them by giving them gifts. The king 
Rameses III (1197-1165 BCE) gave the high priest of his 
time 88,789 prisoners as a gift, leaving him free to sell 
them or kill them with no one to check on what he did. 
He also gave him 32 tons of gold.'^ In the eleventh 
century BCE the priests of the god Amun were given 
2400 farms, 83 ships, 46 harbours and half a million 
sheep. [2] 

So the relationship between these sorcerers and their 
kings was very close. Hence the miracle of the Prophet 
of Allaah Moosa (asa) was of a type commensurate 



^ La'nat Al-Faraa'inah by Anees Mansoor, 56. 

p) ibid. 



Chapter 2 : Witchcraft and witches 249 

with the area in which they were most skilled. Their 
challenge to him and their defeat before the divine 
miracle is mentioned in the Qur'aan. As the Pharaohs 
and their kings believed in resurrection and eternal 
life, and they believed that they would be raised from 
death to find their possessions, treasures and servants, 
they ordered their sorcerers to use their skills of 
witchcraft to mummify their bodies and to protect 
them and their tombs and treasures with spells that 
would withstand the ravages of time and last for a 
very long time. So the sorcerers engraved their spells 
on solid rocks. It seems — and Allaah knows best — that 
the engravings that have been found in the tombs of 
the Pharaohs include magical charms which are aimed 
at protecting the tomb or the treasure. The sorcerers 
also used iron on which to engrave their charms and 
spells. Pieces of iron in the form of amulets have been 
found among the jewels and treasures, or around the 
necks of the bodies inside the sarcophagi. When the 
body of the king Tutankhamun was discovered, they 
found 143 precious stones around it. What confused 
the scientists was the fact that among these jewels they 
found a strangely shaped piece of iron which was 
engraved with hieroglyphics. 

When they looked for its meaning in the Book of the 
Dead, they found out that it was a warning: " Every 
hand that touches you will be cut off; every nose that 
smells you will fall off; every eye that sees you will be 
extinguished (go blind); get up calmly, your majesty/ 7 

Thus it is clear that what is known as the "curse of the 
Pharaohs" is nothing more than subjugation of the jinn 
to guard these bodies and treasures by using powerful 



250 The Jinn and Human Sickness 

magic, and the jinn who inherited this task from their 
forefathers would not allow anyone to come near to 
these places without harming them. 

The words used by the doctors to describe what 
happened to everyone who explored the tombs of the 
pharaohs — coma, hallucinations and personality split, 
etc — refer in fact to nothing but cases of jinn 
possession. 



♦ ♦ ♦ 



Chapter 3 



The evil eye, envy (Hasad), 
protection and remedies 



# The evil eye 

# Evidence from the Qur'aan and Sunnah that the 
evil eye exists 

# Envy (Hasad) 

# Evidence that envy exists 

# Remedies for the evil eye in the light of Islam 

# Widespread reprehensible innovations to do with 
protection against the evil eye and envy 



Chapter 3 

The evil eye, envy (Hasad), 
protection and remedies 

The evil eye 



The evil eye refers to when one person harms another 
by means of the eye. 

Ibn Al-Qayyim said: The origin of the evil eye is liking 
something, then the evil soul follows it, pursues it and 
seeks to do harm to it, seeking help to apply its poison 
by looking at the object. [1 ' 

Ibn Manzoor said: It is said "So-and-so was struck by 
the evil eye" if an enemy or an envious person looks at 
him and he is affected by that and becomes sick as a 

result. 121 

Al-Haafiz ibn Hajar said: What is meant by the evil 
eye is looking at something with admiration 
contaminated with envy from one who is evil in 
nature so it results in harm. [3] 



111 Zand AUMa'aad by Ibn Al-Qayyim, 4/167. 
121 Lisaan Al-'Arab by Ibn Manzoor, 13/301. 
131 Fath Al-Baari, by Ibn Hajar, 10/200. 



254 The Jinn and Human Sickness 

Evidence for the existence of the evil eye from the 
Qur'aan and Sunnah: 

1 - Evidence from the Qur'aan 

(i) The Verse in Soorah Yoosuf: 

Zj tip Jj\ it ytstj jj> yi; u y^-x ^ i0i ji«j> 

"And he said : f O my sons! Do not enter by one gate, 
but enter by different gates, and I cannot avail you 
against Allaah at alL Verily, the decision rests only 
with Allaah. In Him, I put my trust and let all those 
that trust, put their trust in Him.'" 

(Yoosuf 12:67) 

The majority of Mufassireen are agreed that the brothers 
of Yoosuf were handsome and good looking, and 
Ya'qoob feared that the people might affect them with 
the evil eye, for the evil eye is something real. [1] 

(ii) The passage in which Allaah says: 

4i$k % 4 > e o 

"And verily, those who disbelieve would almost make 
you slip with their eyes (through hatred) when they 
hear the Reminder (the Qur'aan), and they say: 
"Verily, he (Muhammad) is a madman!" But it is 
nothing else than a Reminder to all the 'Aalameen 
(mankind, jinn and all that exists)/ " 
(Al-Qalam 68:51-52) 

[11 Tafseer Ibn Katheer -Al-Tabari - Al-Qurtubi - Al-Aloosi- Al- 
Suyooti — Al-Fakhr Al-Raazi. 



Chapter 3 : The evil eye, envy (Hasad) ... 255 

Ibn 'Abbaas, Mujaahid and others said: "Make you 
slip with their eyes" means, they will put the evil eye 
on you. This Verse is evidence that the effect and 
impact of the evil eye is something real and happens 
by Allaah's will. 111 

2 - Evidence from the Sunndh 

(i) It was narrated that Abu Hurayrah 4& said: The 
Messenger of Allaah jjj| said: 

"The evil eye is real/' and he forbade tattoos. 121 

(ii) It was narrated from 'A'ishah <&. that the Prophet 
3§ said: 

"Seek refuge with Allaah from the evil eye, for the 
evil eye is real/'* 31 
(iii) It was narrated that Ibn 'Abbaas 4* said: The 
Messenger of Allaah jg| said: 

liij cjU3i cLi jiaii j>Li ^ 6i^ jJj ^ ^Ji» 

"The evil eye is real and if anything were to 
overtake the divine decree, the evil eye would do 
so. If you are asked to wash (to treat someone for 



[1] Ibn Katheer, 4/408. 

[2] Fath Al-Baari, 10/203; Saheeh Muslim, Baab Al-Tibb; Abu 
Dawood, no. 3879. 

[3] Ibn Maajah, Baab Al-Tibb; Al-Haakim, Al-Mustadrah Classed 
as Ssaheeh by Al-Albaani (may Allaah have mercy on him). 



256 The Jinn and Human Sickness 

the effects of the evil eye) then do so/' [1J 

Imam Al-Nawawi (may Allaah have mercy on him) 

said: This Hadeeth affirms that both the divine decree 

and the evil eye are real; it is powerful, but neither the 

evil eye nor anything else can cause harm or do any 

good or any bad except by the decree of Allaah. ^ 

(iv) It was narrated that Asma' bint 'Umays said: "O 

Messenger of Allaah, the sons of Ja'far are smitten 

with the evil eye; should I recite Ruqyah for them?" 

He said: 

<r£Jl ci^J jj£\ jjli i^b\s fi ! JjJ« 

"Yes, for if anything were to overtake the divine 
decree, it would be the evil eye." [3] 
(v) It was narrated that Abu Dharr <$, said: The 
Messenger of Allaah $& said: 



"The evil eye may follow a man by Allaah' s Leave, 
until he climbs up a high mountain then falls from 
it." [4] 
(vi) It was narrated that Ibn 'Abbaas 4» said: The 



111 Saheeh Muslim, Kitaab Al-Salaam, Baab Al-Tibb wa'1-Marad 
wa'1-Ruqa. Al-Tirmidhi, no. 3063, classed as Saheeh by Al- 
Albaani in Saheeh Al-Jaami', no. 5163. 

m Saheeh Muslim hi Shark Al-Nawawi 

t3] Al-Tirmidhi, 2053, Al-Tibb; Musnad Al-lmam Ahmad, 6/438; Ibn 
Maajah, Al-Tibb, Classed as Saheeh by Al-Albaani (may Allaah 
have mercy on him) in Saheeh Al-Jaami', 5/67; no. 5662. 

[43 Musnad Ahmad; Abu Ya'la. Classed as Saheeh by Al-Albaani (may 
Allaah have mercy on him) in Saheeh Al-Jaami', 2/64, no. 6771. 



Chapter 3 : The evil eye, envy (Hasad) ... 257 

Messenger of Allaah $§ said: 

''The evil eye is real and can bring down a person 
from a high mountain."^ 

What is meant here is that the evil eye follows a person 
by Allaah' s will, until it causes him to fall from a high 
mountain. 

(vii)It was narrated that Jaabir ibn 'Abdullah 4> said: 
The Messenger of Allaah ?g| said: 

"Most of those who die of my Umtnah, after the 
will and decree of Allaah, will die because of the 
evil eye." [2] 
(viii)It was narrated that Jaabir 4& said: The Messenger 
of Allaah % said: 

«jl5il J^Jl ferJZj 4^231 J^Jl j^JJ ^l» 

"The evil eye will put a man into his grave and a 

camel into the cooking pot." [3 ^ 
(ix) Imam Ahmad, Al-Nasaa'i, and Ibn Maajah nar- 
rated, in a report that was classed as Saheeh by Ibn 
Hibbaan, that Abu Umaamah Sahl ibn Haneef 



[l] Musnad Ahmad; Al-Tabaraani; Al-Haakirn in Al-Mustadrak. Al- 

Albaani (may Allaah have mercy on him) said: It is Hasan . 
[2] Narrated by A]-Bukhaari in Al-Taareekh, and by Al-Bazzaar. 

Shaykh Al-Albaani said: a Hadeeth Hasan - Saheeh Al-Jaami', 1217 
[3] Hilyat Al-Awliya' by Abu Na'eem. Shaykh Al-Albaani (may 

Allaah have mercy on him) said: It is a Hasan Hadeeth — Al- 

Silsilah Al-Saheehah, 1250. 



258 The Jinn and Human Sickness 

said: Abu Sahl ibn Haneef did Ghusl in Al- 
Kharaar. [1] He took off his cloak, and 'Aamir ibn 
Rabee'ah was looking at him. Sahl was very white, 
with beautiful skin. ' Aamir said: "I have never seen 
anything (as beautiful) as this, not even the skin of 
a virgin/' And Sahl fell to the ground and became 
very sick. The Messenger of Allaah ^g was told 
about his sickness, and it was said to him: "He 
cannot raise his head." He said: 

"Do you accuse anyone with regard to him?" 

They said, "'Aamir ibn Rabee'ah/ 7 The Messenger of 
Allaah *gg called him and rebuked him strongly, then 
he said: 

"Why would one of you kill his brother? Why 
did you not pray for blessing for him? Wash 
yourself for him." 

So 'Aamir washed his face, hands, forearms, knees and 
the sides of his feet, and inside his Izaar (lower 
garment) in a vessel, then it was poured over him from 
behind, and Sahl recovered straight awayP 1 

The evil eye is real 

From the evidence quoted above from the Qur'aan 
and Sunnah, it is clear that the evil eye is real [3] and 

[1] Al-Kharaar: it is said that this was a well in Madeenah, or one 

of its valleys. 
[2] Muwatta' Maalik, 2/938. 
[3J There is valuable research on the matter entitled Al-'Ayn Haqq 

by Ahmad ibn 'Abdul-' Azeez Al-Shumayri. 



Chapter 3 : The evil eye, envy (Hasad) ... 259 

that its effects are proven and do exist. It can follow a 
man until it makes him fall from a high mountain, and 
if it is able to overpower a healthy man it can kill him 
and put him in his grave, and if it overpowers a camel, 
it will fall and be injured, and its owner will slaughter 
it and cook it in a pot. So the evil eye is real and its 
effects are real. It may kill, or it may affect the spot or 
the things that the envier likes in the body of the 
person affected, or in himself or his possessions. This is 
the view of the scholars of this Ummah, such as Maalik, 
Al-Shaafa'i, Ahmad and others. 

The difference between the evil eye and envy 

The word Haasid (envier) is more general in meaning 
than the word 'Aa'in (one who puts the evil eye on 
another), hence in Soorah AUFalaq mention is made of 
seeking refuge with Allaah from the evil of the one 
who envies. 

The Haasid (envier) is an envious man whose envy is 
accompanied by resentment, so he wishes that the 
blessing be taken away, whereas the 'Aa'in (the one 
who puts the evil eye on another) simply likes a thing. 
Hence the evil eye may come from a righteous man or 
woman, and a man may put the evil eye on his own 
wealth, child or family without realizing it. But the evil 
eye and envy have the same effect, which is causing 
harm to the thing that is liked or envied. 



♦> ♦!♦ ♦!♦ 



260 The Jinn and Human Sickness 



Envy (Hasad) 

Envy {Hasad) means resenting the blessings of Allaah 
that are enjoyed by the one who is envied, and 
wishing that it be taken away. In other words, the 
envier wishes that the blessing be taken away from the 
one whom he envies, whether the blessing comes to 
him or not. 

So the envier resents the blessing of Allaah and wishes 
that it be taken away, and he may even make efforts to 
take it away. 

Evidence for the existence of envy 

Allaah says: 

p^ & & fife 3 ^s& ^1 ^ £*- «> 

''Many of the people of the Scripture (Jews and 
Christians) wish that if they could turn you away as 
disbelievers after you have believed, out of envy from 
their ownselves, even after the truth (that Muham- 
mad is Allaah's Messenger) has become manifest unto 
them/' 

(Al-Baqarah 2:109) 

And Allaah says: 



Chapter 3 : The evil eye, envy (Hasad) ... 261 

"Or do they envy men (Muhammad |§ and his 
followers) for what Allaah has given them of His 
Bounty? Then, We had already given the family of 
Ibraaheem (Abraham) the Book and Al-Hikmah (As- 
Sunnah -Divine Revelation to those Prophets not 
written in the form of a book), and conferred upon 
them a great kingdom/' 

(Al-Nisa' 4:54) 

And He says: 



&£ ill ±JL '£ o-JJ 



u And from the evil of the envier when he envies/' 

{AVValaq 113:5) 

Evidence from the Sunnah: 

(i) Al-Tirmidhi narrated that the freed slave of Al- 
Zubayr * said: The Messenger of Allaah i| said: 

f&Jl l^iif :^J iuj vL2 U, ji$f vl .iJuj J 



"The disease of the nations who came before you 
has started to spread among you: jealousy and 
hatred. This is the 'shaver' (destroyer); I do not 
say that it shaves hair, but that it shaves 
(destroys) faith. By the One in Whose Hand is 
my soul, you will not enter Paradise until you 
believe, and you will not believe until you love 
one another. Shall I not tell you of that which will 



262 The Jinn and Human Sickness 

strengthen love between you? Spread (the greet- 
ing of) Salaam amongst yourselves/^ 1 ' 
(ii) It was narrated that Abu Hurayrah *£> said: The 
Messenger of Allaah £g said: 

"My Ummah will be stricken with the disease of 
the other nations/' 
They said: "What is the disease of the other nations?" 
He $|| said: 

i^iSij ^ diii j ^&!3 c^si&ij sj4\j ^Vu 

"Insolence, arrogance, accumulation (of wealth), 
competition in worldly gains, mutual hatred and 
envy, until there will be wrongdoing and then 
killing/' 121 

Characteristics of the envier— so that they may be 
avoided 

The issue of the evil eye includes all people, even those 
who are righteous if they do not pay attention to it, 
whereas envy is limited to certain people. Hence the 
envious person has certain characteristics by which he 
may be distinguished, such as the way he looks and 
smiles, the expression on his face, and the way he 
speaks. All of that points to what is in his heart. 
Whatever a person conceals in his heart will inevitably 
show on his face and through slips of the tongue, in 
the way he looks and smiles, and in all his movements 
and expressions. 

m Al-Tirmidhi 2510. 

[2] Al-Tabaraani in Al-Awsat) Ibn Abi'l-Dunya. 



Chapter 3 : The evil eye, envy (Hasad) ... 263 

By His wisdom, Allaah has made man's face a mirror 
which reflects the thoughts that are hidden in his mind 
and heart. The effects of sickness are seen in the sick 
man's face, and the sorrow of one who is grieving and 
depressed shows on his face, and the good health of 
one who is sound is reflected on his face. If a person is 
happy and content, his hidden thoughts show on his 
face and through slips of the tongue. If a believer is 
true and sincere in his faith and humble before the 
Most Merciful, and reads the Qur'aan frequently, that 
joy and light will show on his face; his nature will be 
humble and kind, and his speech will be polite and 
noble. The opposite is also true: the effects of an 
evildoer's immoral actions and sin will be reflected in 
his face and in slips of the tongue, even if he 
outwardly resembles those who are righteous. 

By the same token, the envier who resents the good 
things that people have and wishes that the blessings of 
Allaah be taken away, is sick at heart and lacking in 
faith. No matter how much he tries to conceal what he 
feels inwardly, he will soon let out the envy that he feels. 

What are the characteristics of the envier? 

1- The envier is always angry at the decrees of Allaah, 

2- The envier always complains and rarely thanks 
Allaah even if he owns the whole world. 

3- He follows up the mistakes of the one whom he 
envies, and tries to seek out his faults, and exposes 
them and exaggerates about them before others. 

4- He conceals or ignores or belittles the good 
qualities and distinguishing characteristics of the 
person whom he envies. 



264 The Jinn and Human Sickness 

5- So you will notice that the envier cannot speak in 
front of the one whom he envies without addres- 
sing him in a laughing, jocular manner, but deep 
down he is filled with hatred and resentment that 
is clear from the way in which he looks at him. 

6- He clearly criticizes the one whom he envies, with 
or without evidence, 

7- He looks for opportunities and makes the most of 
any chance to harm the one whom he envies in 
himself or his wealth. 

8- Finally, the envier is a troubled man, due to the 
resentment that is always festering in his heart, so 
depression and dullness show on his face. 

Remedy for envy in the 
light of Islam 

Envy is a serious disease with dire consequences 
which are manifested in the breakdown of social 
relations and spoiling interactions between people, 
which may sink to the lowest levels of ignorance and 
backwardness. 

Hence Islam took a very firm stance against this 
serious disease. It is narrated that the Prophet $jfe said: 

Kllljil &\ Slip 

"Do not envy one another, do not cut off ties with 
one another, do not hate one another, do not turn 
away from one another; be, O slaves of Allaah, 
brothers/ 7 



Chapter 3 ; The evil eye, envy (Hasad) ... 265 

And it is narrated that he #| said: 






"Seek to achieve your aims by being discreet, for 
every one who has been blessed is envied/' [11 

In order to avoid making this mistake, the Muslim has 
to be pure of heart and calm of manner. It is 
permissible for a Muslim to wish for a blessing that 
he may see someone else enjoying, on condition that 
he does not hope to see it taken away from the other 
person, and that he does not resent the other person 
having it 

Since envy is a serious disease of the heart, diseases of 
the heart can only be treated with beneficial 
knowledge. Beneficial knowledge concerning the 
disease of envy means understanding that envy will 
harm you in this world as well as being a sin which 
incurs the wrath of Allaah, and avoiding envy is one 
of the means of entering Paradise. 

It was narrated that Anas <$, said: One day we were 
sitting with the Messenger of Allaah ^ and he said: 

"There is coming towards you from this way a 
man who is one of the people of Paradise/' 

Then a man from among the Ansaar came, with his 
beard dripping from Wudoo', holding his sandals in 



[1J Narrated by Ibn Abi'I-Dunya and Al-Tabaraani from 
Mu'aadh with a Da'eef (weak) Isnaad. 



266 The Jinn and Human Sickness 

his left hand, and he greeted us with Salaam . The next 
day the Messenger of Allaah ^ said something 
similar, and that man appeared. When the Prophet 
#| left, "Abdullah ibn 'Amr ibn Al-'Aas followed that 
man and said to him: "I had an argument with my 
father and I swore that I would not enter upon him for 
three days. Do you think that you can put me up until 
the three days are over?" He said: "Yes." So he stayed 
with him for three nights and he did not see him pray 
Qiyaam at night, but when he turned over in his bed he 
remembered Allaah. He said: But I never heard him 
say anything but good things. When the three days 
were over, I thought very little of his actions. I said: "O 
slave of Allaah, there was no argument between me 
and my father, but I heard the Prophet #| say such and 
such, and I wanted to know what you do. But I did not 
see you do anything much, so what has earned you 
that status?" He said: "It is nothing more than what 
you have seen." Then when I turned to leave, he called 
me back and said: "It is nothing more than what you 
have seen, but I do not find any resentment or envy in 
myself towards any of the Muslims with regard to 
something good that Allaah has given to them/ 7 
'Abdullah said: I said to him: This is what has earned 
you that status, and this is what we cannot do." 

Hence it is clear that avoiding envy is a great matter 
for which there is reward with Allaah. 

Types of affliction with the evil eye 

The effects of being struck by the evil eye may be 

divided into two categories: 

1 - Deadly effect which brings rapid results, such as 



Chapter 3 : The evil eye, envy (Hasad) ... 267 

killing a man or livestock, or destroying buildings 
and crops, and so on. There is no remedy in such 
cases. Shaykh 'Abdul-' Azeez ibn Baaz (may Allaah 
have mercy on him) told the story of a man in one 
of the villages near Riyadh, who passed by some 
sheep belonging to another man. He put the evil 
eye on them and all the sheep died. When the 
owner of the sheep came and saw that his sheep 
had died, he asked his son, " Who passed by you?" 
His son replied that no one had passed by the 
sheep except so-and-so the son of so-and-so. The 
owner of the sheep went to him and found him on 
the roof of a new building that belonged to him. He 
called out, "O so-and-so, you passed by my sheep 
and did such and such (i.e., you put the evil eye on 
them). Now you will pay me back either in your 
body or in your building/' The building owner 
said to him: "Wait until I come down/' The 
building owner came down, and the building 
collapsed at once.' 1 ' This kind of evil eye is 
poisonous and deadly, and there is no remedy 
for it. 

2 - Non-deadly effect. The remedy for this is divided 
into three categories: 

(i) A remedy which repels it straightaway, before it 
happens 

(ii) A quick-acting remedy after it has happened 

(hi) Remedy by means of Ruqyah and Adhkaar 



^ From a lesson given in the Central Mosque of Riyadh, p. 205 
note 1. 



268 The Jinn and Human Sickness 

(i) Repelling the evil eye before it strikes 

This is done by seeking blessings. By Allaah' s wisdom, 
if the one who has put the evil eye on another seeks 
blessings, the evil is cancelled out and does not take 
effect. Allaah repels His decree by means of His 
decree, so the entire matter is under Allaah' s control, 
may He be glorified. Hence the Messenger of Allaah 
2g§ commanded us to pray for blessing for everything 
that we like. He said: 

"If one of you sees something that his brother 
has, let him pray for blessing for him." 

And he said to 'Aamir ibn Rabee'ah: 

"Why did you not pray for blessing?" 

And it was narrated that Sahl ibn Haneef 4* said: The 
Messenger of Allaah $& said: 

"'If one of you sees something that he likes in 
himself or his wealth, let him pray for blessing 
for it, for the evil eye is real " [1 ^ 

These Ahaadeeth indicate that the evil eye cannot do 
any harm if the person who is doing it prays for 
blessing; rather it can only do harm if he does not pray 



[1] Narrated by Ibn Al-Sunni, and by Imam Ahmad and Al- 
Haakim. 



Chapter 3 : The evil eye, envy (Hasad) .„ 269 

for blessing. This was pointed out by Al-Qurtubi and 
others.' 11 Then he said: Every Muslim who likes 
something must pray for blessing, for if he prays for 
blessing, that will ward off any potential harm, 
beyond a doubt. [2J 

Ibn Hajar said: The one who likes something must 
hasten to pray for blessing for the thing that he likes, 
and that will be a Ruqyah on his part.®' 

The way in which blessing is sought is to say "Baarik 
Allaahu fih (May Allaah bless it)" or "Allaahumma 
baarik 'alayhi (O Allaah, bless it)/' 

And one may say "Ma Ska Allaah (that which Allaah 
wills (will come to pass))", as in the Verse: 

"It was better for you to say, when you entered your 
garden : 'That which Allaah wills (will come to pass)! 
There is no power but with Allaah!" 

(Al-Kahf 18:39) 

(ii) Remedying the evil eye after it has happened 

If the person who put the evil eye on another is 
known, and some water that he has used for Ghusl or 
Wudoo' is taken and poured over the one who has been 
affected, that water may cancel out the effect of the evil 
eye and heal him. 

According to the Hadeeth of Sahl ibn Haneef quoted 



l]J Tafseer Al-Qurtubi, 9/227. 

t21 op. cit 

[31 Path Al-Baari, 10/205. 



270 The Jinn and Human Sickness 

above, the Messenger of Allaah jg| said: 

"Why would one of you kill his brother? Why 
did you not pray for blessing for him? Wash 
yourself for him." 

So ' Aamir washed his face, hands, forearms, knees and 
the sides of his feet, and inside his Izaar (lower 
garment) in a vessel, then it was poured over him from 
behind, and Sahl recovered straight a way P- ^ 

According to another report: "Do Wudoo' for him," so 
"Aamir did Wudoo' for him and that was poured over 
him from behind, and Sahl went with the Messenger 
of Allaah #6j and there was nothing wrong with him. 

Muslim narrated in his Saheeh: 

lilj t^liM oili jjjyi Jj[^* tj^i jl5 ^Jj jj>» j^Jl ,) 

l[ J~-*3i f^-^ 1 J-r* 1 ^' 

"The evil eye is real and if anything were to 
overtake the divine decree it would be the evil 
eye. If one of you is asked to wash, let him do 
so/' 121 

In Sunan Abi Dawood it is narrated that 'A'ishah ^ 
said: 

//r The one who had put the evil eye on another 



EI] Muwatta' Maalik, 2/938. 

[2] Narrated by Muslim in Kitaab Al-Salaam, Baab Al-Tibb Wwa'l- 
Marad Wa'l-Ruqa, 5/32. 



Chapter 3 : The evil eye, envy (Hasad) ... 271 

would be ordered to do Wudoo', then the one 
who had been struck by the evil eye would wash 
with it (that water)." [1 * 

How this washing is done 

A vessel of water should be brought to the man who 
put the evil eye on another. He should put his hand in 
it and rinse out his mouth, then spit it out into the 
vessel Then he should wash his face over the vessel 
Then he should put his left hand in and pour water 
onto his right hand over the vessel Then he should 
put his right hand in and pour water over his left hand 
once. Then he should put his left hand in and pour 
water over his right forearm, then put his right hand in 
and pour water over his left forearm. Then he should 
put his left hand in and pour water over his right foot, 
then put his right hand in and pour water over his left 
foot. Then he should put his left hand in and pour 
water over his right knee, then put his right hand in 
and pour water over his left knee. All of that should be 
done over the vessel Then he should put the top of his 
Izaar (or the waistband of his trousers) into the vessel 
The vessel should not be placed on the ground, and it 
should be poured over the head of the man who was 
struck by the evil eye, pouring it in one go from 
behind. 121 

The one who is asked to wash is obliged to do so 

Many people feel embarrassed to ask one who they 
think has put the evil eye on them to wash for them. 



[1] Sunan Al-Bayhaqi, 9/252. 
[21 Sunan Al-Bayhaqi, 9/252. 



272 The Jinn and Human Sickness 

But this embarrassment is inappropriate. The evil eye 
may come even from one who is righteous. Hence 
some of the scholars stated that it is obligatory for the 
one who has put the evil eye on another to do Wudoo', 
because the Prophet $& said: 

"If you are asked to wash, then do so/' 

He j§| commanded such a person to wash, and the 
command implies that it is obligatory. 

(iii) Treating the evil eye with Ruqyah and Dhikr 

If it is not known who put the evil eye on a person, 
then the one who has been affected has no recourse 
but to turn to Allaah by reciting the Dhikrs and 
Ruqyahs that are prescribed in Sharee'ah, for there is 
healing in them if Allaah wills. 

The sick person should hold his hands up together and 
recite into them Al-Faatihah, Aayat Al-Kursiy and Ah 
Mu'awwidhaat, then blow into his hands and wipe 
them all over his body. 

The sick person may also recite these Verses over olive 
oil and smear it on the site of pain, and he may wash 
and drink from that water. 

Prayers for refuge that have been narrated from the 
Prophet Hj£: 

1 - "A'oodhu bi kalimaat-illaah il-taammati min shorn ma 
khalaq 
(I seek refuge in the perfect words of Allaah from 



Chapter 3 : The evil eye, envy (Hasad) ... 273 

the evil of that which He has created)/' 

2 -"A'oodhu hi kalimaat Allaah Al-taammah min kulli 
shaytaanin wa haammah wa min kulli 'aynin 
laammah 

(I seek refuge in the perfect words of Allaah, from 
every devil and every poisonous reptile, and 
from every evil eye)/ 7 

j' o^£*jA h?j ^X& tCr* !fi & ^' ^ rV 

Kiiiijl 4)1 *-1j tdLi-lJ 41)1 t Ju^b>- J£ 

3 - "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)." 



4 - Bismillaah yubreeka wa min kulli daa'in yashfeeka wa 
min sharri haasidin idha hasad wa min sharri kulli dhi- 
'ayn 
(In the Name of Allaah, may He heal you, from 
every disease may He heal you, and from the evil 
of every envier when he envies and from every- 
one with the evil eye)/' 



274 The Jinn and Human Sickness 

And there are prayers for refuge and Ruqyahs which 
the sick person may recite for himself, which were 
mentioned by Ibn Al-Qayyim in Zaad Al-Ma'aad: 

{( 0^^J^ l j^V <3^d ^J^ ^i L J4^' C^^'J^ 

1 - "A'oodhu bi kalimaat-illaaK il-taammaati allati laa 

yujaawizuhunna barrun wa laa faajir, min sharri ma 
khalaqa wa dhara'a wa bar a' a, wa min sharri ma 
yanzilu min Al-samaa'i wa min sharri ma ya'rujufiha, 
wa min sharri ma dhara'a fi'l-ardi wa min sharri ma 
yakhruju minha, wa min sharri fitan Al-layli wa'l- 
nahaar, wa min sharri tawaariq AlAayl, ilia taariqan 
yatruqu bi khayr f ya Rahmaan 
(I seek refuge in the perfect words of Allaah which no 
righteous or evildoer can fully comprehend, from the 
evil of that which He has created and brought into 
being, and from the evil of that which descends from 
the heavens, and from the evil of that which ascends 
therein, and from the evil of that which He has created 
on earth, and from the evil of that which emerges 
therefrom, and from the evil of the trials of night and 
day, and from the evil of those who come at night, 
except those who bring good, Most Merciful)/' 

2 - A'oodhu bi kalimaat-illaah il-taammati min ghadabihi 



Chapter 3 : The evil eye, envy (Hasad) ... 275 

wa 'iqaabihi wa min sharri 'ibaadihi wa min hamazaat 

Al-shayaateen wa an yahduroon 
(I seek refuge in the perfect words of Allaah from 
His wrath and punishment, and from the evil of 
His slaves, and from the whispers of the devils 
and from their being present)" 

^} j* 40LS&I iL;L05j t(Hj £ll il^j, iyS J\ J4iJl» 

3 - "Allaahumma inni a'oodhu bi wajhika'l-kareem , wa 
kalimaatik Al-taammaati min sharri ma anta aakhidhun 
bi naasiyatihi. Allaahumma anta takshif Al-ma'tham 
wa'l-maghrama . Allaahumma innahu laa yuhzamu 
junduka wa la yukhlaf wa'duka, subhaanaka wa bi 
hamdika 
(O Allaah, I seek refuge in Your noble Counte- 
nance and in Your perfect words, from the evil of 
that which You seize by the forelock (i.e., have 
full control over). O Allaah, You forgive sin and 
relieve distress. O Allaah, Your troops cannot be 
defeated, Your promise cannot be overturned, 
glory and praise be to You)/' 



j$J1 4 ISjlp 5^ Jl u^'j fc ^ 5^ J^ -^' ^ ^ l 



276 The Jinn and Human Sickness 



4 - "Allaahumma anta rabbiy, laa ilaaha ilia anta, 'alayka 
tawwakaltu wa anta rabb ul-'arsh il-'azeem. Ma shaa'a 
Allaahu kaana wa ma lam yasha lam yakun wa laa 
hawla wa laa quwwata ilia Billaah. A'lamu anna 
Allaaha f ala kulli shay 'in qadeer wa anna Allaaha qad 
ahaata bi kulli shay' in 'ilman wa ahsa kulla shay 'in 
'adadan. Allaahumma inni a'oodhu bika min sharri 
nafsi wa min sharri'l-shaytaani wa sharakihi wa min 
sharri kulli daabbatin anta aakhidhun bi naasiyatihi, 
inna rabbiy 'ala siraatin mustaqeem 
(O Allaah, You are my Lord, there is no god but 
You. In You have I put my trust and You are the 
Lord of the mighty Throne. Whatever Allaah 
wills happens and whatever He does not will 
does not happen. There is no power and no 
strength except with Allaah. I know that Allaah is 
Able to do all things and that Allaah has 
encompassed all things with His knowledge 
and has counted the number of all things. O 
Allaah, I seek refuge with You from the evil of 
my own self and from the evil of the Shay toon and 
his traps and from the evil of every creature You 
seize by the forelock (i.e., have full control over). 
Verily my Lord is on a straight path)." 

Then he said: Those who have tried these Du'aa's and 
prayers for refuge know their value and benefit, and 
how great a need there is for them. By Allaah' s Leave 
they prevent the effects of the eye from taking hold 
and repel them, depending on the strength of faith of 



Chapter 3 : The evil eye, envy (Hasad) ... 277 

the one who says them, and the strength of his soul, 
his potential, and the strength of his trust in Allaah 
and the steadfastness of his heart. For they are a 
weapon, and a weapon is only as good as the one who 

wields itJ 1 ^ 

Widespread reprehensible 

innovations to do with 

protection against the 

evil eye and envy 

People have introduced many innovations having to 
do with protection against the evil eye, and they 
believe that they ward off its evil and the evil of envy. 
These include the following; 

1- Amulets: these are things that the Arabs used to tie 
onto their children to protect them against the evil 
eye, or so they claimed. This is a form of Shirk, 
because the Messenger of Allaah #| said, according 
to a Hadeeth narrated by Ahmad: 



ft 



"Whoever ties on an amulet has committed Shirk/' 

2- Wearing Hijabs (amulets) containing words other 
than the Qur'aan and Sunnah, from those who seek 
the services of the jinn. This is also Shirk, 

3- Hanging up shells and the like; these are shells that 
come from the sea, which are used for protection 
against the evil eye. 

4- Putting necklaces adorned with blue beads and 
metal pieces in the shape of crescents, or animal 



m Zaad Al-Ma'aad, 4/170. 



278 The Jinn and Human Sickness 

teeth and bones, on children and animals. 

5- Hanging up the shoe of a horse or donkey, or ears 
of wheat, or putting a hand made of copper with 
an eye in the middle, on the doors of houses, 
around the necks of riding animals and in cars. 

6- Wearing rings adorned with blue beads on which 
are written some words, in order to ward off the 
evil eye and protect oneself against its evil 

7- Hanging up the skulls of animals in houses and on 
farms. 

8- Sprinkling salt over wedding guests - this is done 
in some countries to ward off the evil eye from the 
newly-weds. 

9- Using strange words and phrases, in the belief that 
they will ward off the evil eye, such as saying 
"Khamsah Wa Khumaysah [1} " or "Imsiku'l-khashab 
(touch wood)" — which comes from a Hindu belief. 
The Hindus regard wood as holy, and that it wards 
off harm from them. 

10- Writing phrases on cars, such as, " 'Ayn Al-husood 
Fiha 'ood (A stick in the eye of the envier)"... and so 
on. 

11- Believing that incense wards off harm from one 
who is sick. 

These are some of the reprehensible innovations which 
people believe offer protection against the evil eye and 
envy. 



♦> ♦> ♦> 



[,] Khamsah means five; Khumaysah refers to an ornament in the 
shape of a hand, worn as a talisman against the evil eye. (Hans 
Wehr dictionary) 



Chapter 4 



Mental and nervous illnesses 



Delusion 

Epilepsy 

Depression 

Anxiety 

The qualities of the balanced believer 



Chapter 4 



Mental and nervous illnesses 



Delusion 

Delusion is a serious mental illness. If a person is 
overcome by delusions, it is difficult to escape from 
them. No person is free of delusions that sometimes 
come to him, and in some cases life is delusion upon 
delusion, to such an extent that the delusions have a 
greater influence on a person than does reality. With 
the spread of treatment by means of the Qur'aan and 
people seeing cases of epilepsy, and the spread of 
stories, whether from people who have gone for 
treatment or from books, delusions have started to 
encroach upon the minds of many people as a result of 
the many problems of life. Even those who are 
righteous and upright in their religious commitment 
are not free from the problems of delusion. 

People's fear of the jinn and devils plays a major role 
in cases of delusion. Many people have started to 
make a connection between a particular sickness that 
has struck them, or a problem in life, or ordinary 
marital arguments, or specific incidents that have 
happened to them and other things. They start to go 



282 The Jinn and Human Sickness 

over the causes of these problems or arguments, then 
they decide that so-and-so must have put the evil eye 
on them. Or maybe a person fell one day and the jinn 
possessed him as a result so he tells you of the 
symptoms he feels. 

In fact if the disease of delusion strikes a man, it is one 
of the most serious kinds of disease, for jinn possession 
may be dealt with by reciting the Qur'aan as a Kuqyah, 
but the disease of delusion is a vicious circle. Similarly, 
some people may imagine that they have been 
bewitched or that so-and-so has put a spell on them 
because of some problem between them, so their 
thinking becomes confused and their lives become 
chaotic, and they tell themselves that they have been 
bewitched. 

If the delusion of having being possessed by the jinn or 
having been bewitched takes hold of a person, then his 
thinking becomes confused and his life becomes 
chaotic; his glands start to malfunction and the signs 
of possession or bewitchment appear in him. He may 
suffer convulsions or lose consciousness as the result 
of what modern psychology calls autosuggestion. 

Then anxiety accompanied by intense fear starts to 
take over his life. His nervous system begins to 
malfunction, the muscles of the heart tense up and 
physical symptoms appear. The sick person feels pain 
in the area of the heart and the pain increases as the 
fear grows. Other symptoms appear as the result of 
the malfunction in the nervous system, and there is no 
part of the body which is not affected by this case of 
anxiety. 



Chapter 4 : Mental and nervous illnesses 283 

The heart rate increases and may become irregular, the 
blood pressure rises, the digestive system 
malfunctions, pains develop in the stomach and the 
patient's sexual desire may be affected so that he feels 
no attraction towards his wife; The muscles of the 
body become tense, and muscle tension in the head 
leads to migraines. 

In fact many of those who go to those who offer 
treatment using the Noble Qur'aan are suffering from 
delusions. Very few of them are actually possessed by 
the jinn, even though they may show symptoms of 
jinn possession. The fact of the matter, as supported by 
psychology, is that ongoing anxiety does indeed cause 
real physical illness, so the pain becomes a physical 
reality, not just tension. Anxiety may cause stomach 
ulcers, angina and other problems, which changes a 
person's life and causes him to lose ambition and 
neglect his work; it also causes disruption in his 
marital life, and he becomes a prisoner to delusion and 
fear. 

There is a real remedy for this problem, to be found in 
psychology if the person has been overtaken by 
delusions for a long time. If the problem has only 
recently begun, however, he must recite prayers for 
protection. 



♦ ♦ ♦ 



284 The Jinn and Human Sickness 



Epilepsy 



Definition of epilepsy: Doctors have not been able to 
give a comprehensive and definitive definition of 
epilepsy, because of the numerous clinical 
manifestations of epilepsy, including convulsions. 

Epileptic seizures: Doctors use the phrase "epileptic 
seizure" to describe the sudden attack that happens to 
a patient, characterized by tension and shaking, 
accompanied by loss of consciousness. Doctors 
divide epileptic seizures into two types, grand mal 
and petit mal. Grand mal seizures are accompanied by 
a loss of consciousness, whereas petit mal seizures 
may occur in the early stages and may not be noticed 
by the patient or by those around him. They last for 3- 
10 seconds and are not usually accompanied by 
convulsions. They usually occur suddenly, whereby 
you will see the patient stop speaking for a moment 
and then carry on with some loss of focus, or moving 
from speaking in detail to mumbling. The patient may 
stare into space for a moment and the go back to what 
he was doing. 

Causes of epilepsy 

Doctors link epileptic seizures to three factors, namely: 

1- Individual potential and heredity 

2- Problems in the brain 

3- Changes in neurological activity 



Chapter 4 : Mental and nervous illnesses 285 

But there is another important cause of epilepsy which 
is that it may be caused by jinn possession. This is 
something which many doctors do not wish to 
acknowledge, despite the fact that they admit that 
there are some kinds of epilepsy for which modern 
science cannot discover the cause. What is even 
stranger is that many of those who deny this are 
from among our own people, whereas many doctors 
in the West acknowledge this kind of epilepsy. Shaykh 
7 Abdul-Raaziq Nawfal states in his book 'Aalam Al-Jinn 
Wa'l-Malaa'ikah that many western scientists 
acknowledge this, among whom he mentions 
Carrington, a member of the American Association 
for Psychological Research. In his book Modern 
Spiritual Phenomena, Carrington mentions the case of 
possession, and says: it is clear that the case of 
possession is, at the very least, a real phenomenon 
and science cannot ignore the matter so lone as there 
are many astonishing facts which support it7 a * 

Dr. Bell, in his book Analysis of Unusual Cases in the 
Treatment of Mental Illness, says: We have many cases 
where we could lift the veil (i.e., discuss them frankly 
and openly), especially with regard to matters of spirit 
possession, in the sense that it is a causative factor in 
mental and nervous illnesses. It seems that spirit 
possession is more complex than was previously 
thought. Then he goes on to say: When spiritual 
practitioners perform wonders of expelling devils and 
spirits and treating the sick and depressed, all they get 
from the doctors is a look of contempt and scorn.^ 



1,1 Aalam Al-Jinn Wa'l-Malaa'ikah, p. 82. 
[21 Aalam Al-Jinn Wa'l-Malaa'ikah, p. 83. 



286 The Jinn and Human Sickness 

Dr. James Haleson says in his book on possession that 
it is an extraordinary impact caused by an 
independent, intelligent entity on the mind and body 
of a person; it cannot be denied that possession 
happens. 

Other doctors who affirm that possession does happen 
are Dr. Carl Wakeland and Dr. Baroz of the University 
of Minneapolis in America, and Dr. Alexis Carrel, the 
winner of the Nobel Prize in Medicine and Surgery. [1] 

In the past epilepsy was called the "divine sickness" or 
the "holy sickness", because they believed that this 
sickness was caused by external forces or the touch of 
spirits (jinn). The ancients explained this sickness, with 
its violent and sudden symptoms, as being caused by 
the influence of evil spirits which entered the body or 
the brain via the bodily orifices. Some sources even 
state that the holes that have been found in the skulls 
of cavemen and some Inca tribes were the result of 
remedies for epilepsy, the aim of which was to expel 
the devils or evil spirits through these holes. The 
ancients also used amulets, incantations and written 
spells to treat this sickness. Studies state that the clergy 
played a major role in treating this sickness by calling 
on the evil spirits by name, overpowering them and 
expelling them from the patient's body. 

Experiences proves that and demonstrates definitively, 
beyond any shadow of a doubt, that in many cases of 
epilepsy, where they spoke to the jinn and took a 
promise from them to depart and never return, when 
the patient woke up, all traces of the sickness had 



in 



op. cit, p. 83. 



Chapter 4 : Mental and nervous illnesses 287 

disappeared. This is not a case of split personality as 
suggested by some psychologists. The evidence from 
the Qur'aan and Sunnah is sufficient. 

Epilepsy in children 

Most cases of epilepsy among children involve petit 
mal seizures, which usually begin around the age of 
five years and last until approximately the age of 
twelve. The petit mal seizures grow further apart, or 
disappear at adolescence, or are replaced by grand mal" 
seizures. 

Electronic games and epilepsy in children 

Modern studies have proven that electronic games 
play a major role in causing epilepsy in many children. 
Medical reports prove that some children have brains 
that are sensitive to the flickering lights emanating 
from electronic games. In Britain, between 30,000 and 
40,000 children suffer from epilepsy and it was found 
that 5% of them are sick because of electronic games. 
In Japan it was found that 200 children did not suffer 
from epilepsy before, but after medical tests it was 
proven that they were sick because of electronic 
games. In France, ten children were recently found 
to have become sick because of electronic games, ^ 

Features by which a case of medical epilepsy may be 
distinguished: 

1- The patient has aggressive tendencies towards 
others. 



^ Majallat Al-'Uloom wa'l-Taqniyah, Al-Barnaamaj Al-Thaani, 17/ 
11/1413 AH, Idhaa'ah Al-Mamlakat Al-'Arabiyyah Al- 
Sa'oodiyyah. 



288 The Jinn and Human Sickness 

2- He thinks that his opinion is the only one that is 
right, and he does not forgive mistakes on the part 
of others. 

3- His moods and emotions are dull and slow. 

4- He sometimes explodes for no reason and with no 
justification. 

5- He often deceives others by his words and actions. 

6- He expects others to be kind and helpful. 

7- He has mood swings, alternating between love and 
hate, interest and apathy, kindness and harshness. 

8- He is sensitive and easily provoked. 

9- He suffers constant anguish because he has no 
feelings of security or peace of mind. 

Treatment of epilepsy 

In fact psychology has a primary role to play in the 
treatment of medical epilepsy. The doctors are 
specialized in diagnosing the type of epilepsy and 
analyzing brain scans, then prescribing the kind of 
treatment needed, whether it be medication, surgery 
or counselling, depending on the opinion of the 
doctor. I feel that it is essential for me to quote some 
of the advices that doctors think are important in cases 
of epilepsy: 

1- The epileptic patient should refrain from doing 
anything that exposes him to danger, such as 
swimming, driving a car or mountain climbing. 

2- He should not exhaust his eyes by looking at high- 
frequency flickering lights, such as electronic 
games in the case of children, or TVs and cinema 
screens in the case of adults. 

3- The patient's family should not exaggerate about 



Chapter 4 : Mental and nervous illnesses 289 

the concerns for the patient, whilst at the same time 
not neglecting his problem. 

4- The family should not resort to provocation, 
rebuking, pressurizing, scaring or threatening the 
patient in order to direct his behaviour. 

5- The doctor's orders should be followed to the 
letter, and medication must be taken on time. 

6- The patient must avoid all foods and drinks that 
contain stimulants or triggers, such as smoking 
and hot foods. 

In the case of other types of epilepsy which are caused 
by the jinn, the remedy is to be found with those who 
treat sickness by means of the Noble Qur'aan, 



♦ ♦ 



290 The Jinn and Human Sickness 



Depression 



Depression refers to intense sadness. It is a widespread 
mental illness, indeed one of the most widespread. As 
for mild sadness or feeling "blue", this is a normal and 
natural emotion which hardly anyone can escape, not 
even a believer. Allaah says: 

"Secret counsels (conspiracies) are only from Shay- 
taan (Satan), in order that he may cause grief to the 
believers . " 

(Al-Mujaadilah i 58:10) 

If that sadness increases and takes over a person, it 
becomes depression. 

Signs of depression: 

1- Feeling distressed and sad 

2- Loss of appetite 

3- Lack of focus, forgetfulness 

4- Sleep disturbances, weight loss 

5- Lack of sexual desire 

Causes of depression: 

1- External causes 

2- Internal causes 

1 - External causes 

These are factors that are outside a person, such as life 



Chapter 4 : Mental and nervous illnesses 291 

events like losing a loved one, or losing money or 
social standing. If this person does not have the 
protection of faith, he will go through several stages 
until he reaches the stage of depression. 

2 - Internal causes 

These have to do with the person's physical make-up, 
such as brain cells, a lack of thyroid hormones or a 
lack of certain vitamins. 

Treatment: 

As depression is a mental illness, the treatment for it is 
by means of the Noble Qur'aan, especially in cases 
where the causes are external. The patient should be 
reminded to remember Allaah and to believe in the 
divine will and decree (Al-Qada' Wa'l-Qadar) and the 
reward for those who are patient. Examples should be 
given from the lives of the Sahaabah and so on. He 
should also be reminded to recite a great deal of the 
Dhikrs and Du'aa's that have been narrated from the 
Prophet £f| for treating worry, grief and distress, such 
as the following: 

1 - It was narrated from Ibn 'Abbaas 4& that the 
Messenger of Allaah #| used to say at times of distress: 

"Laa ilaaha ill- Allaah ul-azeem Al-haleem, laa ilaaha 

ill- Allaah Rabb il-'arsh il'azeem, laa ilaaha ill- Allaah 

Rabb ul-samawaati wa rabb ul-ard wa rabb ul-arsh il- 

kareem 

(There is no god but Allaah, the Almighty, the 



292 The Jinn and Human Sickness 

Forbearing; there is no god but Allaah, Lord of 
the Mighty Throne; there is no god but Allaah, 
Lord of the heavens, Lord of the earth and Lord 
of the noble Throne)/ ,[1] 

2 - In JaamV Al-Tirmidhi it is narrated from Anas &> 
that when the Messenger of Allaah |g was distressed 
by something, he would say: 

"Yaa Hayyu yaa Qayyoom, hi Rahmatika astagheeth 
(O Ever-Living One, O Everlasting One, by Your 
mercy I seek help)/ 7 

3 - And it is narrated from Abu Hurayrah <$» that when 
the Messenger of Allaah £(g was worried about 
something, he would lift his gaze towards heaven 
and say: 

"Subliaan Allaah il-'Azeem 
(Glory be to Allaah, the Almighty)/' 

And when he strove hard in Du'aa' he would say: 

"Yaa Hayyu yaa Qayyoom 
(O Ever-Living One, O Everlasting One)/' 

4 - In Sunan Abi Dawood it is narrated from Abu Bakr 
Al-Siddeeq that the Messenger of Allaah ^ said: "The 
prayer of the one who is in distress is: 



9 t>\ H >T 



111 Al-Saheehayn. 



Chapter 4 : Mental and nervous illnesses 293 

"Allaahumma arju rahtnataka fa la takilni ila nafsi 

tarfata 'aynin, wa aslah li sha'ni kullahu laa ilaaha ilia 

anta. 

(O Allaah, I hope for Your mercy, do not leave 

me to my own devices for even the blink of an 

eye, and set all my affairs straight, there is no god 

but You)/ 7 

5 - And it is narrated that Asma' bint 'Umays *%> said: 
The Messenger of Allaah ^ said to me: 

ftl :^*jA\ J j\ ^'J$\ jI* j£jj£ oUi* 4L&I vf» 

* * *• 
" Shall I not teach you some words to say at times 
of distress? Allacik Allaah rabbiy laa ushriku bihi 
shay 'an (Allaah Allaah is my Lord and I do not 
associate anything with Him)/' According to one 
report, it should be said seven times. 

6 - In Musnad Ahmad it is narrated from Ibn Mas'ood 
that the Prophet jgg said: "No person suffers any 
anxiety or grief, and says: 

iilji jLf\> iJjbif >J>\j h& j?ij h±J> Jj J4in 

«U-3* <>l^ ^-^'j 4UJb J ^i^ **' c-JOl jj t^ c^U^j 



294 The Jinn and Human Sickness 

"Allaahumma innee 'abduka wa ibn 'abdika wa ibn 
amatika, naasiyati bi yadika, maadinfiyya hukmuka, 
'adlunfiyya qadaa'uka, as'aluka bi kulli istnin huwa 
laka sammayta bihi nafsaka aw anzaltahu fi kitaabika 
aw 'allamtahu ahadan min khalqika aw ista'tharta bihi 
fi 'Urn il-ghaybi 'andak an tafala Al-Qur'aana rabee' 
qalbi wa noor sadri wa jalaa'a huzni wa dhahaaba 
hammi 

(O Allaah, I am Your slave, son of Your slave, son 
of Your female slave, my forelock is in Your 
hand, Your command over me is forever exe- 
cuted and Your decree over me is just. I ask You 
by every Name belonging to You which You 
named Yourself with, or revealed in Your Book, 
or You taught to any of Your creation, or You 
have preserved in the knowledge of the unseen 
with You, that You make the Qur'aan the life of 
my heart and the light of my breast, and a 
departure for my sorrow and a release for my 
anxiety)/ 7 

— but Allaah will take away his sorrow and grief, and 
give him in their stead joy/' 

7 - In Sunan Al-Tirmidhi it is narrated that Sa'd ibn Abi 
Waqqaas said: The Messenger of Allaah #| said: 

Ml ill M :oj>Jl J£ J* ysj £j Uo SI jjUl ^S sj*S» 

"The prayer of Dhu'1-Noon which he said when 
he was in the belly of the fish: 'Laa ilaaha ilia Anta, 
subhaanaka inni kuntu min Al-zaalimeen (none has 



Chapter 4 : Mental and nervous illnesses 295 

the right to be worshipped but You (O Allaah), 
Glorified (and Exalted) be You [above all that 
(evil) they associate with You]! Truly, I have been 
of the wrongdoers' (cf. Al-Anbiya' 21:87). No 
Muslim man calls upon Allaah with these words 
concerning any matter but Allaah will answer 
him/' 

According to another report: 

"I do not know of any words that a person says 
in distress but Allaah will relieve him of it, except 
the words of my brother Yoonus ." 

8 - In Sunan Abi Dawood it is narrated that Abu Sa'eed 
Al-Khudri 4& said: The Messenger of Allaah £jj| entered 
the mosque one day and saw a man from among the 
Ansaar who was called Abu Umaamah. He said: 

"O Abu Umaamah, why do I see you in the 
mosque when it is not the time for prayer?" 

He said: "Worries and debts that are burdening me/' 

He said: 

illi ^rj y> ft I will £li cJf & li^ iidUf ^1» 

"Shall I not teach you some words which, if you 
say them, Allaah will take away your worries 
and pay off your debt?" 



296 The Jinn and Human Sickness 

He said: "Yes, O Messenger of Allaah/' 
He said: "Say: 

"Allaahumma inni a'oodhu bika min Al-hammi wa'l- 
hazani wa a'oodhu bika min aTajzi wal-kasali wa 
a'oodhu bika min a'l-jubni wa'l-bukhli wa a'oodhu 
bika min ghalbat il-dayn wa qahr il-rijaal 
(O Allaah, I seek refuge with You from worry 
and grief, and I seek refuge with You from 
incapacity and laziness, and I seek refuge with 
You from cowardice and miserliness, and I seek 
refuge with You from being heavily in debt and 
from being overcome by men)/' 

He said: I said it and Allaah took away my worries 
and paid off my debt for me. 

9 - In Sunan Abi Dawood it is narrated that Ibn ' Abbaas 
& said: The Messenger of Allaah $g| said: 

j* bij ^? t* J* & % <*' J^ 3^^' y i^ ]) 

"Whoever persists in praying for forgiveness, 
Allaah will give him a way out from every worry 
and distress, and will provide for him from 
(sources) he never could imagine/ 7 

10 - Ibn 'Abbaas narrated that the Prophet #| said: 



Chapter 4 : Mental and nervous illnesses 297 

"Whoever has many worries and concerns, let 
him frequently recite: Laa hawla wa laa quwwata 
ilia Billaah (there is no power and no strength 
except with Allaah)/' 

It is proven in Al-Saheehayn that this is one of the 
treasures of Paradise. In Al-Tirmidhi it says that it is 
one of the gates of Paradise. 

There follow fourteen reminders for the one who is 
suffering from worry, distress, sorrow and depression: 

1- Tawheed Al-Ruboobiyyah (Unity of Divine Lordship) 

2- Tawheed Al-Uloohiyyah (Unity of Divinity) 

3- To declare that Allaah is far above mistreating His 
slave or punishing him without any cause on the 
part of the slave himself. 

4- Admission on the part of the slave that he is the 
wrongdoer. 

5- Beseeching Allaah by the most beloved of names to 
Him, which are His Names and Attributes. Among 
the most comprehensive in meaning of His Names 
and Attributes are the Names Al-Hayyu (the Ever- 
Living), Al-Qayoom (the Eternal). 

6- Seeking the help of Allaah Alone. 

7- Affirming one's hope in Allaah. 

8- Putting one's trust in Allaah in a real sense and 
handing over all one's affairs to Him, recognizing 
that one's forelock is in His hand, that Allaah runs 
all one's affairs as He wills, that His command is 
ever executed and that His decree is just. 



298 The Jinn and Human Sickness 

9- Letting his heart graze, as it were, in the garden of 
the Qur'aan, seeking its light in order to dispel the 
darkness of doubts, whims and desires. 

10- Seeking the forgiveness of Allaah. 

11- Repentance 

12- Jihaad (striving for the sake of Allaah). 

13- Salaat (prayer) 

14- Admitting that one has no power or strength at all, 
and attributing them to the One Who holds them 
in His hand. 

With regard to depression whose causes are internal, 
its treatment is to be sought from psychologists, 
especially if medical tests and equipment detect the 
presence of a defect in the brain cells or a hormone 
deficiency. If there is no clear medical cause, there is 
no harm in performing Ruqyah be reciting the Qur'aan, 
especially since depression is one of the symptoms of 
jinn possession. There is no conflict between the 
Qur'aanic remedies and psychology. 



♦♦♦ ♦♦♦ ♦> 



Chapter 4 : Mental and nervous illnesses 299 



Anxiety 

Anxiety refers to fidgeting and restlessness; it is the 
opposite of tranquility. Anxiety is a type of 
psychological illness that is characterized by tension, 
fear and dread, whether that is related to specific 
matters or is unclear. It may also become chronic. 

Anxiety is something that all people go through when 
faced with certain circumstances, but people vary with 
regard to how well protected they are psychologically 
and in the degree of individual potential and feelings 
of anxiety. The circumstances and events surrounding 
each individual also vary. 

Symptoms of anxiety 

1- Pain in the heart; irregular heartbeat 

2- Feelings of doom and loss of equilibrium 

3- Continuous, intense headache 

4- Tossing and turning; insomnia 

5- Poor memory and difficulty in thinking 
And there are many other symptoms of anxiety. 

Main causes of anxiety 

1- Apprehensiveness and expecting the worst with 
regard to things, specific or otherwise. 

2- Conflict between one's inclinations and the restric- 
tions that prevent him from fulfilling those 
inclinations. 

3- Mental or physical exhaustion, which are con- 
nected to one another. 



300 The Jinn and Human Sickness 

The longer the period of anxiety lasts, it becomes 
chronic and the symptoms of exhaustion appear, as 
well as physical illnesses such as heart problems, 
blood pressure, ulcers in the stomach and intestine, 
and many other physical diseases. 

Treatment of anxiety 

As anxiety is the opposite of tranquility, in the Book of 
Allaah and the Sunnah of His Prophet there is 
protection and a remedy for the sickness of anxiety. 
Allaah says: 

"Those who believed (in the Oneness of Allaah — I- 
slamic Monotheism), and whose hearts find rest in the 
remembrance of Allaah verily, in the remembrance of 
Allaah do hearts find rest/' 

(Al-Ra'd 13:28) 

If the cause of anxiety is fear and apprehensiveness, 
Islam deals with this problem. Man's fear stems from 
three main issues: provision, death and being doomed 
or blessed. Allaah guarantees these matters, as He says: 

"And so many a moving (living) creature carries not 
its own provision! Allaah provides for it and for you. 
And He is the All-Hearer, the All-Knower." 

(Al-'Ankaboot 29:60) 



Chapter 4 : Mental and nervous illnesses 301 

"Verity, Allaah is the All-Provider, Owner of Power, 
the Most Strong/" 

(Al-Dhaariyaat 51:58) 

4^jipy CJ ;HL> J£rt jj^ 

"And in the heaven is your provision, and that which 
you are promised/' 

(Al-Dhaariyaat 51:22) 

Concerning death, Allaah says: 

"And it is He Who gives life and causes death, and 
His is the alternation of night and day. Will you not 
then understand?" 

(Al-Mu f minoon 23:80) 

Similarly, being doomed or blessed, harm and benefit, 
all these matters are in the hand of One and One 
Alone, and indeed have been written for man whilst 
he was in his mother's womb. 

If the cause of anxiety is an inner conflict between a 
person's inclinations and the limits that prevent him 
from fulfilling those aspirations, the Qur'aan guides the 
Muslim to follow the truth; it disciplines those 
inclinations and puts them in their proper place. Islam 
does not block the inclinations of the soul and body that 
are based on Fitrah (sound human nature). The Prophet 
of Allaah ^ said, according to a Saheeh Hadeeth: 

k_*pj ^ t*u*ji gjj>'j <-j***h p-^j t^yh f^ 1 u?\} 

[\ - JS -- . \ fr . . . u * . Cr 



302 The Jinn and Human Sickness 

"I sleep and I get up (to pray at night), I fast 
(some days) and I do not fast (other days), and I 
marry women. Whoever turns away from my 
Sunnah is not of me/' 

But each thing is put in its proper place. 

Similarly the acts of worship, such as prayer, 
remembrance of Allaah (Dhikr) and reading the 
Qur'aan, all instill tranquility in the heart and give it 
a connection to the Lord, may He be exalted. They 
give man spiritual energy and dispel his fears and 
feelings of being alone, because they give man a direct 
connection to his Creator and Lord, the One Who is in 
control of his affairs. It is narrated in a Saheeh report 
that if the Prophet $g| was distressed by something, he 
would say: 

"Let us find comfort in prayer, O Bilaal." 
And he said: 

"My delight is in prayer/' 

Prayer was a comfort and a delight to him ji*. 

The Qur'aan and Sunnah are a complete way of life, in 
which is protection and treatment for sickness which 
puts an end to all traces of anxiety. 



♦ ♦ ♦ 



Chapter 4 : Mental and nervous illnesses 303 

Attributes of the 
balanced believer 



The branches of faith: the pious believer is the one 
who is following all the branches of faith. If we want 
to express the completeness of faith, with all its main 
elements and branches, we will find that the best word 
is Taqwa (piety, consciousness of Allaah). The pious 
believer who is following all the branches of faith does 
what Allaah has commanded him and avoids what 
Allaah has forbidden him. 

The word branch refers to a part of something. The 
Prophet #| said: 

«<jU^i jt v^ *Ui3lj ^ Jd>JI 0* ^ ] ^1 ^^ 
''Faith has seventy-odd branches, the highest of 
which is saying Laa ilaaha UUAllaah and the lowest 
of which is removing something harmful from 
the road. And Hay a' (modesty, shyness) is part of 
faith/' 

How great is the need of the Muslims in general, and 
the sick person in particular, to follow all of these 
branches and to know the commands and prohibitions, 
in order to protect and treat himself from the sicknesses 
caused by jinn possession, witchcraft and the evil eye, 
and from all kinds of sickness. 



304 The Jinn and Human Sickness 

List of qualities that 
lead to completeness of faith 

The branches of faith: 

1- Belief in Allaah: in His existence and Oneness, in 
the perfection of His Essence and Attributes; belief 
that everything other than Him is created by Him 

2- Belief in the Messengers of Allaah 

3- Belief in the Books of Allaah 

4- Belief in the angels 

5- Belief in the divine decree 

6- Belief in the Last Day 

7- Love of Allaah 

8- Fear of Allaah 

9- Hope in Allaah 

10- Trust in Allaah 

11- Loving the Prophet ^ 

12- Venerating the Prophet iH and following his 
Sunnah 

13- Sincerity and not showing off 

14- Repentance 

15- Gratitude for the blessings of Allaah 

16- Patience 

17- Mercy, compassion 

18- Haya' (modesty, shyness) 

19- Reading and venerating the Qur'aan 

20- Seeking knowledge and teaching others 

21- Spreading knowledge and teaching others 

22- Du'aa' (supplication) 



Chapter 4 : Mental and nervous illnesses 305 

23- Dhikr (remembering Allaah) and praying for 
forgiveness 

24- Guarding one's tongue and avoiding idle speech 

25- Purifying oneself physically and spiritually 

26- Offering obligatory and Nazvafil prayers 

27- Giving obligatory and Nazvafil Zakaah 

28- Observing obligatory and Nazvafil fasts 

29- Performing obligatory and Nazvafil Hajj 

30- Ftikaaf 

31- Jihad for the sake of Allaah 

32- Guarding the borders for the sake of Allaah 

33- Being careful of one's religious commitment 

34- Offering expiation 

35- Fulfilling vows 

36- Keeping promises 

37- Fulfilling trusts 

38- Prohibition of crimes against people 

39- Refraining from Haraam sources of wealth 

40- Moderation in spending 

41- Protecting honour 

42- Being happy when doing good and sad when 
doing bad 

43- Obeying the ruler 

44- Enjoining what is good and forbidding what is evil 

45- Cooperating in righteousness and piety 

46- Adhering to the way of the Jamaa'ah (the main- 
stream of Islam) 

47- Being just 

48- Honouring one's parents 

49- Upholding the ties of kinship 



306 The Jinn and Human Sickness 

50- Having a good attitude 

51- Reconciling between people 

52- Keeping away from the set limits 

53- Establishing the commands of Allaah 

54- Honouring one's neighbour 

55- Returning the greetings of Salaam 

56- Visiting the sick 

57- Saying Yarhamuk Allaah (May Allaah have mercy 
on you) to one who sneezes 

58- Honouring one's guest 

59- Asceticism (Zuhd) 

60- Protective jealousy (Gheerah) 

61- Generosity 

62- Compassion towards the young and respect 
towards the old 

63- Loving for one's brother what one loves for oneself 

64- Being careful in spending by spending appropri- 
ately 

65- Proper dealing by ensuring that all one's earnings 
are Halaal 

66- Refraining from harming people 

67- Offering the funeral prayer for the dead etc. 

68- Concealing those who have committed sin 

69- Protecting children's rights 

70- Loving for the sake of Allaah 

71- Hating for the sake of Allaah 

72- Humility 

73- Avoiding idle pursuits 

74- Shunning the Kuffaar 

75- Drawing close to people of religious commitment 



Chapter 4 : Mental and nervous illnesses 307 

76- Accepting the divine decree 

77- Removing harmful things from the road 

This list has been selected from a number of Ahaadeeth 
which speak of the branches of faith. 

Al-Shaatibi (may Allaah have mercy on him) gave a 
list of commands and prohibitions which included 
every good characteristic that is enjoined in the 
Qur'aan and Sunnah, and every bad characteristic 
which is forbidden in the Qur'aan and Sunnah, but the 
list does not include what is of a specific nature, such 
as prayer and Zakaah, avoiding sins that are 
punishable by the Hudood punishments, and specific 
things that are prohibited. What 1 wanted to include is 
every command and prohibition in general. This list 
draws up a way of reforming and purifying souls, and 
it calls us to draw closer to Allaah by means of Nazvafil 
acts of worship. 

There follows the list chosen by Al-Shaatibi of general 
commands: 

The most important characteristics enjoined in 
general terms: 

1- Justice 

2- Kindness 

3- Fulfilling promises 

4- Showing tolerance and forgiveness 

5- Turning away from one who is ignorant 

6- Patience 

7- Gratitude 

8- Helping relatives and the poor and needy 

9- Being moderate in abstaining and spending 



308 The Jinn and Human Sickness 

10- Responding in the way that is better 

11- Fear (of Allaah) 

12- Hope (in Allaah) 

13- Devotion to Allaah 

14- Being fair in weighing and measuring 

15- Following the Straight Path 

16- Remembering Allaah (Dhikr) 

17- Righteousness 

18- Responding to the call of Allaah 

19- Fearing Allaah 

20- Being humble towards the believers 

21- Da'wah for the sake of Allaah 

22- Making Du'aa' for the believers 

23- Sincerity 

24- Delegating one's affairs to Allaah 

25- Turning away from idle speech 

26- Keeping trusts 

27- Praying at night (Qiyaatn Al-layl) 

28- Supplication and beseeching 

29- Putting one's trust in Allaah 

30- Not being too concerned with worldly things 

31- Seeking the Hereafter 

32- Turning to Allaah 

33- Enjoining what is good 

34- Forbidding what is evil 

35- Taqwa 

36- Humility 

37- Expressing one's need of Allaah 

38- Purity of heart 

39- Ruling according to the truth 



Chapter 4 : Mental and nervous illnesses 309 

40- Following that which is good 

41- Repentance 

42- Fear of Allaah 

43- Testifying when required to do so 

44- Shunning the ignorant 

45- Seeking refuge with Allaah from the whisper of the 
Shaytaan 

46- Venerating Allaah 

47- Reminding others 

48- Speaking of blessings 

49- Reading the Qur'aan 

50- Cooperating in truth 

51- Fear of punishment 

52- Hope of reward 

53- Always being sincere 

54- Remembering that Allaah is watching 

55- Speaking words of truth 

56- Hastening to do good 

57- Controlling one's anger 

58- Upholding the ties of kinship 

59- Referring to Allaah and His Messenger in cases of 
dispute 

60- Submitting to the command of Allaah 

61- Being steadfast 

62- Keeping sclent 

63- Relying on Allaah 

64- Reconciling between people 

65- Loving for the sake of Allaah 

66- Being harsh with the Kuffaar 

67- Being compassionate towards the believers 



310 The Jinn and Human Sickness 

68- Charity [1] 

List of major sins that have to do with one's inward 
attitude 

1- Associating others with Allaah (Shirk) 

2- Minor Shirk (showing off) 

3- Hidden anger, grudges and envy 

4- Arrogance, self-admiration and showing off 

5- Deceit 

6- Hypocrisy 

7- Wronging others 

8- Turning away from people out of arrogance and 
scorning them 

9- Indulging in that which is of no benefit 

10- Greed 

11- Fear of poverty 

12- Being angry with the divine decree 

13- Looking at the rich and venerating them because of 
their richness 

14- Mocking the poor because of their poverty 

15- Stinginess 

16- Competing in worldly gains and showing off 

17- Adorning oneself for others with things with 
which it is forbidden to adorn oneself 

18- Compromising religious principles 

19- Loving to be praised for what one has not done 

20- Being reoccupied with the faults of others whilst 
ignoring one's own faults 

21- Forgetting blessings 



[13 



Al-Muwaafaqaat by Al-Shaatibi, 3/135. 



Chapter 4 : Menta] and nervous illnesses 311 

22- Strong feelings for religions other than the religion 
of Allaah 

23- Not accepting the decree of Allaah 

24- Not taking the rights and commands of Allaah 
seriously 

25- Mocking the slaves of Allaah, looking down on 
them and despising them 

26- Following whims and desires, and turning away 
from the truth 

27- Cheating and deceiving 

28- Desiring the life of this world 

29- Being stubborn in rejecting the truth 

30- Thinking badly of Muslims 

31- Not accepting the truth because it goes against 
one's own whims and desires, or hating those who 
speak the truth 

32- Rejoicing in sin 

33- Persisting in sin 

34- Loving to be praised for doing acts of worship 

35- Being content with the life of this world 

36- Forgetting Allaah and the Hereafter 

37- Being angry when one is offended and avenging 
oneself even when one is in the wrong 

38- Feeling safe from the plot of Allaah by getting 
carried away in sin and relying on Allaah' s mercy 

39- Despairing of the mercy of Allaah 

40- Thinking badly of Allaah 

41- Despairing of the mercy of Allaah 

42- Acquiring knowledge for worldly gain (showing 
off) 

43- Concealing knowledge 



312 The Jinn and Human Sickness 

44- No acting upon one's knowledge 

45- Showing off one's knowledge out of pride 

46- Undermining the position of the scholars and 
belittling them, 

47- Deliberately telling lies about Allaah 

48- Deliberately telling lies about the Messenger of 
Allaah jg 

49- Introducing bad ways 

50- Abandoning the Sunnah 

51- Not believing in the divine decree 

52- Not fulfilling promises 

53- Loving wrongdoing or evildoing 

54- Hating the righteous 

55- Offending the close friends of Allaah and taking 
them as enemies 

56- Cursing time 

57- Saying a word that could cause a great deal of 
mischief and harm 

58- Being ungrateful for blessings 

59- Showing evil behaviour and foul language so as to 
make people fear you and avoid your evil 



♦ ♦ ♦ 



Chapter 4 : Mental and nervous illnesses 313 

List of things that are forbidden in general terms 

Characteristics that are forbidden in the Noble 
Qur'aan in general terms, in the order in which they 
were selected by Al-Shaatibi: 

I- Zulm (wrongdoing, oppression) 
2~ Immorality 

3- Consuming the wealth of orphans 

4- Following misleading paths 

5- Extravagance and waste 

6- Stinginess 
7~ Sin 

8- Negligence 

9- Arrogance 

10- Being content with this world rather than the 
Hereafter 

II- Feeling safe from the plot of Allaah 

12- Splitting into factions on the basis of whims and 
desires 

13- Transgressing and despairing of the mercy of 
Allaah 

14- Being ungrateful for blessings 

15- Rejoicing in this world 

16- Being proud of worldly accumulation 

17- Loving this world 

18- Giving less in weights and measures 

19- Spreading corruption on earth 

20- Following one's forefathers blindly 

21- Tyranny 

22- Feeling at ease with wrongdoers 

23- Turning away from Dhikr (remembrance of Allaah) 



314 The Jinn and Human Sickness 

24- Breaking promises 

25- Doing evil 

26- Disobeying one's parents 

27- Extravagance 

28- Following conjecture 

29- Walking on the earth with conceit and arrogance 

30- Obeying one who follows his whims and desires 

31- Associating others in worship with Allaah 

32- Following whims and desires 

33- Preventing others from following the way of 
Allaah 

34- Committing crimes 

35- Forgetfulness 

36- Transgression 

37- Bearing false witness 

38- Lying 

39- Religious extremism 

40- Despair 

41- Showing off 

42- Being content with this world 

43- Following whims and desires 

44- Overburdening oneself 

45- Mocking the signs of Allaah 

46- Seeking a hasty response in Du'aa' 

47- Praising oneself 

48- Name calling 

49- Greed 

50- Panic 

51- Confusion 

52- Reminding others of favours 



Chapter 4 : Mental and nervous illnesses 315 

53- Miserliness 

54- Slandering and backbiting 

55- Being careless about prayer 

56- Showing off 

57- Not lending to others 

58- Selling the signs of Allaah for a small price 

59- Dressing truth as falsehood 

60- Concealing knowledge 

61- Hardheartedness 

62- Following in the footsteps of the Shaytaan 

63- Deliberately taking risks that could be fatal 

64- Following charity with reminders and annoyance 

65- Following ambiguous texts 

66- Taking Kaafirs as close friends 

67- Loving praise for what one has not done 

68- Envy 

69- Refusing to accept the laws of Allaah 

70- Accepting the rule of a tyrant 

71- Feeling weak before enemies and traitors 

72- Accusing an innocent person of sin 

73- Opposing Allaah and His Messenger 

74- Following a path other than that of the believers 

75- Turning away from the straight path 

76- Uttering evil in public 

77- Cooperating in sin and transgression 

78- Ruling by something other than that which Allaah 
has revealed 

79- Accepting bribes to avoid ruling according to 
Sharee'ah 

80- Enjoining evil 



316 The Jinn and Human Sickness 

81- Forbidding good 

82- Forgetting Allaah 

83- Hypocrisy 

84- Worshipping Allaah as it were upon the edge (i.e. 
in doubt) 

85- Thinking badly of others 

86- Spying 

87- Backbiting 

88- False oaths 



♦ ♦ ♦ 



Chapter 5 



Strong protection against the evil 
devils and stubborn tyrants 



• Dhikr for morning and afternoon 

• Various Dhikrs 



Chapter 5 



Strong protection against the evil 
devils and stubborn tyrants 

Dhikrs for Morning and Afternoon 

The Muslim should recite these Dhikrs after Fajr prayer 
and after 'Asr prayer, until sunset. 

They are a strong fortress for the one who persists in 
reciting them at these times, and the Shaytaan will find 
no way to affect him; 

Al-Faatihah : 

"In the Name of Allaah, the Most Gracious, the 

Most Merciful." 

-» v — '- y y y ->-' s ^ "" > ' ' ' 

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"All the praises and thanks be to Allaah, the Lord of 
the 'Aalameen (mankind , jinn and all that exists). 



320 The Jinn and Human Sickness 

The Most Gracious, the Most Merciful. The Only 
Owner (and the Only Ruling Judge) of the Day of 
Recompense (i.e. the Day of Resurrection) You 
(Alone) we worship, and You (Alone) we ask for help 
(for each and everything). Guide us to the Straight 
Way. The way of those on whom You have bestowed 
Your Grace, not (the way) of those who earned Your 
Anger, nor of those who went astray . " 

(Al-Faatihah 1:1-7) 

In the Name of Allaah, the most Gracious, the 
most Merciful: 

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/U L>$\j <4* u? J^ C ©1 4>* ^ ^U5i <£$* 

" Alif-Laam-Meem . [These letters are one of the 
miracles of the Qur'aan and none but Allaah (Alone) 
knows their meanings.] This is the Book (the 
Qur'aan), whereof there is no doubt, a guidance to 
those who are Al-Muttaqoon [the pious believers of 
Islamic Monotheism who fear Allaah much (abstain 
from all kinds of sins and evil deeds which He has 
forbidden) and love Allaah much (perform all kinds of 
good deeds which He has ordained)]. Who believe in 
the Ghayb (the unseen) and perform As-Salaah 
(Iqaamat-as-Salaah) , and spend out of what we have 
provided for them [i.e. give Zakaah, spend on 
themselves, their parents , their children, their wives, 



Chapter 5 : Strong protection against the evil devils . . . 321 

and also give charity to the poor and also in Allaah's 
Cause - Jihad]. And who believe in (the Qur'aan and 
the Sunnah) which has been sent down (revealed) to 
you (Muhammad) and in that which were sent down 
before you [the Tawraat (Torah) and the Injeel 
(Gospel)] and they believe with certainty in the 
Hereafter. (Resurrection, recompense of their good 
and bad deeds, Paradise and Hell) . They are on (true) 
guidance from their Lord, and they are the success- 
ful/' 

(Al-Baqarah 2:1-5) 

And Allaah says: 

ii*# && 2 *i A "* is *4 &0 

"And your Ilaah (God) is One Uaah (God- Allaah), 
Laa ilaaha ilia Huwa (there is none who has the right 
to be worshipped but He), the Most Gracious, the 
Most Merciful/' 

And Allaah says: 

(Al-Baqarah 2:163) 

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"Allaah! Laa ilaaha ilia Huwa (none has the right to 
be worshipped but He), Al-Hayyul-Qayyoom (the 
Ever Living, the One Who sustains and protects all 
that exists) . Neither slumber nor sleep overtakes Him . 
To Him belongs whatever is in the heavens and 



322 The Jinn and Human Sickness 

whatever is on the earth . Who is he that can intercede 
with Him except with His Permission? He knows 
what happens to them (His creatures) in this world, 
and what will happen to them in the Hereafter. And 
they will never compass anything of His Knowledge 
except that which He wills. His Kursiy (Footstool) 
extends over the heavens and the earth, and He feels 
no fatigue in guarding and preserving them. And He 
is the Most High, the Most Great/' 

(Al-Baqarah 2:255) 

And Allaah says: 

"The Messenger (Muhammad) believes in what has 
been sent down to him from his Lord, and (so do) the 
believers. Each one believes in Allaah, His Angels, 
His Books, and His Messengers. (They say,) We 
make no distinction between one another of His 
Messengers' - and they say, We hear, and we obey. 
(We seek) Your forgiveness , our Lord, and to You is 
the return (of all) J Allaah burdens not a person 
beyond his scope. He gets reward for that (good) 
which he has earned, and he is punished for that (evil) 
which he has earned. 'Our Lord! Punish us not if we 
forget or fall into error, our Lord! Lay not on us a 



Chapter 5 : Strong protection against the evil devils . . . 323 

burden like that which You did lay on those before us 
(Jews and Christians); our Lord! Put not on us a 
burden greater than we have strength to bear. Pardon 
us and grant us forgiveness . Have mercy on us. You 
are our Mawlaa (Patron, Supporter and Protector) 
and give us victory over the disbelieving people/ " 

(Al-Baqarah 2:285-286) 

And Allaah says: 

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iU^\ i$\ 2 *i ill v 

"Allaah bears witness that Laa ilaaha ilia Huwa (none 
has the right to be worshipped but He), and the 
angels, and those having knowledge (also give this 
witness); (He always) maintains His creation in 
justice. Laa ilaaha ilia Huwa (none has the right to be 
worshipped but He), the All-Mighty, the All-Wise." 

(Aal 'Imraan 3:18) 

And Allaah says: 

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UXX\ Uj & £C >V5 i&f 2 tf ifii 0^ ijifc 
% o <U£S\ Ik V m[ bitj 6j£ ^3j 1>3 o 

"Indeed, your Lord is Allaah, Who created the 
heavens and the earth in Six Days, and then He rose 
over (Istawa) the Throne (really in a manner that suits 
His Majesty) . He brings the night as a cover aver the 



324 The Jinn and Human Sickness 

day, seeking it rapidly, and (He created) the sun, the 
moon, the stars subjected to His Command. Surely, 
His is the creation and commandment. Blessed is 
Allaah, the Lord of the 'Aalameen (mankind, jinn and 
all that exists)! Invoke your Lord with humility and in 
secret. He likes not the aggressors. And do not do 
mischief on the earth, after it has been set in order, 
and invoke Him with fear and hope. Surely, Allaah's 
Mercy is (ever) near unto the good doers/' 

(Al-A'raaf 7:54-56) 

And Allaah says: 

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''Verily, there has come unto you a Messenger 
(Muhammad) from amongst yourselves. It grieves 
him that you should receive any injury or difficulty. 
He (Muhammad ) is anxious over you; for the 
believers (he is) full of pity, kind, and merciful. But if 
they turn away, say (O Muhammad): "Allaah is 
sufficient for me. Laa ilaaha ilia 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 9:128-129) 

And Allaah says: 

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Chapter 5 : Strong protection against the evil devils . . . 325 

"So glorify Allaah [above all that (evil) they associate 
with Him (O believers)], when you come up to the 
evening [i.e. offer the (Maghrib) sunset and (Ishaa') 
night prayers], and when you enter the morning [i.e. 
offer the (Fajr) morning prayer]. And His are all the 
praises and thanks in the heavens and the earth; and 
(glorify Him) in the afternoon (i.e. offer f Asr prayer) 
and when you come up to the time, when the day 
begins to decline (i.e. offer Zuhr prayer). (Ibn 
'Abbaas said: 'These are the five compulsory 
congregational prayers mentioned in the 
Qur'aan/) He brings out the living from the dead, 
and brings out the dead from the living. And He 
revives the earth after its death . And thus shall you be 
brought out (resurrected)." 

(Al-Room 30:17-19) 

And Allaah says: 

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o S^j #& fofei o u£ $ at && yff <3l 

"By those (angels) ranged in ranks (or rows). By 
those (angels) who drive the clouds in a good way. By 
those (angels) who bring the Book and the Qur'aan 
from Allaah to mankind . Verily, your llaah (God) is 
indeed One (i.e. Allaah); Lord of the heavens and of 
the earth, and all that is between them, and Lord of 
every point of the sun's risings. Verily, We have 
adorned the near heaven with the stars (for beauty) . 



326 The Jinn and Human Sickness 

And to guard against every rebellious devil, They 
cannot listen to the higher group (angels) for they are 
pelted from every side. Outcast, and theirs is a 
constant (or painful) torment. Except such as snatch 
away something by stealing, and they are pursued by 
a flaming fire of piercing brightness/' 

(Al-Saqffaat 37:1-10) 

And Allaah says: 

'Haa . Meem . /TTiese /enters are one o/ tfie miracles of 
the Qur'aan, and none but Allaah (Alone) knows 
their meanings.] The revelation of the Book (this 
Qur'aan) is from Allaah, the All Mighty, the All 
Knower. The For giver of sin, the Acceptor of 
repentance, the Severe in punishment, the Bestower 
(of favours) . Laa ilaaha ilia Huwa (none has the right 
to be worshipped but He), to Him is the final return . " 

(Ghaafir 40:1-3) 

And Allaah says: 

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"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, 



Chapter 5 : Strong protection against the evil devils . . . 327 

smokeless flames of fire and (molten) brass, and you 
will not be able to defend yourselves . " 

(Al-Rahmaan 55:33-35) 

"A'oodhu Billaah il-samee' il-'aleem min Al-Shaytaan 
il-rajeem 

(I seek refuge with Allaah, the All-Hearing, All- 
Knowing, from the accursed Shay taan) — three 
times/' 

And Allaah says: 

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£ Siiif; ^ilf ^ ^ n ^1 ^ ^ ^ 

Jijjilt &S\ j> \ 2{ ^ s^&\ *& > o JL^T#5T 
& S^i j^i ilSJT i^Jf ^iilT ^K j^ji 

"H«d We sent down this Qur'aan on a mountain, you 
would surely have seen it humbling itself and rent 
asunder by the fear of Allaah. Such are the parables 
which We put forward to mankind that they may 
reflect. He is Allaah, beside Whom Laa ilaaha ilia 
Huwa (none has the right to be worshipped but He) 
the All-Knower of the unseen and the seen . He is the 
Most Gracious, the Most Merciful. He is Allaah, 
beside Whom Laa ilaaha ilia Huwa (none has the right 
to be worshipped but He), the King, the Noble, the 
One Free from all defects, the Giver of security, the 
Watcher over His creatures, the All-Mighty, the 



328 The Jinn and Human Sickness 

Compeller, the Supreme. Glory be to Allaahl (High is 
Re) above all that they associate as partners with 
Him. He is Allaah, the Creator, the Inventor of all 
things, the Bestower of forms . To Him belong the Best 
Names . All that is in the heavens and the earth glorify 
Him. And He is the All-Mighty, the All-Wise/' 

(AUHashr 59:21-24) 

And Allaah says: 

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"(He Alone is) the Lord of the east and the west; Laa 
ilaaha ilia Huwa (none has the right to be worshipped 
but He). So take Him Alone as Wakeel (Disposer of 
your affairs)/' 

(Al-Muzzammil 73:9) 

And Allaah says: 

"Say (O Muhammad): He is Allaah, (the) One. 
Allaah us Samad [Allaah - the Self Sufficient Master, 
Whom all creatures need, (He neither eats nor 
drinks)]. He begets not, nor was He begotten. And 
there is none coequal or comparable unto Him." 

(Al-Ikhlaas 112) -three times 

"Say ; I seefc re/wge loftf* (Allaah), the Lord of the 
daybreak, from the evil of what He has created, and 



Chapter 5 : Strong protection against the evil devils . . . 329 

from the evil of the darkening (night) as it comes with 
its darkness; (or the moon as it sets or goes away), 
and from the evil of those who practise witchcraft 
when they blow in the knots, and from the evil of the 
envier when he envies/' 

(Al-Falaq 113) -three times 

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"Say: I seek refuge with (Allaah) the Lord of 
mankind, the King of mankind - , the Haah (God) 
of mankind, from the evil of the whisperer (devil who 
whispers evil in the hearts of men) who withdraws 
(from his whispering in one's heart after one 
remembers Allaah). Who whispers in the breasts of 
mankind. Of jinn and men/ 1 

(An-Naas 114)— three times 

"Bismillaah illaahi laa yadurru ma' a ismihi shay'un 
fil-ard wa la fi'l-sama' wa huwa Al-samee' ul-'aleem 
(In the Name of Allaah with Whose name 
nothing is harmed on earth nor in heaven, and 
He is the All-Hearing, All-Knowing)' three 
times/ 7 

"A'oodhu hi kalimaat Allaah il-taammah min sharri 

ma khalaqa 

(I seek refuge in the perfect words of Allaah from 



330 The Jinn and Human Sickness 

the evil of that which He has created), three 
times" 

... * \ • * % \ * * li . > f ^ i i " 1 1 1 i ' ' ' • " 

"A'oodhu bi kalimaat-illaah il-taammati min ghada- 
bihi wa 'iqaabihi wa min sharri 'ibaadihi wa min 
hamazaat Alshayaateen wa an yahduroon 
(I seek refuge in the perfect words of Allaah from 
His wrath and punishment, and from the evil of 
His slaves, and from the whispers of the devils 
and from their being present)/' 

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ni ai v jj cji j4ui 4^5 l: >- j>: u> mi 

Mil *Li U t^JiiJl ^^Jl <— »j cJlj c-J5^? dllU tcJl 

"A'oodhu hi kalimaat-illaah il-taammati, min sharri 
ma yanzilu min Al-samaa'i wa ma ya'ruj fka, wa 
min sharri ma dhara'a fi'l-ardi wa min sharri ma 
yakhruju minha, wa min sharri fitnati'l-layli wa'l- 
nahaar, wa min sharri tawaariq il-layli wa'l-nahaar, 
ilia taariqin yatruqu bi khayr, ya Rahmaan. Allaa- 
humma anta rabbiy, laa ilaaha ilia anta, 'alayka 
tawwakaltu wa anta rabb Al-'arsh il-'azeem. Ma 



Chapter 5 : Strong protection against the evil devils . . . 331 

shaa'a Allaahu kaana wa ma lam yasha lam yakun wa 
laa hazvla wa laa quwwata ilia Billaah il-'Aliy il~ 
'Azeem> A'lamu anna Allaaha 'a\a kulli shay' in 
qadeer wa anna Allaaha qad ahaata bi kulli shay'in 
'ilman 

(I seek refuge in the perfect words of Allaah 
which no righteous or evildoer can fully com- 
prehend, from the evil of that which He has 
created and brought into being, and from the evil 
of that which descends from the heavens, and 
from the evil of that which ascends therein, and 
from the evil of that which He has created on 
earth, and from the evil of that which emerges 
therefrom, and from the evil of the trials of night 
and day, and from the evil of those who come at 
night, except those who bring good, O Most 
Merciful O Allaah, You are my Lord, there is no 
god but You. In You have I put my trust and You 
are the Lord of the mighty Throne. Whatever 
Allaah wills happens and whatever He does not 
will does not happen. There is no power and no 
strength except with Allaah. I know that Allaah is 
Able to do all things and that Allaah has 
encompassed all things with His knowledge)/' 

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^j^jj yi3 ^G^ >^> j4^ * js*j j*\j j? 1 ?^ 



332 The Jinn and Human Sickness 

"Allaahumma inni a'oodhu bika min sharri nafsi wa 
min sharri kulli daabbatin anta aakhidhun bi 
naasiyatiha, inna rabbiy 'ala siraatin mustaqeem. 
Allaahumma inni as'aluka Al-'aafiyahfi'l-dunya wa'l- 
aakhirah. Allaahumma inni as'aluka AWafiv wa'l- 
'aafiyah fi deeni wa dunyaaya wa ahli wa maali. 
Allaahumma astur 'awraati wa aamin raw'aati. 
Allaahumma ihfazni min bayna yadayya wa min 
khalfi wa 'an yameeni wa 'an shimaali wa min fawqi 
wa a'oodhu bi 'azamatika an ughtaala min tahti 
(O Allaah, I seek refuge with You from the evil of 
my own self and from the evil of every creature 
You seize by the forelock (i.e„ have full control 
over). Verily my Lord is on a straight path. O 
Allaah, I ask You for well-being in this world and 
in the Hereafter. O Allaah, I ask You for 
forgiveness and well-being in my religious and 
worldly affairs, and my family and my wealth. O 
Allaah, conceal my faults and keep me safe from 
the things that I fear. O Allaah, protect me from 
the front and from behind, and on my right and 
on my left and from above, and I seek refuge in 
Your greatness from receiving unexpected harm 
from below me [being swallowed up by the 
earth])/' 

^L£i u £ i* II iji\ oj&ii u &x*£ && J* 
*M ^ % * J j*& J£k *jfc & &&* ^ % fi 



Chapter 5 : Strong protection against the evil devils . . . 333 

"Allaahumma Anta Rabbee laa ilaah ilia Anta, 
khalaqtani wa ana 'abduka wa ana f ala 'ahdika wa 
wad'ika maa asta'tu, a'oodhu bika min sharri ma 
sana'tu aboo'u laka hi ni'matika 'alayya wa aboo'u 
laka bi dhanbi, faghfir li fa innahu laa yaghfir Al- 
dhunoob ilia anta 

(O Allaah, you are my Lord. None has the right 
to be worshipped but You. You created me and I 
am Your slave, and I am faithful to my covenant 
and my promise (to You) as much as I can. I seek 
refuge with You from all the evil I have done. I 
acknowledge before You all the blessings You 
have bestowed upon me, and I confess to You all 
my sins. So I entreat You to forgive my sins, for 
nobody can forgive sins except You)." 

CJj^-UaJlj cJj>JL OyiSj ^o-J^j (t .Jv-H 4)L OJJoU' 

"Aamantu Billaah il-'Azeem wahdahu wa kafartu bi'l- 
jibti wa'l-taaghoot wa astamsaktu bi'l-'urwat il- 
wuthqa allati la infisaam laha wa Allaahu samee'un 
'aaleem 

(I believe in Allaah the Almighty Alone, and I 
disbelieve in all false deities, and I have grasped 
the most trustworthy handhold that will never 
break, and Allaah is All-Hearing, All-Knowing)/' 

"Astaghfir- Allaah Al-Azeem allaadhi laa ilaaha ilia 



334 The Jinn and Human Sickness 

huwa Al-Hayyu AUQayyoom wa atoobu ilayh 
(I seek the forgiveness of Allaah, besides Whom 
there is no other god, the Ever-Living, Eternal, 
and I repent to Him) — three times/' 

*r&&\ ^>Ji i>j jkj lis >- d* j* ^i $\ ^ ^ 

"Radeena billaahi rabban wa btl-Islami deenan wa bi 
Muhammadin (S) nabiyyan, hasbi Allaah laa ilaaha 
ilia huwa, 'alayhi tawakkaltu wa huwa rabb Al-'arsh 
il-'azeem 

(We are content with Allaah as our Lord, Islam as 
our religion and Muhammad ( jf|) as our Prophet; 
Allaah is sufficient for me, besides Whom there is 
no other god; in Him do I put my trust and He is 
the Lord of the Mighty Throne) — seven times/' 

ilUJi Hj tviiiiJi SJ 44J iL^i N IjJ^j fti ^ ill ^» 

"Laa ilaaha ill- Allaah wahdahu laa shareeka lah, 
lahu'l-mulk wa lahu'l-hamd wa huwa 'ala kulli 
shay' in qadeer 

(There is no god but Allaah alone, with no 
partner or associate; His is the Dominion, to Him 
be all praise, and He is able to do all things) —one 
hundred times/' 

"Subhaan Allaah wa bi hamdih 
(Glory and praise be to Allaah) — one hundred 
times/' 



Chapter 5 : Strong protection against the evil devils . . . 335 

"Astaghfir Allaah wa atoobu ilayh 
(I seeks the forgiveness of Allaah and I repent to 
Him) — one hundred times/ 7 

Jl ^j jI^ Ji ii^i; J4JJI tj^i>J Jl Jij ^1^1 

"Allaahumma salli 'ala Muhammadin wa 'ala aali 
Muhammadin kamaa salayta 'ala aali Ibraaheem, 
AllaahUmmah baarik 'ala Muhammadin wa 'ala aali 
Muhammadin kamaa baarakta 'ala aali Ibraaheem fi'l- 
'aalameen innaka Hameedun Majeed 
(O Allaah, send prayer upon Muhammad and 
upon the family of Muhammad, as You sent 
prayers upon the family of Ibraaheem. O Allaah, 
send blessings upon Muhammad and upon the 
family of Muhammad, as You sent blessings 
upon the family of Ibraaheem among the nations; 
You are indeed Worthy of Praise, Full of 
Glory) — ten times/' 

4 ^j^ ^JJ 4 ^J^ ^JJ ^^ *^ 5*^-^3 ^ j^ 5 ^-*^ 

"Subhaan Allaah wa bi hamdihi 'adada khalqihi wa 

ridaa nafsihi wazinata 'arshihi wa midaada kalimaa- 

tihi 

(Glory be to Allaah and praise be to Him (as 

great as) the number of His creatures, the extent 



336 The Jinn and Human Sickness 

of His satisfaction, the weight of His domain and 
the ink (needed to write down His countless) 
signs (of presence, omnipotence and grace) — 
three times/ 7 

hl^\ (l^J :jju jLldl Jj) U^J\ J\ fjLu 
%\ oil ilH ciuU l^Jrj iu> &J-j ili&SU J^l\j 

"Allaahumma inni asbahtu (in the evening : amsaytu) 
ushhiduka wa ushhidu malaa'ikataka wa hamalat 
'arshika wa jamee' khalqaka, innaka anta Allaah, laa 
ilaaha ilia anta wahdaka laa shareeka lak, wa anna 
Muhammadan 'abduka wa rasooluka - 
(O Allaah, I have reached the morning (in the 
evening: I have reached the evening) and I call 
upon You, Your angels and the bearers of Your 
Throne to witness that You are Allaah, there is no 
god except You, with no partner or associate, and 
that Muhammad is Your slave and Messen- 
ger)— four times/ 7 

(J^l :<Jjij *LHJl J$j ) ^w*' U Jh-UI jj-^II ^^1j 
"Allaahumma bika asbahnaa wa bika amsaynaa wa 



Chapter 5 : Strong protection against the evil devils . . . 337 

bika nayha wa bika namoot wa ilayka Al-nushoor. Ma 
asbaha (in the evening: ma amsa) bi min ni'mah aw bi 
ahadin min khalqika fa minka wahdaka laa shareeka 
\ak,fa laka'l-hamd wa laka'l-shukr. Allaahumma inni 
asbahatu (in the evening : inni amsaytu) minka fi 
ni' matin wa 'aafiyah wa sitr, fa atimma 'alayya 
ni'mataka wa 'aafiyataka wa sitr oka fi'l-dunya wa'l- 
aakhirah 

(O Allaah, by Your leave we have reached the 
morning and by Your leave we have reached the 
evening, by Your leave we live and die, and unto 
You is our resurrection. Whatever blessing I have 
or any of Your creatures has in the morning (or in 
the evening) is from You alone, and You have no 
partner or associate. To You be praise and 
thanks. O Allaah, I have reached the morning 
(in the evening: the evening) with blessing, well- 
being and concealment from You, so complete for 
me Your blessing, well-being and concealment in 
this world and in the Hereafter) — three times/' 



tA*>liiVl ijai ^Js> (t^lil 'Jyb pLLUI ijbj) 

n <b Jiuiij 4 4) JiiiSt (jl:\) £*\j (liiib i^wf 

iJLi j*S ^ (iL ij^lj teJiij U ^f^J (^AIUl : <-)j^e *Ll^Jl 



338 The Jinn and Human Sickness 

"Asbahna (amsayna) 'ala fitrat il-Islam wa 'ala 
kalimat il-ikhlaas, wa 'ala deeni nabiyyina Muham- 
mad ($$) wa 'ala millati abeena Ibraaheema haneefan 
musliman wa ma kaana min Al-mushrikeen . Asbahna 
(amsayna) wa asbaha (amsaa) Al-mulku Lillaahi wa'l- 
hamdu Lillaahi wa laa ilaaha ill-Allaah wahdahu laa 
shareeka lah f lahu'l-mulk wa lahu'l-hamd wa huwa 
f ala kulli sliay'in qadeer. Rabbiy as'aluka khayra 
hadha'l-yawm (Al-laylah) wa khayra ma ba'dahu, wa 
a'oodhu bika min sharri hadha'l- yawm (Al-laylah) wa 
sharri ma ba'dahu. Rabbiy 'a'oodhu bika min Al- 
kasali. Rabbiy a'oodhu bika min soo' il-kibar. Rabbiy 
a'oodhu bika min 'adhaabinfi'l-naarwa 'adhaabinfi'l- 
qabr 

(We rise upon the Fitrah of Islam, and the word of 
pure faith, and the religion of our Prophet 
Muhammad (sl|) and the religion of our 
forefather Ibraaheem, who was a Muslim and 
of true faith, and was not of those who associate 
others with Allaah. We have reached the morn- 
ing (evening) and at this very time unto Allaah 
belongs all sovereignty, and all praise is for 
Allaah. There is no god but Allaah alone, with no 
partner or associate. His is the Dominion, to Him 
be praise, and He has power over all things. My 
Lord, I ask You for the good of this day (night) 
and what comes after it, and I seek refuge in You 
from the evil of this day (night) and what comes 
after it. My Lord, I seek refuge in You from 



Chapter 5 : Strong protection against the evil devils . . . 339 

laziness. My Lord, I seek refuge in You from old 
age. My Lord, I seek refuge in You from torment 
in the Fire and torment in the grave)/' 

«ol£-3<i) U^J^^wJUj j\£l\j J^J*j j^^'j J^'j 

"Asbahna (amsayna) wa asbaha (amsaa) Al-mulk 
Lillaahi wa'l-kibriya' wa'Wazmah wa'l-khalq wa'Al- 
amr zva'l-layl wa'l-nahaar wa ma yad-ha fihima 
Lillaahi wahdahu 

(We have reached the morning (evening) and at 
this very time unto Allaah belongs all dominion, 
pride, might, power of creation, command, night 
and day and whatever happens in them belongs 
to Allaah alone)" 

ikijb c£t>u (J&) ji#i lii jjf J^i J4iji» 

"Allaahumma ij'al awwala haadha'l-nahaar (Al-layl) 
salaahan wa awsatahu falaahan wa aakhirahu najaa- 
han, asaluka khayra Al-dunya wa khayr Al-aakhirah 
ya arham Al-raahimeen 

(O Allaah, make the beginning of this day 
goodness, its middle success and its end prosper- 
ity. I ask you for the good of this world and the 
good of the Hereafter, O Most Merciful of those 
who show mercy)/ 7 



340 The Jinn and Human Sickness 

J& i>\J-\ id <bl d\j 4^»J5 jJ^ JS Jlp 4I1I j! lip! 

"Subhaan Allaah wa hi hamdih, wa laa quwwata ilia 
Billaah, ma shaa'a Allaahu kaana wa ma lam yasha' 
lam yakun wa laa hawla wa laa quwwata ilia Billaah 
il J aliy il-'azeem. A'lamu anna Allaaha 'ala kulli 
shay'in qadeer wa anna Allaaha qad ahaata bi kulli 
shay'in 'ilman 

(Glory and praise be to Allaah, and there is no 
strength except with Allaah. Whatever Allaah 
wills happens and whatever He does not will 
does not happen. There is no power and no 
strength except with Allaah, the Most High, the 
Almighty. I know that Allaah is Able to do all 
things and that Allaah has encompassed all 
things with His knowledge)/' 

/J Allaahumma anta khalaqtani wa anta tahdeeni wa 
anta tut'imuni wa anta tasqeeni wa anta tumeetuni 
wa anta tuhyeeni 

(O Allaah, You created me, You guide me, feed 
me and give me to drink; You will cause me to 
die and bring me back to life)/' 

^ ^ il S>f 4cJf Nl ill N M 1^1 c^j .^ 51 



Chapter 5 : Strong protection against the evil devils . . . 341 

"Allaahumma 'Aalim Al-ghaybi wa'l-shahaadah , 
Faatir Al-samawaati wa'Uard Rabba kulli shay'in wa 
Maleekahu, ashhadu an laa ilaaha ilia anta, a'oodhu 
bika min sharri nafsi wa min sharr il-Shaytaan wa 
sharakihi, wa an aqtarifa 'ala nafsi soo'an aw ajurrahu 
'ala muslimin 

(O Allaah, Knower of the unseen and the seen, 
Creator of the heavens and the earth, Lord and 
Sovereign of all things. I bear witness that there is 
no god except You. I seek refuge with You from the 
evil of my own self and from the evil and traps of 
the Shaytaan, and from committing any sin against 
my own self or bringing evil upon any Muslim)/' 

J*-l c-1 *jb JS j- ^j ^ ^ ^ ^ aj*-l 'Ol^illj 

^-lli ^^1 cJlj tJj^i Jills ^-Ili Jj Ml cJl tl^l^lL 
^di cJfj iS^i iii> <>ii >&l cJfj cX^Jl i&u 

'Allaahumma Rabb Al-samaawaati Al-sab'i wa Rabb 
AWArsh il-'Azeem, Rabbana wa Rabba kulli shay'in, 
faaliq Al-habb wa'Vnawa wa munazzil Al-Tawraata 
wa'l-Injeeli wa'l-Turaan, a'oodhu bika min sharri 
kulli shay'in anta aakhidhun bi naasiyatihi. Allaa- 
humma anta Al-awwalfa laysa qablaka shay'un, wa 
anta Al-aakhirfa laysa ba'daka shay'un. Wa anta Al- 
zaahirfa laysa fawqaka shay'un wa anta Al-baatinfa 
laysa doonaka shay'un. Iqdi 'annaa Al-dayna wa 
aghninaa min Al-faqr 



342 The Jinn and Human Sickness 

(O Allaah, Lord of the seven heavens and Lord of 
the Mighty Throne, our Lord and Lord of all 
things, Splitter of the seed and the date stone, 
Revealer of the Tawraat (Tor ah), the Injeel 
(Gospel) and the Furqaan (Qur'aan), I seek refuge 
in You from the evil of all things that You will 
seize by the forelock [i.e., have full control over 
them]. O Allaah, You are the First and there is 
nothing before You; You are the Last and there is 
nothing after You. You are the Manifest (Al~ 
Zaahir) and there is nothing above You; You are 
the Hidden {Al-Baatin) and there is nothing 
beyond You. Settle our debt and spare us from 
poverty)/' 

"Allaahumma 'aafini fi badani wa 'aafini fi sam'i, 
Allaahumma 'aafini fi basari laa ilaaha ilia anta 
(O Allaah, grant my body health and grant my 
hearing health, O Allaah, grant my sight health, 
there is no god but You)— three times/' 

u\j*Si\ £[^j>j t *uiJi 

"Allaahumma inni a'oodhu bika min juhd il-bala f wa 
darak il-shacja' wa soo' il-qada' wa shamaatat il-a'da 
(O Allaah, I seek refuge in You from severe 
calamity, from being doomed, from a bad end 
and from my enemies 7 rejoicing in my misfor- 
tune)/ 7 



Chapter 5 : Strong protection against the evil devils . . . 343 



^SS\j y^i\j oy^\j ^\ & dL i>| ^1 f4JJl» 

«ju^ji d^) j&\ Aj>j j£j\j jiJij 

"Allaahumma inni a'oodhu bika min Al-hammi wa'l- 
hazard ival-'ajzi wa'l-kasali wa'l-bukhli wa'l-jubni wa 
dala' il-dayn wa ghalabat il-rijaal 
(O Allaah, I seek refuge in You from anxiety and 
sorrow, weakness and laziness, miserliness and 
cowardice, from the burn of debts and being 
overpowered by men)/' 

tdkliLp J^>Jj idkuJu (J\j) ^ JlL S^pI ^\ l.^lih) 

"Allaahumma inni a'oodhu bika min zawaali ni'ma- 
tika wa tahawwul 'aafiyatika wafaja'ati naqmatika wa 
jamee' sakhtika 

O Allaah, I seek refuge in You from the loss of 
Your blessing and favour, Your sudden punish- 
ment and all Your wrath)/" 



*"Mi 



"Allaahumma aati nafsi taqwaaha wa zakkiha fa anta 
khayru man zakaaha anta waliyyuha wa mawlaha 
(O Allaah, give my soul its piety and purify it, for 
You are the best one to purify it, You are its Lord 
and Master)/ 7 






"Allaahumma inni a'oodhu bika min qalbin laa 



344 The Jinn and Human Sickness 

yakhsha' wa nafsin laa tashba' wa 'ilmin laa yanfa' wa 
da'wah laa yustajaabu laha 

(O Allaah, I seek refuge in You from a heart that 
is not humble, a soul that is not satisfied, 
knowledge that is of no benefit and a supplica- 
tion that is not answered)/' 

CJ! Uj 4^1 J JXjPii J&rj J&+ J *j*\ f4ui» 

"Allaahumma ighfir li khati'ati wajahli wa israafifi 
amri wa ma anta a'lam bihi minni 
(O Allaah, forgive me my sins, my ignorance, my 
extravagance and whatever You know better 
than me)/' 

"Allaahumm ighfir li ma qaddamtu wa ma akhkhartu 
wa ma asrartu wa ma a'lantu wa ma anta a'lam bihi 
minni, anta Al-muqaddim wa anta Al-mu r akhkhir 
anta ilaahi laa ilaaha ilia anta wa laa hawla wa laa 
quwwata ilia Billaah 

(O Allaah, forgive me for my past and future 
sins, for those I have committed secretly and 
those I have committed openly, and for whatever 
You know more about than I. You are the One 
Who brings forward and the One Who puts back, 
You are my God, there is no god but You, and 
there is no power and no strength except with 
You)/' 



Chapter 5 : Strong protection against the evil devils . . . 345 

"Allahumma a'inni wa laa tu'ann 'alayya, w'amkur li 

wa laa tamkur 'alayya, wa'nsurni 'ala man bagha 

'alayya 

(O Allaah, help me and do not help others 

against me, plan for me and do not plan against 

me and grant me victory over those who wrong 

me)." 

, iLLl iii t £\lj ill i j lis ill 4 \j\kl iu jhJr\ J4L1B 

"Allaahumma ifalnii laka shakkaaran, laka dhakkaar- 
an, laka rahhaaban laka mukhbitan wa ilayka 
awaahan 

(O Allaah, make me grateful to You, remember- 
ing You, fearing You, humble before You and 
turning to You)/' 

«~^ V^ ^T 1 ^ ^.^ J^'J 4 <js^ Jr* (H JJ,)) 
W^jJLi i^it^ JJLi'lj i^Ji^i SJJ^j t^^Ji wUlj i. J^t*- 

"Allaahllmmah taqabbal tawbati wa aghsal hawbati 
wa ajib da'wati wa thabbit hujjati wa ahdi qalbi wa 
saddid lisaani wa aslul sakheemata sadri 
(O Allaah, accept my repentance, wash away my 
sin, answer my prayer, make my proof firm, 
guide my heart, make my tongue speak the truth, 
remove resentment from my heart)/ 7 



346 The Jinn and Human Sickness 



A* 



"Allaahumma aslih li deeni alladhi huwa 'ismatu 
amri, wa aslih li dunyaaya allati fiha ma'aashi, wa 
aslih li aakhirati allati fiha ma'aadi, wa aj'al Al-hayaat 
ziyaadatan li fi kulli khayr wa aj'al Al-mawta 
raahatan li min kulli sharr. Allaahumma ahsin 
'aaqibatana fi'l-umoori kulliha wa ajima min khizi 
Al-dunya wa 'adhaab il-aakhirah 
(O Allaah, make my commitment to Islam sound, 
which is a protection for me, and make my 
worldly affairs in which is my livelihood, and 
make my destiny in the Hereafter good, for it is 
my final abode. Make my stay in this life a means 
of doing all that is good, and make death a means 
of respite from all evil. O Allaah, grant us a good 
end in all our affairs and protect us from the 
humiliation of this world and the punishment of 
the Hereafter)/ 7 

"Bismillaah 'ala nafsi wa ahli wa maali 
(In the Name of Allaah for myself, my family and 
my wealth) — three times/' 

These are some of the prayers for protection that the 
Muslim needs in his daily life as he needs food and 
drink. They are a means of protection and security for 
him against the Shaytaan and his troops. The Muslim 



Chapter 5 : Strong protection against the evil devils . . . 347 

should recite them with proper presence of mind and 
awareness of their meanings in order to gain the 
desired benefit. 

Various Dhikrs 

What should be said when going to sleep. 

It was narrated from 'A'ishah that when the 
Messenger of Allaah ($g) went to bed, he would 
blow into his hands, recite Al-mu'awwidhaat (Soorahs 
seeking protection) and wipe his hands over his body. 

In Al-Saheehayn it is narrated from 'A'ishah ^ that 
when the Prophet (^g) went to his bed each night, he 
would hold his hands together, blow into them and 
recite into them Qui Huwa Allaah Ahad, Qui A'oodhu bi 
Rabb il-falaq and Qui a'oodhu bi Rabb in-naas, then he 
would wipe them over as much as he could of his 
body, starting with his head and face and the front of 
his body. And he would do that three times S 1 ^ 

It was narrated that Abu Mas'ood Al-Ansaari Al- 
Badri— 'Uqbah ibn 'Amr ( 4&)— said: The Messenger of 
Allaah {m) said: 

«ob5S" ill) J* U^j ly j* yj>2\ ijj^ j?\ Ija l)IS^H» 

"The two Verses at the end of Soorah Al- 
Baqarah— whoever recites them at night, that 
will suffice him/' 

It was narrated that Abu Hurayrah ( 4&) said: The 
Messenger of Allaah (peace and blessings of Allaah be 



m Fath Al-Banri, Baab Fadl Al-Qur'aan; Saheeh Muslim, Kitaab 
Al-Dhikr Wa'-Du'aa\ 



348 The Jinn and Human Sickness 

upon him) put me in charge of guarding the Zakaah of 
Ramadaan. Someone came to me and started grabbing 
handfuls of the food He (that devil) said: When you go 
to your bed, recite Aayat Al-Kursiy, then Allaah will 
appoint a guard for you who will stay with you and 
no devil will come near you until morning. The 
Prophet (#|) said: 

"He told you the truth, although he is an 
inveterate liar. That was a devil." 

The one who wants to sleep should do Wudoo' as for 
prayer, then lie down on his right side and recite Aayat 
Al-Kursiy and the last Verses of Soorah Al-Baqarah. 
Then he should hold his hands together and recite into 
them, Qui Huzva Allaah Ahad, Qui A'oodhu bi Rabb il- 
falaq and Qui a'oodhu bi Rabb in-naas. Then he should 
blow into his hands and wipe them over as much as he 
can of his body, and he should do that three times. 
This will be a protection for him against the devils. 
Then he should recite whatever he can of the Dhikrs 
before sleeping that are mentioned in this chapter. 

It was narrated that 'Ali <& said: I do not think that 
anyone who is of sound mind and has entered Islam 
should go to sleep until he recites Aayat Al-Kursiy. 

It was narrated that Ibraaheem Al-Nakha'i 4* said: 
They used to teach them to recite Al-mu'awwidhatayn 
when they went to bed. 



Chapter 5 : Strong protection against the evil devils . . . 349 

What a person who is tossing and turning and 
cannot sleep should say 

It was narrated that Zayd ibn Thaabit & said: I 
complained to the Messenger of Allaah (5g§) about 
insomnia that I was suffering and he said: Say: 



+ zc 



N <fj2i ^>- cJij cO^Jl ^IJLaj fj^J' VO^ (*-^' ,) 

}$j ij& l ^ x -\& i* tr L ~ }'i ^ ^ ^^ 

(( ^ 

"Allaahumma ghaarat Al-nujoom wa hada'at Al- 
'uyoon wa aula hayyun qayyoom, la ta'khudhuka 
sinatun wa laa nawm, ya hayyu yaa qayyoom ahdV 
layli wa anim 'ayni 

(O Allaah, the stars are starting to set and eyes 
have grown still, and You are the Ever-Living, 
Self-Sustaining, neither slumber nor sleep over- 
takes You. O Ever-Living One, O Self-Sustainer, 
make my night calm and cause my eyes to 
sleep)/ ,[1 l 

I said it, and Allaah took away the problem I was 
suffering. 

It was narrated from Muhammad ibn Yahya ibn 
Hibbaan that Khaalid ibn Al-Waleed suffered from 
insomnia and he complained about that to the Prophet 
(|j§). He told him to seek refuge in the perfect words of 
Allaah when he went to sleep, from His anger, from 
the evil of His slaves, from the whispers of the devils 



IU 



Ibn Al-Sunni, Baab Ma Yaqool Idha Asaabahu Al-araq, 9/273. 



350 The Jinn and Human Sickness 

and from their being present J 11 

It was narrated that Buraydah 4g» said: Khaalid ibn Al- 
Waleed 4s> complained to the Prophet (^) and said: O 
Messenger of Allaah, I cannot sleep at night because of 
insomnia. The Prophet (#|) said: When you go to your 
bed, say: 

^w O'j 4 fH^? -^ {J* ^jh 01 <■ U-^>- ^AS oub- 

•cJf Nl ill Nj 1^ ^ Nj £>j£ ^j ; <^ > c^ 

"Allaahumma rabb Al-samawaat il-sab'i wa ma 
azallat, wa rabb Al-aradeen wa ma aqallat wa rabb 
Al-shayaateen wa ma adallat, kun lijaaran min sharri 
khalqika kullihimjamee'an, an yafrut 'alayya ahadun 
minhum wa an yabghi 'alayya, 'azza jaaraka wajalla 
thana'uka wa laa ilaaha ghayruka wa laa ilaaha ilia 
anta 

(O Allaah, Lord of the seven heavens and what 
they overshadow, Lord of the earths and what 
they carry, Lord of the devils and what they lead 
astray, be a Protector to me from the evil of Your 
entire creation lest any of them do evil or act 
wrongfully to me. Strong is Your protection and 
glorious is Your praise. There is no god other 
than You. There is no god but You)."^ 



♦!♦ ♦> <S» 



111 ibn Al-Sunni, p. 212, no. 2748. Classed as Saheeh by Al-Albaard 
(may Allaah have mercy on him). 

[2] Sunan Al-Tirmidhi , Kitaab Al-Da'waat, 5/238, no. 3523. 



Chapter 5 : Strong protection against the evil devils , . , 351 

What one should say when woken suddenly from 
sleep 

It was narrated from 'Amr ibn Shu'ayb, from his 
father, from his grandfather, that the Messenger of 
Allaah (j||) used to teach them words to say when 
waking suddenly from sleep and feeling panic: 

^ ^ ^ ^ j 1 ** 

"A'oodhu bi kalimaat-illaah il-taammati min ghada- 
bihi wa 'iqaabihi wa min sharri 'ibaadihi wa min 
hamazaat Al-shayaateen wa an yahduroon 
(I seek refuge in the perfect words of Allaah from 
His wrath and punishment, and from the evil of 
His slaves, and from the whispers of the devils 
and from their being present)." [1] 

According to another report, a man came to the 
Prophet (#|) and complained to him about waking 
suddenly and afraid. The Messenger of Allaah (#|) 
said: 

ja tiSlIJI 4b 1 ^Uis; ij£\ :Jii iui^i J\ oJjf w» 

u . > \ .* 

"When you go to your bed, say: A'oodhu bi 
kalimaat-illaah il-taammati min ghadabihi wa 'iqaabi- 



m Sunan Abi Dawood, Kitaab Al-Tibb, 4/3893; Al-Tirmidhi, Al- 
Da'waat, 5/541. 



352 The Jinn and Human Sickness 

hi wa min sharri 'ibaadihi wa min hamazaat Al- 

shayaateen wa an yahduroon 

(I seek refuge in the perfect words of Allaah from 

His wrath and punishment, and from the evil of 

His slaves, and from the whispers of the devils 

and from their being present.)"^ 11 

He said it and that went away. 

What a person should say if he sees something that 
he likes or dislikes in his dream 

It was narrated from Abu Sa'eed Al-Khudri ( 4*) that 
he heard the Messenger of Allaah (#|) say: 



-*- > r.\* 



t> ^ * 



"If any one of you sees a dream that he likes, it is 
from Allaah, so let him praise Allaah for it and 
tell people about it." 

According to another report: 



* 



Let him not tell anyone about it but those who he 
loves. But if he sees something other than that, 
that he dislikes, it is from the Shaytaan, so let him 



[,] Ibn Al-Sunni, Baab Ma Yaqool Man Yafza' Fi Manaamihi, 9/ 
272, no. 2753 (p. 262 note 3). 



Chapter 5 : Strong protection against the evil devils . . . 353 

seek refuge with Allaah from its evil and not 
mention it to anyone, for it will not harm 
him/ ,[11 

It was narrated that Abu Qataadah ^ said: The 
Messenger of Allaah ($&) said: 

lili ij\j jli t, IklH I Ij* (U>Jlj c4)l ja ol>J I Ujjrll^ 

"Good dreams come from Allaah and bad 
dreams come from the Shaytaan. If anyone sees 
a bad dream that scares him, let him spit drily to 
his left three times and seek refuge (with Allaah) 
from the Shaytaan, then it will not harm him." 

According to another report, it says, "let him spit" 
instead of let him spit drily. [2] 

It was narrated from Abu Hurayrah 4* that the 
Messenger of Allaah (#!) said: 

!>$ t fu y> ill fij^t Jcj £u J^ oiklh ju^)) 

CJb>ol Upjj <J^i teJUlP CJL>ul ^L^ 4UI j5^j JaTw.^1 bji 
- *t if *' --of' i-?£ >'c> •?-?. ?- ? i- £'S' 

«5^ ^i i^J. £if >Jp t^Jln 

"The Shaytaan ties three knots at the back of the 
head of any one of you when he goes to sleep, 



[,] Path Al-Baari, Baab Ru'ya Al-Saaliheen, 12/39/42. 

m Path Al-Baari, ibid.; Muslim, Kitaab Al-Ru'ya, 4/1771, 1772. 



354 The Jinn and Human Sickness 

and seals the place of each knot with (the words), 
"You have a long night ahead, so sleep/ If he 
wakes up and remembers Allaah, one knot is 
undone. If he does Wudoo' another knot is 
undone, and if he prays, all the knots are undone, 
and the morning finds him lively and in good 
spirits. Otherwise, the morning finds him in bad 
spirits and lazy." 

What should be said when entering the toilet 

It was narrated from Anas that the Messenger of 
Allaah (^) used to say when entering the toilet: 

"Allaahutnma inni a'oodhu bika min Al-khubthi wa'V 

khabaa'ith 

(O Allaah, I seek refuge with You from the male 

and female devils)." 11 ' 

It was narrated from ' Ali & that the Prophet (i|) said: 

"What covers the 'Awrah of the sons of Adam 
from the eyes of the jinn, when he enters the 

toilet, is to say, Bi$millaah." [2i 

They said: It is Mustahabb for the one who wants to 
enter the toilet to say first, Bismillaah (in the Name of 
Allaah), then to say: 



[1] Saheeh Al-Bukhaari, Kitaab Al-Wudoo'; Muslim, Baab Idha 
Araada Dukhool Al-khala'. 

[2] Sunan AUTirmidhi, Kitaab Al-Salaah, 2/305, no. 2606. 



Chapter 5 : Strong protection against the evil devils . . . 355 

"Allaahumma inni a'oodhu bika min Al-khubthi zoa'l- 

khabaa'ith" 

(0 Allaah, I seek refuge with You from the male 

and female devils)/' 

Saying bismiilaah when eating and drinking 

It was narrated that 'Umar ibn Abi Salamah 4& said: 
The Messenger of Allaah (^) said: 

"Say Bismiilaah and eat with your right hand." [l1 

It was narrated that Jaabir <& said: I heard the 
Messenger of Allaah (#|) say: 

J^S \l\j c^Lii Nj JJ5 ^ V r^lklll Jli 4^Ui 

^jjl :jUalJiJl Jli ^<J>>-^ -U* ^^ **»! j^Jb (4* 

'"When a man enters his house and remembers 
Allaah upon entering and when eating, the 
Shaytaan says: 'You have no place to stay and 
no dinner/ If he enters and does not remember 
Allaah upon entering, the Shaytaan says: 'You 
have found a place to stay/ And if he does not 
remember Allaah when eating, he says: 'You 
have found a place to stay and dinner/" [21 



m Fath Al-Baari, 7/88; Muslim, 3/1599, no. 108. 
[21 Saheeh Muslim, 3/1598, no. 103. 



356 The Jinn and Human Sickness 

It was narrated that Hudhayfah 4b said: When we ate 
with the Prophet (IH), we would not stretch forth our 
hands until the Messenger of Allaah (#|) stretched 
forth his hand first. We were going to eat with him one 
time, when a young girl came rushing as if she were 
being pushed. She went to stretch forth her hand to the 
food, but the Messenger of Allaah ($&) took hold of her 
hand. Then a Bedouin came rushing as i£ he were 
being pushed, and he took hold of his hand. Then the 
Messenger of Allaah (3H) said: 

Jfo ca^U 4ii ^1 -jx v of fuLi J^j Siklji ji» 

"The Shaytaan regards food as permissible (for 
himself) if the Name of Allaah is not mentioned 
over it. He brought this girl so that the food 
might become permissible for him through her, 
but I took her hand. Then he brought this 
Bedouin so that the food might become permis- 
sible for him through him, but I took his hand. By 
the One in Whose hand is my soul, his hand is in 
mine along with her hand."^ 11 

Then he mentioned the Name of Allaah and began to 
eat. 

It was narrated that the Sahaabi Umayyah ibn 
Makhshi ( 4*) said: The Messenger of Allaah (^) 



[l] Saheeh Muslim, Kitaab Al-Ashribah, 3/1597, no. 102. 



Chapter 5 : Strong protection against the evil devils . . . 357 

was sitting and a man was eating who did not 
mention the Name of Allaah until there was only one 
morsel left of his food. When he raised it to his mouth, 
he said: "In the Name of Allah at the beginning and at 
the end of it/' The Prophet (H) laughed and said: The 
Shaytaan kept eating along with him, but when he 
mentioned the Name of Allaah, he (the Shaytaan) 
vomited what was in his belly" ^ 

Do you not see the importance of mentioning the 
Name of Allaah when you start to eat or drink? The 
scholars (may Allaah have mercy on them) are 
unanimously agreed that it is Mustahabb to mention 
the name of Allaah when one starts to eat or drink, but 
if a person omits to do so for some reason then 
becomes able to do so whilst eating, it is Mustahabb to 
say "Bismillaahi awwalahu wa aakhirahu (In the Name of 
Allaah at the beginning and at the end)/ 7 It is also 
mustahabb to say it out loud so as to remind others 
and set an example for them. 

What should be said when leaving the house 

It was narrated from Umm Salamah that when the 
Prophet (3H) left his house he would say: 



, * & * • & 



"Bismillaahi tawakkaltu 'ala Allaahi, Allaahutnma 
inni a'oodhu bika an adilla aw udalla, aw azilla aw 



m Sunan Abi Dawood, 3/140, no. 3768; Al-Nasaa'i, 'Ami Al-Yawm 
Wa'1-Laylah, p. 102, no. 283. 



Chapter 5 : Strong protection against the evil devils . . « 357 

was sitting and a man was eating who did not 
mention the Name of Allaah until there was only one 
morsel left of his food. When he raised it to his mouth, 
he said: "In the Name of Allah at the beginning and at 
the end of it." The Prophet (#|) laughed and said: The 
Shaytaan kept eating along with him, but when he 
mentioned the Name of Allaah, he (the Shaytaan) 
vomited what was in his belly/'' 1 ' 

Do you not see the importance of mentioning the 
Name of Allaah when you start to eat or drink? The 
scholars (may Allaah have mercy on them) are 
unanimously agreed that it is Mustahabb to mention 
the name of Allaah when one starts to eat or drink, but 
if a person omits to do so for some reason then 
becomes able to do so whilst eating, it is Mustahabb to 
say "Bistnillaahi awwalahu wa aakhirahu (In the Name of 
Allaah at the beginning and at the end)/' It is also 
mustahabb to say it out loud so as to remind others 
and set an example for them. 

What should be said when leaving the house 

It was narrated from Umm Salamah that when the 
Prophet (jig) left his house he would say: 

"Bistnillaahi tawakkaltu T ala Allaahi, Allaahumma 
inni a'oodhu bika an adilla aw udalla, aw azilla aw 



[,] Sunan Abi Dawood, 3/140, no. 3768; Al-Nasaa'i, 'Ami Al-Yawm 
Wa'1-Laylah, p. 102, no. 283. 



358 The Jinn and Human Sickness 

uzalla wa azlima aw uzlatna aw ajhala aw yujhal 

'alayya 

(In the Name of Allaah, I put my trust in Allaah. 

O Allaah, I seek refuge in You lest I should stray 

or be led astray, or slip or be tripped, or do 

wrong or be wronged, or behave foolishly or be 

treated foolishly)/'™ 

It was narrated that Anas ( 4*>) said: The Messenger of 
Allaah (#|) said: "Whoever says (i.e., when he leaves 
his house): 

t4L Sfl ey Y} J>^ V t4bl JS cisjJ 4j! ^» 

"Bismillaalt, tawakkaltu 'ala Allaah wa laa hawla wa 
laa quwwata ilia Billaah (In the Name of Allaah, I 
put my trust in Allaah, and there is no power and 
no strength except with Allaah), it is said: 'You 
have been taken care of, protected and guided/ 
and the Shaytaan turns away from him/ 7 

Abu Dawood added in his report: "Then he says (i.e., 
the Shaytaan says to another devil): 

"What you can do with a man who has been 
guided, taken care of and protected?'" 121 

What should be said when entering the house 

It is Mustahabb to say when entering one's house: 



[1) Abu Dawood, Al-Tirrnidhi, Al-Nasaa'i and Ibn Maajah. Al- 
Tirmidhi said: (it is) Saheeh . 

[21 Sunan AM Dawood, 5/328, no. 5095. 



Chapter 5 : Strong protection against the evil devils . . . 359 

'Bismillaah al-salaamu 'alaykum 

(In the Name of Allaah, peace be upon you)/ whether 
there are any humans in the house or not, because 
Allaah says: 

1 >, 



"But when you enter the houses, greet one another 
with a greeting from Allaah (i.e. say: Al-salaamu 
'alaykum -peace be on you), blessed and good/' 

(Al-Noor 24:61) 

It was narrated that Anas said: The Messenger of 
Allaah (|g) said: 

JCJi- <b! j^ i5^ J^ t JL13 cilUl ^U oL^S IS! £^ D 

"O my son, when you enter upon your family, 
greet them with Salaam ; it will be a blessing from 
Allaah upon you and upon the people of your 

household." 11 * 

It was narrated that Abu Maalik Al-Ash'ari ( <$>) said: 
The Messenger of Allaah (^) said: "When a man 
enters his home, let him say: 



[11 Swnan Al-Tirmidhi, Baab Majaa'a Fi'1-tasleem Idha Dakhala 
Baytihi. 



360 The Jinn and Human Sickness 

"Allaahumma inni as'cAuka khayra Al-mawlij wa 
khayr Al-makhraj , bismillaahi walajna wa bismillaahi 
kharajna, wa 'ala Allaahi rabbina tawakkalna 
(O Allaah, I ask of You the best entering and the 
best exit. In the Name of Allaah we have entered 
and in the Name of Allaah we have exited, and in 
Allaah our Lord have we put our trust)/ then let 
him greet his family with Salaam."^ 

It was narrated that Jaabir ibn 'Abdullah ( 4*) said: I 
heard the Messenger of Allaah (3^) say: 

Jii jiS \i& a\Jj> Nj oJi N :oiki)i Jii 10 lit 

''When a man enters his house and mentions 
Allaah when he enters and when he eats, the 
Shaytaan says: '(You have) no place to stay and 
no supper/ If he enters and does not mention 
Allaah when he eats, (the Shaytaan) says: 'You 
have found a place to stay and supper.'" l2J 

In the Muwatta' of Imam Maalik it is narrated that he 
heard that it is Mustahabb when entering an 
uninhabited house to say: 

"Al-salaamu 'alayna wa f a\a 'ibaad-illaah il-saaliheen 
(Peace be upon us and upon the righteous slaves 



111 Sunan Abi Dawood, Kitaab Al-Adaab, 5/328, no. 5096; classed 
as Saheeh by Al-Albaani (may Allaah have mercy on him). 

[2] Saheeh Muslim, 3/1598, no. 103. 



Chapter 5 : Strong protection against the evil devils . . . 361 

of Allaah)/' [1] 

What is to be said when having intecourse 

It was narrated from Ibn 'Abbaas ( 4*) via numerous 
Isnaads that the Prophet (j||) said; "When one of you 
wants to approach (have intercourse with) his wife, if 
he says: 

"Bismillaah, jannibnaa Al-shaytaan wa jannib Al- 
Shaytaan ma razaqtana 

(In the Name of Allaah. Keep the Shaytaan away 
from us and from what You bestow upon us)/ 
Then if it is decreed that they should have a child, 
the Shaytaan will not harm him/' [2] 

According to a report narrated by Al-Bukhaari: 

"The Shaytaan will never be able to harm him/ 7 

What a person should do and say if he gets angry 

Anger is one of the evil whispers of the Shaytaan. 
Allaah says: 

"And if an evil whisper from Shaytaan (Satan) tries to 



[11 AVMuwatta' , Kitaab Al-Salaam, Baab Jaami' Al-Salaam, vol. 2, 

p. 962, no. 8. 
[21 FathAl-Baari, Kitaab Al-Nikaah, 7/29; Saheeh Muslim, Kitaab 

Al-Nikaah, 2/1087, no. 54. 



362 The Jinn and Human Sickness 

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) 

It was narrated that the Companion of the Prophet (i|) 
Sulaymaan ibn Surad ( <&) said: I was sitting with the 
Prophet (i|) and two men traded insults. One of them 
turned red in the face and became furious, and the 
Messenger of Allaah (^) said: 

ijif : JU 3] t ijJ U £p <1SJS l«Jli jj las JiiSl Ji» 

^. •* -'♦ \ * % ■* ^ •* » ^ ** ^ 
"I know a word which, if he said it, what he is 
experiencing would go away. If he said, 'A'oodhu 
billaahi min AUshaytaan il-rajeem (I seek refuge 
with Allaah from the accursed Shaytaan)/ what 
he is experiencing would go away/' 

They said to him: ''The Prophet (jjH) said: 

"Seek refuge with Allaah from the accursed 

Shaytaan." 

He said: "Am I insane?" [1] 

It was narrated that 'A'ishah (*&) said: The Prophet 
OH) entered upon me when I was angry. He took hold 
of the end my nose and tweaked it, then he said: 



E,] Fatfi Al-Baari, Kitaab Bad' Al-Khalq, Baab Sifat Iblees, 6/151; 
Saheeh Muslim, 4/5/20, no. 109. 



Chapter 5 : Strong protection against the evil devils . . . 363 

"O 'Uwayyish (diminutive form of 'Aa'ishah), 
say: Allaahumma aghfir li dhanbi wa adhhib ghayda 
qalbi, wa ajirni min AhShaytaan (O Allaah, forgive 
my sin, take away the anger in my heart, and 
protect me against the Shay toon)." 

It was narrated that the Companion of the Prophet (^) 
'Atiyyah ibn 'Urwah Al-Sa'di ( <&>) said: The 
Messenger of Allaah (5^) said: 

UJ[j 4jll!l IjA ji>- J 114131 jjj tjUaliJl /v? vl^uJl jl» 
ftLijilli 15-lil C^hi> lili 5LUL j III I Lolal 

''Anger comes from the Shaytaan, and the 
Shaytaan was created from fire. Fire is extin- 
guished by water, so if one of you becomes 
angry, let him do Wudoo'." [1] 

It is Mustahabb for the one whom the Shaytaan 
provokes to anger to suppress his anger and to seek 
refuge with Allaah from the accursed Shaytaan. Then 
he should hasten to do Wudoo', and remember that the 
reward with Allaah for suppressing his anger is great. 

It was narrated from the Companion of the Prophet 
(M) Mu'aadh ibn Anas Al-Juhani ( 4*) that the 
Prophet (#!) said: 

Ajbw <0Jl oUi aJLalj jl j^JLp jJlA ^*j Uale *JaS j*» 



111 SwMfln Abi Dawood, Kitaab AI-Adab, 5/141, no. 4784. 



364 The Jinn and Human Sickness 

"Whoever suppresses his anger when he is able 
to act upon it, Allaah will call him before all 
creatures on the Day of Resurrection and let him 
choose whoever he wants from among Al- 
hoor." [1] 

Prayer for protection for a child 

It was narrated that Ibn 'Abbaas ( 4*) said: The 
Prophet ( 4&) used to seek protection for Al-Hasan 
and Al-Husayn: 

"A'oodhu hi kalimaat-Allaah il-taammah win kulli 

shaytaanin wa haammah wa min kulli 'aynin 

laammah 

(I seek refuge in the perfect words of Allaah from 

every devil and poisonous reptile, and from 

every envious evil eye)/' 

And he would say: 

"Your father (i.e., Ibraaheem) used to seek 
protection by means of them (these words) for 
Ismaa'eel and Ishaaq."^ 

What is to be said by one who is suffering from 
loneliness 

It was narrated from Al-Waleed ibn Al-Waleed ( *fe) 

[n Sunan Abi Dawood, Kitaab Al-Adab, 5/137, no. 4777; Sunan Al- 
Tirmidhi, Kitaab Al-Birr, no. 2022. 

[2) Saheeh ALBukhaari, Kitaab Al-Anbiya', 4/179. 



Chapter 5 : Strong protection against the evil devils . . . 365 

that he said: "O Messenger of Allaah, I feel lonely." He 
said: "When you go to bed, say: 

"A'oodhu bi kalimaat-illaah il-taammati min ghada- 
bihi wa 'iqaabihi wa min sharri 'ibaadihi wa min 
hamazaat Al-shayaateen wa an yahduroon 
(I seek refuge in the perfect words of Allaah from 
His wrath and punishment, and from the evil of 
His slaves, and from the whispers of the devils 
and from their being present), then they (the 
devils) will not harm you or come near you/ ,[1 ^ 

It was narrated that Al-Bara' ibn 'Aazib ( 4*>) said: A 
man came to the Messenger of Allaah (0) and 
complained to him of loneliness. He said: "Repeat 
often (the words): 

"Subhaan Al-malik Al-quddoos, rabb il-malaa'ikati 

wa'l-rooh, jalalta Al-samawaati wa'l-arda bi'l-'izzah 

wa'l-jabaroot 

(Glory be to the Sovereign, the Noble, Lord of the 

angels and of the Spirit, You have encompassed 

the heavens and the earth with glory and might)/' 



tn Ibn Al-Sunni : Ma Yaqool Idha Akhadha Madja'ahu, p. 201, no. 
705. 



366 The Jinn and Human Sickness 

The man said it, and his loneliness disappeared. 111 

The best that can be said by one who is suffering from 

loneliness is: 

"A'oodfiu billaah il-samee' il-'aleem min Al-shaytaan 
il-rajeem 

(I seek refuge with Allaah, the All-Hearing, All- 
Knowing, from the accursed Shaytaan)/' 

Allaah says: 

"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) 

It was narrated that Abu Hurayrah ( 4b) said: The 
Messenger of Allaah (#|) said: 

"The Shaytaan will come to one of you and say: 
"Who created such and such? Who created such 
and such?" until he says, 'Who created your 
Lord?" If it comes to that, then seek refuge with 
Allaah and stop thinking about it/' 



l,] Ibn Al-Surtni, Baab my Yaqool Man Ubtuliya Bi'1-wahshah, p. 
206, no. 633. 



Chapter 5 ; Strong protection against the evil devils . . . 367 
According to a version narrated in Al-Saheeh : 

jU ^i *4fcl jU lli : JllJ J>- ^U£ ^&l Jl^)) 

"The people will continue to ask questions until it 
is said: 'This is the creation of Allaah, but who 
created Allaah?' Whoever sees any of that, let him 
say, I believe in Allaah and His Messengers." [1] 

It was narrated that ' A'ishah ^ said: The Messenger of 
Allaah (i|) said: 

"Whoever experiences anything of this Waswaas 
(whispers from the Shaytaan), let him say: T 
believe in Allaah and His Messengers' three 
times, then that will go away from him." [2] 

It was narrated that 'Uthmaan ibn AbiT-' Aas ( *&>) said: 
I said: "O Messenger of Allaah, the Shaytaan has 
interfered between me and my prayer and recitation, 
and has confounded me/' The Messenger of Allaah 
(it) said: 

"That is a devil called Khinzab. If you notice that, 
then seek refuge with Allaah from him and spit 



m Fath Al-Baari, Baab Sifat Iblees, 4/149. 

[2j Ibn Al-Sunni, Baab Ma Yaqool Man Ubtuliya Bi'1-waswasah, 



p. 181, no. 626. 



368 The Jinn and Human Sickness 

drily to your left three times." 

I did that, and Allaah took that away from me. [11 

It was narrated that Abu Zameel said: I said to Ibn 
'Abbaas &>: '"There is something I find in my heart/ 7 
He said: "What is it?" I said: "By Allaah I cannot speak 
of it," He said to me: "Is it some sort of doubt?" He 
smiled and said: "No one was spared from that until 
Allaah revealed the Words: 

ZM*& U+x ^u$ ^ &l ®3 % & 4 ^ <# 

'So if you (O Muhammad) are in doubt concerning 
that which We have revealed unto you, then ask those 
who are reading the Book before you . Verily, the truth 
has come to you from your Lord. So be not of those 
who doubt (it) . " 

(Yoonus 10:94) 

He said to me: "If you feel anything in your heart, then 
say: 

ip & $, % %& j^f; %% 3$ & 

"He is the First (nothing is before Him) and the Last 
(nothing is after Him), the Most High (nothing is 
above Him) and the Most Near (nothing is nearer 
than Him). And He is the All-Knower of every 
thing/' 

{Al-Hadeed 57:3) 

In Saheeh Muslim it is narrated with his Isnaad in the 
letter of Abu'l-Qaasim Al-Qushayri ( 4k) that Ahmad 

[1] Saheeh Muslim, Kitaab Al-Salaam, Baab Al-Ta'awwudh Min 
Shaytaan Al-waswasah Fi'1-salaah, 4/1728, no. 68. 



Chapter 5 ; Strong protection against the evil devils . . . 369 

ibn 'Ata' Al-Rawdhabaari Al-Sayyid Al-Jaleel (-*>) 
said to me: I am experiencing Waswaas with regard to 
purification (Tahaarah); I felt anxious one night because 
I had used so much water, and my heart would not 
rest. I said: O Lord, Your forgiveness, Your 
forgiveness. Then I heard a voice crying out: 
Forgiveness is in knowledge. Then that (anxiety) left 
me. 

One of the scholars said that it is Mustahabb for the one 
who suffers from Waswaas with regard to Wudoo' or 
prayer to say Laa ilaaha ill-Allaah (there is no god but 
Allaah), for if the Shaytaan hears Dhikr (remembrance 
of Allaah), he withdraws and goes away, and the 
phrase Laa ilaaha ill-Allaah (there is no god but Allaah) 
is the best of Dhikr. 

And they (the scholars) said that the most effective 
remedy for warding off waswaas is to remember 
Allaah a great deal (Dhikr). 

One of the Imams said that that it is only those who are 
most perfect in faith who are tested with Waswaas, for 
the thief does not target a ruined house. 

Al-Sayyid Al-Jaleel Ahmad ibn Abi'l-Hawaari said: I 
complained to Abu Sulaymaan Al-Daraani about 
Waswaas and he said: If you want it to stop, then 
whenever you notice it, rejoice, for if you rejoice in it, it 
will stop, because there is nothing more annoying to 
the Shaytaan than the happiness of the believer. 

What should be said by one to whom the Shaytaan 
appears or who is frightened by him. 

Allaah says: 



370 The Jinn and Human Sickness 

"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) 

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"And when you (Muhammad) recite the Qur'aan, We 
^put between you and those who believe not in the 
Hereafter, an invisible veil (or screen their hearts, so 
they hear or understand it not)/' 

(Al-Isra' 17:45) 

The one to whom the Shaytaan appears should 
do the following : 

1 - He should say: 

"A'oodfiu billaahi f l-samee f il-aleem min Al-shaytaan 
il-rajeem 

(I seek refuge with Allaah, the All-Hearing, All- 
Knowing, from the accursed Shaytaan)." 

2 - He should constantly read the Qur'aan (he should 
have a daily Wird) 

3 - He should give the Adhaan as for prayer. 

It was narrated that Abu'l-Darda' said: The Messenger 
of Allaah (^) stood up to pray, and we heard him say: 



Chapter 5 : Strong protection against the evil devils . . . 371 

"I seek refuge with AUaah from you/' Then he said: "I 
curse you with the curse of AUaah/' three times, and 
he stretched out his hand as if to take something. 
When he had finished praying, we said: "O Messenger 
of AUaah, we heard you say during the prayer 
something that we have never heard you say before, 
and we saw you stretching out your hand/' He said: 

- - ; V ' ^ * * % jr 

"The enemy of AUaah Iblees came with a brand of 
fire to throw it in my face, and I said, T seek 
refuge with AUaah from you/ three times. Then I 
said: T curse you with the complete curse of 
AUaah' and he retreated three times. Then I 
wanted to seize him, and by Allaah, were it not 
for the prayer of my brother Sulaymaan, this 
morning he would have been tied up and the 
children of the people of Madeenah would be 
playing with him/'^ 1 

It was narrated from Sahl ibn Abi Saalih that he said: 
My father sent me to Banu Haarithah and there was a 
slave of ours— or a friend of ours— with me. Someone 
called him by name from behind a waU, and the one 
who was with me looked over the wall but did not see 
anything. I told my father about that and he said: "If I 
had reaUzed that this would happen to you I would 



[1] Saheeh Muslim, Baab Jawaaz La'n Al-Shaytaan, 1/385, no. 40. 



372 The Jinn and Human Sickness 

not have sent you. But if you hear a voice, give the call 
to prayer, for I heard Abu Hurayrah narrating that the 
Messenger of Allaah (^) said: 

"If the call to prayer is given, the Shaytaan runs 
away." [1] 

What should be said by one who hears the crowing 
of a rooster, the braying of a donkey and the barking 
of a dog. 

It was narrated from Abu Hurayrah *&> that the 
Prophet (H) said: 

If* iil IjJl^U SSojJl r^rf *Ji*-<^M \i\j tUUalS olj 

"If you hear the braying of a donkey then seek 
refuge with Allaah from the Shaytaan, for it has seen 
a devil. If you hear the crowing of a rooster, then ask 
Allaah of His bounty, for it has seen an angel/ 7 ^ 

It was narrated that Jaabir ibn ' Abdullah ( 4*) said: The 
Messenger of Allaah (j||) said; 

>x-tf ft ^ s * 4 * 

Iji^ili ^Jc^ J^^' lJ^J V**^' r^ ['»-"■*■*■■*■ ^P 

"If you hear the barking of a dog and the braying 
of a donkey at night, then seek refuge with 



[1) Saheeh Muslim, Kitaab Al-Salaah, Baab FadI Al-Adhaan wa 

Huroob Al-Shaytaan, 1/290-291. 
[2J Saheeh AUBukhaari, Kitaab Bad' Al-khalq, 4/155. 



Chapter 5 : Strong protection against the evil devils . . . 373 

Allaah, for they see what you do not see/ /[1 ^ 

What should be said by one to whom ghouls appear. 

Ghouls (Arabic Ghool, pi. Gheelaan) are a type of jinn, 
and it is said that they are the sorcerers of the jinn. 
They may appear in various forms, but their evil may 
be warded off by the Adhaan. 

It was narrated from Jaabir that the Prophet (#|) said: 

"If the ghouls appear to you, then give the call to 
prayer "PJ 

That is because the Adhaan makes the Shaytaan flee. 

What should be said by one who stops in a new place. 

It was narrated that Khawlah bint Hakeem 4& said: I 
heard the Messenger of Allaah (#1) say: 

^ *A ht ^^ «&' ^^ >jl : d£ P ^P Ay &* 

(( ^ *kr> ui J^ji (J>- 'C/* *!r*i ^ w c^ 
"Whoever stops in a place and then says: 
'A'oodhu bi kalimaat-illaah il-taammaati min sharri 
ma khalaq (I seek refuge in the perfect words of 
Allaah from the evil of that which He has 
created)/ nothing will harm him until he moves 
on from that stopping-place." [3] 



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[1] Sunan Abi Dawood, Kitaab Al-Adab, 5/332, no. 5103. 

[2] Ibn Al-Sunni, Baab Idha Taghawwalat Al-gheelaan, p. 153, no. 

524. 
[31 Saheeh Muslim, 4/2080, no. 54. 



374 The Jinn and Human Sickness 

Conclusion 

We will close this book with the words of light spoken 
from the mouth of the noble Prophet Muhammad |§. 

It was narrated that Ibn 'Abbaas & said: I was riding 
behind the Prophet 1| one day when he said: 

jAiili cIjc.^1 ISIj 4j1 JLili 4cJLi IS} ikilil>J oJL>^ 

"O young man, I will teach you some words (of 
advice). Be mindful of Allaah, and Allaah will 
protect you. Be mindful of Allaah and you will 
find Him in front of you. If you ask, ask of 
Allaah; if you seek help, seek help from Allaah. 
Know that if the nation were to gather together to 
benefit you with anything, they would benefit 
you only with something that Allaah has already 
decreed for you, and if they were to gather 
together to harm you with anything, they would 
harm you only with something that Allaah has 
already decreed for you. The pens have been 
lifted and the pages have dried/' [i] 



m Sunan Al-Tirmidhi, 4/667, no. 2516. 



Conclusion 375 

According to another report: 

"Be mindful of Allaah and you will find Him 
before you. Remember Allaah in prosperity and 
He will remember you in adversity. Know that 
what has passed you by could not have befallen 
you, and what has befallen you could not have 
passed you by. Know that victory comes with 
patience, relief with affliction and ease with 
hardship/' 

We ask Allaah to guard us and protect us, and to keep 
us in His care, for He is Able to do that. 

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"Our Lord! Punish us not if we forget or fall into 
error, our Lord! Lay not on us a burden like that 
which You did lay on those before us (Jews and 
Christians) ; our Lord! Put not on us a burden greater 
than we have strength to bear. Pardon us and grant 
us forgiveness. Have mercy on us. You are our 
Mawlaa (Patron, Supporter and Protector) and give 
us victory over the disbelieving people/' 

(Al-Baqarah 2:286) 

Glory and praise be to You, O Allaah. I bear witness 



376 The Jinn and Human Sickness 

that there is no god but You. We seek Your forgiveness 
and we repent to You. May Allaah send blessings and 
peace upon our Prophet Muhammad and upon his 
family and Companions, 



Abu'l-Mundhir 

Khaleel ibn Ibraaheem Ameen 



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