 وإن تعجب فعجب قولهم إذا كنا تراباً أئنا لفي خلق جديد أولئك الذين كفرو بربهم وأولئك الأغلال في عناقهم وأولئك أصحاب النارهم في يا خالدون الحمد لله رب العالمين والسلاة والسلام على رسول الله صلى الله عليه وسلم وبركاته أردت أخر أبسوط في مقابل الجديد أم أمتع شيخ محمد محمد وشيخ مدرخمان خسن أردتني today to answer your questions that you guys sent in on is jinn possession real فقط as a reminder, if you have any questions on any of our episodes you can ask them by emailing us at questionsatthotseedpodcast.com السلام عليكم ورحمة الله وبركاته السلام عليكم ورحمة الله وبركاته السلام عليكم ورحمة الله وبركاته حسنا لدينا 6 سؤال لك اليوم سوف ننتهي بها إن شاء الله الأول هو نرى أنكم يقولون الكثير من الوقت أننا يجب أن نتابقوا بها لتفهم القرآن ونسونا هل هناك إجابة من الصحابة تقوم بعمل جن الحمد لله رب العالمين والسلام على أشرف الانبياء والمرسلين سيدنا ونبينا محمد وعاله وصحابه والتابعين لهم في اليوم الدين وما بعد أولا أنه مهم أن نفهم what is meant by Salaf the word Salaf is those who preceded you and we mean by those who preceded us in good and the Salaf is the three noble generation that the Prophet referred to in the Hadith the Hadith of Imran Ibn Hussain that the best of generation is mine and those who come after and those who come after so three generations so the first generation is the Prophet and the companions and then it's the students of the companions which is the Tabi'een and then the third is the Atba'u Tabi'een those are what we refer to as the three golden generation so when this question is asking did the Salaf practice this we would involve the Prophet because the Prophet said قرني my generation so the Hadith that refer to the Jinn possession first of we start from the Prophet and if we find the Prophet doing it on his companions then it's found I don't understand why somebody would then say well did the companions do it amongst themselves or did the Tabi'een do it or did the Qulafai Rashideen do it or did the A'immatu Arba'a do it you've got the Prophet what else are you looking for I think I completely agree I would just add to that we mentioned a lot of examples in the episode to be honest and I would definitely say to the person who asked the question to refer back to the episode and to go through each example so that they can get a more comprehensive outlook on the topic but if we just talk about the Prophet's size and we talked about the Hadith of أثمانب العاص was that the Hadith right? right we talked about the Hadith of أثمانب العاص when he said that something appeared to him in his press something appeared to me in my press and the Prophet صلى الله عليه وسلم say get out or enemy of Allah so we spoke about this as an example of exorcism performed by the Prophet صلى الله عليه وسلم and we gave other examples from the Prophet's size I mean the episode as for the Sahaba we spoke about أبو سعيد الخدري رضي الله عن and others from the Sahaba and particularly I'm referring to the example of the person who was afflicted by insanity and when the companion read upon them they came up or they came out as though they had been released from chains that's an example because if somebody is afflicted by insanity and immediately afterwards they come up and nothing is wrong with them that would be a pretty good example to put forward for this kind of even the word exorcism is a difficult one to define exactly how it's meant and then afterwards we talked about beyond that, beyond the Three Dynasties we talked about أليما محمد and others so I think that the episode contained a lot of examples throughout Islamic history starting from the Prophet صلى الله عليه وسلم and moving onwards and it's something again when we talked about إجما that really has a very strong connotation with it that if we're talking about consensus on a particular matter and we talked about consensus from two points of view to about consensus of the jinn entering the body and we talked about the consensus of which rukiye can be used to remove it so that was narrated by أليما محمد أليما محمد أليما محمد أليما محمد and others who narrated that so if we bring all that together I think that shows that this was something that was commonly known and understood by the Salaf and those who followed them in good and there's something else I wanted to add on there as well which is أبن القيم رحمه الله in his Kitab ينزاد المعد he stated that this concept of jinn possession he said that it really he said the overwhelming majority of people in which it happens to he said it's people who have a deficiency in their religion and we know that the Sahabas when it came to their dean and their practicing of the religion is of a high level so of course the jinn possession at the time of the Sahabas will be lower in number and less رقية would be needed from the companions because of the خيرية and the good that they had and it would increase more after them but still despite that we see them we still see them not only for the excesses I mean in terms of using رقية for a broad range of conditions because as she said actually if you look at the Ahadith we gather together the Hadith of Rukia among the companions the vast majority of it is for things that we would consider today to be medical issues things you would go to a hospital for like a fever or a scorpion sting or a snake bite so the reason for that is exactly what sheikh said regarding the fact that as corruption and so on increases the no doubt the effects of the jinn and what we mentioned with regard to the statement of Iqrimah رحم الله تعالى with regard to how the jinn when people sought help from them and when people sought refuge with them they increase in their facade and their corruption and they cause that effect to the people so this being said you can see that probably in terms of the excessism and in terms of a jinn possession being less in the time of the early generations where it was a time of good and a time where the people were upon righteousness but at the same time we still see them using رقية and teaching رقية for a wide range of issues as well so we can add that to also the answer Inshallah if you look at the no source I mean if you look at the textual evidence that have come regarding رقية why was the Prophet teaching the companions to do رقية on themselves if this is something that they didn't practice or they're not going to practice by teaching them what to say This is what you need to say the Prophet ﷺ in the famous hadith that we took in the episode where the Prophet ﷺ في صححة مسلم when it's the 70,000 هم الذين لا يسترقون ولا يكتون ولا يكتون وعلى ربي متوكلون لا يسترقون the scholars they took from that they don't ask رقية from anyone that means they do رقية on themselves so that means صحابة رضوان والعالم اجمعين they want it to be from this so all these instructions of the concept of رقية and doing رقية on yourself and also the Prophet doing رقية on his grandchildren meaning reading Quran and Adkara and dua on them I mean all this also applies in the companions okay the second question I have for you is what is the process for determining whether somebody is suffering from a psychological disorder or experiencing gin possession so I think here and the advice that I always give to people in this regard is that people in the beginning don't need to be overly concerned about the distinction here and the evidence for that is the general benefit of رقية across a wide range of sicknesses and illnesses so رقية was used as we said for things that we today would go to a hospital for it was used for things that would be considered psychological illnesses in some of the حديث regarding the companions it talks about a man who was who was insane he was suffering from insanity you also have examples of رقية as we said exorcism with regard to the gin we talked about the حديث with the man of the house and others we also have the حديث of the child who the Prophet صلى الله عليه وسلم performed an exorcism for who that child had not been right since the day that they were born all of these were mentioned in the episode in detail with the references and so on but I think if we if we see the wide application of رقية what we see is that in the beginning this idea that you need to distinguish between whether it's a gin issue or whether it's psychological I would ask what are you going to do differently if you know that it's it's a psychological sickness or if you know that it's gin possession in the first instance your actions are going to be very similar in terms of your recitation and so on later on as it becomes clear to you exactly what is affecting the person you can tailor your actions you can seek specific kinds of cure and specific kinds of رقية but I think in the beginning it's very very beneficial and very important that you don't try to be overly to overly distinguish and some of the reasons I found for this is number one it allows a person to go down the wrong path because they have a presumption and they start with a presumption and then that presumption leads them to not seek the correct cure for the sickness that they have because they've presumed that it's a gin problem and it could be for example the evil eye it could be a psychological problem and because of that presumption and that they've stuck to it or they've just kept on with that presumption and it sometimes delays the treatment so what I would suggest is the best thing to begin with is to keep the رقية general and from the evidence of keeping the رقية general are some of the أذكار which mention many different things in one in one statement they mention the evil eye they mention they mention magic they mention all different kinds from the evil everything that afflicts you anything that harms you anything that is causing your affliction so these أذكار being general like that I feel that that gives us an evidence that we don't need in the beginning to be that specific about that before I start I need to know exactly what it is that is wrong with this person but it's a process that you will discover over time so as you recite on the person with an intention for Allah to cure them from whatever anything that is afflicting you over time it will become clear what the problem is and you can start to tailor and make your رقية very specific or you can start to bring in medical treatments and so on as you as time goes on and it also the last point I would say on this it also stops you from being manipulated by the jinn and the shell team because again the reverse applies of people who presume this person has a psychological problem and they go on that root the person is sectioned or restrained and they suffer a lot when in reality all they need is a regular رقية program so what I feel is don't let the person get overly confused by these things in the beginning let them keep it general let them ask Allah for a cure from whatever it is and let them ask Allah to show them what is wrong with the person and then over time they can start to be more specific as they start to see more evidences that build up and that show them what is really wrong with the person I'm a sheikh no yeah that's it okay شقد رحمان this one's for you if the jinn can possess and marry human beings like you mentioned on the episode is it possible for a human to conceive a child with a jinn so the concept of humans and the jinn getting married the scholars they use a ayat from the Quran for example قوله تعالى لم يضمث هنة إنس قبلهم ولا جان so the word لم يضمث هنة they said it means جماع that can take place between the jinn and the ins the ayat the sheikh mentioned in the podcast which is ويوم يحشرهم جميعا يا مع شراك جن قد استكثرتم من الإنس وقال أوليهم من الإنس على رقص ربنا ستمتع بعضنا وبلغنا جلنا الذي أجلتنا أجلت لنا قال النار ومثواكم خالدين فيها إلا باشاء الله إن ربك حكيم وعليم so this ayat they said that استمتع here is referring to and it means that which happens between the wife and the husband and even this is long time ago when I looked at it and I didn't have the reference to look into it more but إبنو كثير in his تهديب I thought I think it was he brought a statement of إكرمة and some of the other مفاصرين under the ayah what steps these men استطعت منهم بصوتك وأجلب عليهم بخيلك ورجلك وشاركهم في الأموال والأولاد وشاركهم في الأموال والأولاد that this can mean that the jinn can have children with and he brought a hadith where he said that the prophet صلى الله عليه وسلم said إذا جامع الرجل امرأته ولم يسمي انطول الشيطان انطول جانو إلى إحليله فيجامع معه something like that او كما قال عليه السلام إذا كانت يجب ان تقوم with his wife ولم يسمي ولم يسمي ولم يسمي الشيطان يجب ان تقوم with your wife with you and so these are they indicate and they show that the jima'a can happen وذلك الشيخ الإسلام إبنو حجر الهيتم قرطوب and others they mention that this is their view that's what they hold and some even said like إبنو جرير this is the قول الجمهور the view of the overwhelming majority but again it needs more of a research to know if it's the قول الراجح and each evidence needs to be but these are the آيات that the scholars have brought forward to say that this can't happen والإلم عند الله knowledges with Allah الشيخ okay next question for you guys what is the ruling جين والأسل when it comes to فتنة that the person runs away from فتنة they don't present themselves to فتنة because when Allah spoke about the jinn He said سبحانه وتعالى لا يفتننكم الشيطان يا بني آدم لا يفتننكم الشيطان كما أخرج أبويكم من الجنة ينزع عنهم لباسهم لا يفتننكم الشيطان لا يفتنكم الشيطان bring fitna to you and we are taught to run away from fitna whenever we hear about it whenever it occurs or what it occurs to avoid it so especially people who are weak seeing these things it sometimes brings into their hearts fear that's beyond and above required and Allah says in the Qur'an فلا تخشوهم وخشوني don't be scared of them be scared be scared of me so شيخ مرثيمين I think was asked something like that and he's فتاوة when he gave he warned against it he said these things should be avoided but rather he was asked more was like stories that are written like you know scary stories that people make whether people can can you make money out of that are you allowed to and he gave تفصيل but he mentioned in there رحمة الله تعالى this concept of you know spreading stories of genes and talking about it and when there isn't an actual benefit behind it and if it's the intent behind it if it's knowledge and something needs to be taken out of it and you want to bring something to people's mind I can remember just to tell the story or even to scare people with it for entertainment or whatever I think there's a couple of extra points I would mention I think definitely to add to what شيخ said the statement of Allah إنما ذلكم الشيطان ويخوفوا أولياء فلا تخافوهم وخافوني إن كنتم مؤمنين this is only the شيطان that makes you scared of his allies don't be scared of them but be scared of me if you really believe that the evidence with regard to the شيطان loves you to have fear of the شيطان and to spread around fear of the شيطين and that fear when it reaches a certain level can even reach the level of شركب الله عز وجل that somebody can fear the شيطين a fear that is only deserving to Allah سبحانه وتعالى and it can reach a level that is a wasila to that that leads a person to abandon some of the obligations in their religion and ultimately the other thing is this issue of concealing and covering what happens to your fellow brothers and sisters in Islam you know ultimately as someone performing ركحة you have an امانة to keep concealed the things which are private and those people who practice ركحة you see a lot of private things come from the person maybe they become some of their outlaw becomes uncovered or they say things that they wouldn't want other people to know about and then for a person to take that امانة like that and then to you know to spread it around even with the patient's permission sometimes without but I feel it's a bad habit to set for people that you are exposing people's private issues that should be between you and there should be any between for them alone and the fact that you had some knowledge of that because of a necessity or because of a need that that person had but then for you to spread that I would ask the question why and what is intended by it and I think that if it's entertainment that's perhaps one of the worst examples if someone says we spread it because we feel it will help the people to raise them امان then I don't feel this is the way that the self used to go about raising people's امان and helping people to become closer to Allah even in writing you know writing stories about the jinn rather what we have in the Quran and the Sunnah and what we have in terms of teaching us to get near to Allah and the things which raise our امان this is what is required and as for jinn stories to raise a person's امان I don't think that's necessary I think that if it needs to be done with some of his experiences I read from an article by Sheikh Mimba س. رحم الله that he recounted some of his experiences that he had had involving the jinn but there was a clear educational purpose behind that it wasn't entertainment and it wasn't just putting out stuff that are going to get you views on or get you get people to listen to you but it's about something that has a specific purpose and generally when I talk about experiences that I have had involving the jinn I try to anonymize it كانوا معك الماعدة أو الماعدة أنني أقلت بحالة قدحت وفي هذه الحالة أشعر هاتف هذه وأن هذا هو ما الله فعله مجددا للعمل وقد أخبرته أنه مُنفشي فهذا يوجد مجددا للعمل. ولكن كما فعلت في هذا الشيء ، أستطيع أن أرد أن أقول لقد أردت لي بقية لأعجبني وقد قمت بعمل مجددا لي أفعل لذلك أو أي شيء وابقى مع الوضع للدخول لأن أعتقد أن أن تحديث العديد من العديد هو one of the most important أمانات تراكي has and if he isn't concealing the person's private affairs and he isn't fulfilling that أمانة then i would say that he's lacking the sufat the characteristics that are befitting for a person to perform rukia with so a very similar question and you might have answered it already in that answer what is the ruling on watching jinn exorcism on youtube i wanted to add a point on this i feel it's important which relates to a lot of things connected to the jinn and that is the statement of Allah الله سبحانه وتعالى said صورة الحجرات or you who believe if there comes to a disobedient person with some news verify it unless you harm a people out of ignorance and then become regretful over what you've done here i want to focus on how the scholars they mentioned that this doesn't just apply to the fasik but it applies to the one who is anonymous because the one who is anonymous we don't know whether that person is a fasik or someone who is righteous or not and there is no one more anonymous to us than the jinn because we can't see them we can't verify when they tell us where they're from when they tell us we have no way of verifying even with a human being you have some steps you can take to verify the truth or the falsehood of what a person is saying but with regard to the jinn you have no way to verify that and the ayah tells us that there can be real harms that can come about when you take information that you're not sure of the truthfulness of it and you spread it among people you can cause harm to people and you can cause people to end up with false beliefs and ideas and how many times i've personally seen that the jinn tell stories that subhanAllah these stories at the minimum they distract a person from remembering الله and in a worst case scenario they can take a person far away from islam because they tell stories and people start to believe them and they tell things about what will happen in the future that they have their za'am about what will happen their imagination about what will happen in the future otherwise they don't know but what they imagine will happen or they tell things for example like they say this was done by your mother or your your sister or your brother or your uncle and you have no way of verifying that and indeed what it causes is families to break up and it causes news to be spread that's not and people they spread conspiracy stories about things that happen and blame people without evidence i feel that there's so much harm can come from this so again i'm not going to put all those youtube videos in one category but i would advise people to be very careful about what they believe from any source that can't be verified and the jinn is definitely a source which is it can't be it can't be but we can't verify the truth of what is said to us okay find a question now for you guys what is the evidence from the Quran and the sunnah for the different forms and names of the jinn so we mentioned a quote from ibn abdelbar رحمه الله تعالى which mentioned some of the names and i mentioned a couple of extra ones which we had brought these each of them have examples so first of all the first one that we said is the general one that we used the word which was jinn and i think we've mentioned many examples from that in sort of jinn elsewhere in the Quran of the use of the word jinn we also mentioned the word shaitan which again we have plenty of examples for we mentioned the word مارد which again we have in sort of صافات وحفظة من كل شيطان مارد and we mentioned the إفريد which again we have which is again mentioned in the Quran in صورة النمل so we have now the إفريد so we have now an example for the word إفريد on top of that we had the word and that is mentioned in some of the أحاديث it's mentioned in some of the أحاديث that the Prophet ﷺ said وَلَا صَفَرُ وَلَا غُولَ it's mentioned in some of the أحاديث like that and we mentioned in some of them the word السعالي and this is a word that is mentioned linguistically but i didn't find it narrated from the Prophet ﷺ but i found it in some of the مراسيل from the تابعين that they used to use this word can you think of any other that we didn't mention from the names that we used for the jinn عامر that was the other one عامر they used that عامر and أرواح that was two more that we mentioned i can't think of a حاديث particularly can you think of one which has the the Arabs used to use it but i've seen ibn al-qayyim using it in his set but i don't have the Prophet ﷺ used it so these are like maybe there are one or two that we might not find examples from the Prophet ﷺ but all of these words you can find examples from the time in which Arabic language was taken the time in which Arabic language was was in its pure form so linguistically we don't have a problem with the origin of all of them but there are probably maybe two to three that we might not find mentioned in the حاديث specifically but we find them being used among the among the Arabs i want to mention something back in one of the questions that were asked you know one of the questioner he said that you know i never came across any of the companions doing this and so when it comes to the أدب المفتي والمستفتي the scholars they talk about the manners of the one who's given the fatwa and the manners of the one who's asking the fatwa they say that from the manners is that the student or the person who's asking the question first of all he doesn't assert something and then they ask ask the question because it goes against the concept of wanting to now or now they said that يونس من عبدالعالا came to اليمام الشافعي in Egypt at a very early stage when اليمام الشافعي moved from Iraq because اليمام الشافعي had students in Iraq that he taught أبو ثور حاسب رب محمد الزعفراني أحمد ابن حمبل and others like that then he moved to Egypt and then he met ربي ابن سلمان المرادي سمعيل ابن يحل مزني أبو يعقوب البويطي and يونس من عبدالعالا يونس من عبدالعالا and a group of students they came to اليمام الشافعي they wanted to test him they wanted to see who is he who is this man شايفراني we hear about him and يونس من عبدالعالا and others they were of the manhub of اليمام ملك so now this man is coming to the city they want to put him to a test they want to because he's claiming knowledge or or knowledge is being claimed for him so when they came and they asked اليمام الشافعي he refused to answer their question years went by they became students they started to participate in his lesson they started to study they started to learn he saw from them that they were genuinely wanted to learn and so he called them from them was يونس من عبدالعالا and a group so he said what was your question that you asked me that day they told him he answered each and every one of those questions and he added additional knowledge on it for them that they didn't know themselves and so then they said why didn't you answer it like that when we first asked you and he said you guys came to me asking this question not wanting to know but you came and you asked me this question so i want brothers and sisters who ask questions to understand that that when you ask you really are asking to know you're not asking to assert something or push something the second thing is don't as a student as a person who's learning the religion one thing we all have to come with is that we don't do this general negation that we say there isn't ولي ذلك ولي ذلك it was narrated that الانمام وزهري رحمه الله محمد المشاب زهري was from the tabi'il was once speaking about a narration and he said ولم يثبت ذلك عال رسول الله and this has not been affirmed from the prophet عليه الصلاة و سلم so a man put his finger up and he said to him شيخ did you read all of the hadiths of the prophet وزهري said no and we know that no one on this earth has come across all of the hadiths of the prophet عالمان مشافع كتاب جمع و العلم he said that anyone who claims that he's read all of the hadiths of the prophet or has even memorized all the hadiths of the prophet he's a liar if you say the Quran but not the hadiths so زهري said no I haven't he said even half he said no he said one third he said no he said how can you then they say that this is not affirmed from the prophet عليه الصلاة و سلم so what we say is that the actions of the companions is in books that are of volumes like مصنف ملعبي شيبان مصنف عبد الرزاق and it's big books that are transmitted so to say I have not seen or the companions did not do this I haven't started each and every companion in their situation but I don't mind الله I just wanted to mention that as well