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Fatwas / Aqeedah / The ruling on seeking the help of Muslim jinns

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There are people who claim that they cure people from psychological illnesses, magic, possession and the evil eye. For that, they claim they seek the help of Muslim jinns, while claiming that they do not perform acts of shirk before them, but rather it is a form of cooperating in good. They argue by quoting Shaykh al-Islam Ibn Taymiyyah, and they say that this is a matter of disagreement among Muslim scholars and that everyone has their opinion and freedom in choosing which fatwa they want.

What is the ruling on using the jinn like this? Is it a matter of disagreement as they claim, even though they are unable to bring a single fatwa to support their claim, except for words of Shaykh al-Islam, which are an excerpt taken from words that came before it and after it, and not in the form of a question and answer as you know – such that we can feel reassured with it. Moreover, based on our little knowledge, the Shaykh (may Allah have mercy on him) used to cure the possessed, and there is not a single situation that has been reported where he would seek their help, rather his methodology was clear; he would follow what was known of the guidance of our Prophet (peace be upon him).

Also, how would we respond to those who say that there is no evidence in the Qur’an and Sunnah to prevent the use of the jinn?

Finally, is there a mechanism that can reassure our hearts for knowing the jinn and distinguishing the good from bad, due to what is known about them of frequent lying?

حكم الاستعانة بالجن المسلمين


In the name of Allah, the Most Beneficent, the Most Merciful.

Firstly: As far as seeking the help of the jinn is concerned, there is a difference of opinion among the scholars. The safest course for a person is to avoid it, because this action is new unprecedented, for it has not been reported that the Righteous Salaf (may Allah have mercy on them) from among the Companions and those after them ever used this method, and the last of this Ummah will never be rectified except by that which rectified its first. The Prophet (peace be upon him) went through the most difficult of situations in the battles of Uhud, Ahzab and others, and even then he did not attach his heart except with Allah and did not use means except that which was within human capacity.

Furthermore, to stop working with the Jinn, some scholars cited as evidence the following statements of Allah:

“Shall I inform you upon whom the devils descend? They descend upon every sinful liar.” [Al-Shu`ara’ 26:221-222]

“And [mention], the Day when He will gather them together [and say], ‘O company of jinn, you have [misled] many of mankind.’ And their allies among mankind will say, ‘Our Lord, some of us made use of others.’” [Al-An`am 6:128]

“And there were men from mankind who sought refuge in men from the jinn, so they only increased them in burden.” [Al-Jinn 72:6]

Moreover, what is most predominant among the jinn is that they do not serve human beings except if they approach them with a variety of forbidden means of approach, such as slaughtering for them, or writing the words of Allah Almighty with filthy impure material, etc.


Secondly: I do know of a method that would make possible distinguishing the good from others among the jinn. However, it is well-known that the ruling in this life concerning both jinn and humans is based on what is apparent. As for the inner selves, its knowledge is with Allah; except that what clouds realizing this principle among the jinn is the frequent lying and corruption among them.

And Allah knows best.

Your brother,

Khalid bin `Abdullah al-Muslih

14 / 11 / 1424 AH

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