Thursday, 27 September 2012


Jinns (made from smoke/fire) are not a myth. May be to a Non Muslim (rarely) this concept (of reality) be difficult to digest, but for a Muslim who believes in Allah then he wouldn't find the below verse difficult to comprehend 

“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56] 

Abu Tha’labah al-Khushani said: “The Messenger of Allaah said: ‘The jinn are of three types: a types that has wings, and they fly through the air; a type that looks like snakes and dogs; and a type that stops for a rest then resumes its journey.” [Ref: Shaykh al-Albaani said in al-Mishkaat (2/1206, no. 4148): al-Tahhaawi and Abu’l-Shaykh reported it with a saheeh isnaad]

1824 - " الحيات مسخ الجن، كما مسخت القردة والخنازير من بني إسرائيل ".

Snakes are the forms of the transmutations of the shape of the jinn in the same way that the apes and swine were transmutations of the tribe of Israel.”

[Ref: Silsilah as-Saheeha 1824] 

In Arabic the word mass (possession) is used to refer to junoon (insanity). See Lisaan al-‘Arab (6/217). 

Other ahadeeth help us learn that Jinns are actually of various different kinds and types. To know more click on :


Allah says “Those who eat Ribaa [usury] 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] 

Tafseer of the Above ayaah for a better understanding :

1) Imam Al-Qurtubi said in his Tafseer (part 3, p. 355 no.12): “This ayah is proof (showing) that those people are wrong who deny that epilepsy is caused by the jinn and (instead) claim that its causes are only physical, and that the Shaytaan does not enter people or cause madness are wrong in their claims"

2) Ibn Katheer said in his Tafseer (part 1, p. 32), after mentioning the aayah quoted above: “They will not rise from their graves on the Day of Resurrection except like the way in which the epileptic rises during his seizure, when he is beaten by the Shaytaan

3) Abu Ja'far ibn Jareer said the following in his Tafseer of the verse: "He meant that Satan causes him to stumble in this life. This is the case of one who is strangled and possessed. Satan's touch refers to madness.

[Ref: Tafseer at-tabari or originally known as Jami` al-Bayan an-ta`weel al-Qur`an] 

4) In al-Baghawi's commentary on this verse, he said, "Satan's touch means madness. A man is said to be touched when he is insane

5) Ibn Abi Hatim reported that Ibn 'Abbas said, "One who devours interest will be resurrected on the Day of Judgement insane in a suffocating fit of madness." Ibn Abi Hatim also said that similar commentaries were narrated from 'Awf ibn Malik, Sa'eed ibn Jubayr, as-Suddi, ar-Rabee' ibn Anas, Qatadah and Muqatil ibn Hayyan 


1) According to a saheeh hadeeth narrated by al-Nasaa’i from Abu’l-Yusr, the Prophet (peace and blessings of Allaah be upon him) used to pray: “Allaahumma innee a’oodhu bika min al-taraddi wa’l-haram wa’l-gharaq wa’l-harq, wa a’oodhu bika an yatakhabatani al-shaytaan ‘ind al-mawt ( O Allaah, I seek refuge with You from being thrown from a high place, old age, drowning and burning; and I seek refuge with You from being beaten by the Shaytaan at the time of death).” [ Nasaee' and also narrated by Hakim in Mishkaak al Masaabeeh vol 1 p 256] 

Commenting on this hadeeth in Al-Fayd (part 2, p.148), al-Manaawi said: “[The phrase] ‘and I seek refuge with You from being beaten by the Shaytaan at the time of death’ means, lest he should wrestle with me and play with me, and damage my religious commitment or mental state (at the time of death) by means of his insinuating whispers which cause people to slip or lose their minds. The Shaytaan could take control of a person when he is about to depart this world, and misguide him or stop him from repenting…”

2) Ahmad has collected in his Musnad and Abu Dawood in his Sunan a narration from Umm Aban from her father, al-Wazi' that her grandfather, az-Zari' ibn 'Amir al- 'Abdi went to Allah's Messenger (sallalahu `alayhi wa sallam) with a son (or nephew) of his who was insane. She reported that her grandfather said: 

"When we reached Allah's Messenger I said, 'I have with me a son (or nephew) who is insane whom I have brought for you to pray to Allah for.' He said, 'Bring him to me.' So I went to get him from the group of riding animals (among whom I had left him). I took off his travelling clothes and put on good clothes, and took him by the hand back to the Messenger of Allah. He said, 'Bring him closer to me and turn his back to me.' He then grabbed his garment and began to beat him on his back so much so that I saw the whiteness of his armpits. While doing so he said, 'Get out enemy of Allah! Enemy of Allah get out!' The boy then began to gaze in a healthy manner quite different from his earlier gaze. Allah's Messenger then sat him down directly in front of him, called for some water for him and wiped his face, then he prayed for him. After the Messenger of Allah's prayer there was none in the delegation better than him."

[Ref: Ahmad 4/171, 172, Sunnan Ibn Majah, Hadith#3548: Musnad Imam Ahmed ibn Hambal, Vol#4, Hadith#171/172; Al-Baihaqi; and AlHakim: Al-Hakim classed this Hadith as Saheeh. Umm Aban was 
considered a Maqboolah (acceptable) narrator according to Ibn Hajar. There is only one hadith narrated by az-Zari' in the six main books of hadith and only Abu Dawood has narrated it. It has the same chain of narration as this hadith mentioned by the author, however Abu Dawood did not mention this section. Instead his narration was limited to mention of kissing the Prophet's hand. [Sunan Abi Dawood (English Trans.), vol. 3, p. 1441, hadith no. 5206]. Bukhari also mentioned the same narration in his book al-Adab al-Mufrad. 

then the boy was healed after the Jin had left him.

It was narrated that ‘Uthman bin Abul-‘As said:

“When the Messenger of Allah (ﷺ) appointed me as governor of Ta’if, I began to get confused during my prayer, until I no longer knew what I was doing. When I noticed that, I travelled to the Messenger of Allah (ﷺ), and he said: ‘The son of Abul-‘As?’ I said: ‘Yes, O Messenger of Allah.’ He said: ‘What brings you here?’ He said: ‘O Messenger of Allah, I get confused during my prayer, until I do not know what I am doing.’ He said: ‘That is Shaytaan. Come here.’ So I came close to him, and sat upon the front part of my feet then he struck my chest with his hand and put some spittle in my mouth and said:

اخْرُجْ عَدُوَّ اللَّهِ

‘Get out, O enemy of Allah!’

He did that three times, then he said: ‘Get on with your work.’” ‘Uthman said: “Indeed, I never felt confused (during my prayer) after that.”

[Ref: Sunan Ibn Majah (3548) and authenticated by Shaikh al-Albaanee in Saheeh Ibn Majah (2874) and also in “al-Saheehah” (2918). Shaikh al-Albaanee further said: This narration has been reported through four different chains. Firstly: by al-Tabaraanee in “Mu`jam al-Kabeer (8347) and al-Haithamee (9/3) with a “Hasan” (good) chain. Secondly: by al-Baihaqee in “Dalaail al-Nubuwah (5/308) with a Saheeh chain. Thirdly: by Abu Na`eem in “al-Dalaail” and al-Baihaqee with a Saheeh chain. The fourth: is the above narration of Ibn Majah and it is Saheeh]

In another hadeeth This companion Uthman bin Abul As was affected by waswasa in salaah coused by shaytaan called "khanzab" as stated in the narration in Sahih Muslim. In that narration the Prophet (sallAllahu alayhi was sallam) told him to seek refuge in Allaah and spit to his left in salaah.

Below are the ahadeeth explaining these situations of Jin possessions in detail

“Abdullah bin Numayr narrated to us, from Uthmaan bin Hakeem, he said: Abdur Rahmaan bin Abdul Azeez informed me, from Ya’la bin Murrah, he said: I have seen three things from the Messenger of Allaah (sallallaahu alayhi wasallam) that no one else would have seen before me nor after me. I went out with the Prophet in a journey until when we reached a certain street; we passed by a woman who was sitting holding a child with her. She said, ‘O Messenger of Allaah, this child has been afflicted with a curse and it worries us. He gets attacked in a day (with fits) for I don’t know how many times.’ The Prophet said, ‘Hand him to me’ so she lifted the child to him and he sat him down with a saddleback between him and the boy. They he opened his mouth and put some spittle in it for three times and he said, ‘In the name of Allaah, I am the slave of Allaah, go away O enemy of Allaah.’ Then he gave the child to her and said, ‘when we return to this place, tell us how has he faired’ Then we went and later came back to that place and we found that woman along with three (other narrations say: “two”) lambs. The Prophet asked, ‘How is the child?’ She replied, ‘By the one who sent you with truth, we have not seen anything wrong in him until now; please take these lambs.’ The Prophet said, ‘Get down and take only one of them and return the rest to her.’”

[Musnad Ahmed (29/89) H. 17548 or 
(4/170, 171, 172).  al-Haakim in his Mustadrak (4163) and said the chain of narration is “Saheeh” and al-Dhahabee agreed with him. Al-Mudhiree said in “al-Targheeb” (3/158), its chain is “Jayyid” (good). Shaikh al-Albaanee said in “al-Saheehah” (485): “Overall, the Hadeeth, with all these supporting chains, is “Jayyid” (good), and Allaah knows best.” This narration is rated saheeh (authentic) by al-Arna'oot in Ibn Qayyim's, Zaad al-Ma'ad, (Kuwait: Maktabah al-Mandr al-Isldmiyah, 14th ed., 1986), vol. 4, p. 68, ftn. 1. Ibn 'Asakir has also recorded a hadith from Usamah ibn Zayd 
similar to that of Ya'la (see Ahkdm al-Murjdn fee Ahkdm al-Jdnn, p. 14). ad-Darimi, at-Tabarani, al-Bayhaqi and Abu Nu'aym collected a hadith from Ibn 'Abbas in which he said: "A woman came with a son of hers and said, 'O' Messenger of Allah, this son of mine is insane. He is seized by fits every morning and evening, and ruins our lives.' Allah's Messenger wiped him and prayed for him. The boy then vomited and a black puppy came out of his mouth and ran away." (See al-Khasd'is al-Kubra, vol. 2, p. 290).]

It was narrated that Jaabir bin `Abdullaah said: We went out with the Messenger of Allaah صلى الله عليه وسلم on the campaign of Dhaat al-Riqaa`. When we were in Harrat Waaqim (name of a place), a Bedouin woman brought a son of hers to the Messenger of Allaah صلى الله عليه وسلم and said: “O Messenger of Allaah صلى الله عليه وسلم, the Shaytaan has got hold of this son of mine and I cannot do anything.” He said: “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 صلى الله عليه وسلم spat into it, then he said:“be gone, enemy of Allaah, for I am the Messenger of Allaah.” He said that three times and he said: “Take your son, there is nothing wrong with him (now), and the problem that he suffered will not come back to him.” [Al-Tabaraani in al-awsat and Al-Bazzaar]

Saffiyah inb Huyay narrated that the Prophet صلى الله عليه وسلم said: “The Shaytaan flows through the son of Aadam like his blood.” [Saheeh al-Bukhaaree (2035, 2038, 2039, 3101, 3281) and Saheeh Muslim (4047, 4048)]

3) Saying Bismillaah (in the Name of Allaah) before entering one’s home, before eating or drinking, and before having intercourse will also keep the Shaytaan from entering the house or partaking with a person in his food, drink and sexual activity. Similarly, mentioning the name of Allaah before entering the toilet or taking off one’s clothes will prevent the jinn from seeing a person’s ‘awrah or harming him, as the Prophet (peace and blessings of Allaah be upon him) said, “To put a barrier that will prevent the jinn from seeing the ‘awrah of the sons of Aadam, let any one of you say ‘Bismillaah’ when entering the toilet.” (Reported by al-Tirmidhi, 551; Saheeh al-Jaami’, 3611).

4) In al-Saheeh (Al Bukhari) it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: ‘The Shaytaan flows through the son of Adam as his blood flows…

5) Ahmad (7762) and Muslim (780) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not make your houses (like) graveyards, for the Shaytaan flees from a house in which Soorat al-Baqarah is read.” 

6) Abdullah b. Mas'ud reported that Allah's Messenger (may peace be upon him) said: There is none amongst you with whom is not an attache from amongst the Jinn (devil). They (the Companions) said: Allah's Messenger, with you too? Thereupon he said: Yes, but Allah helps me against him and so I am safe from his hand and he does not command me but for good.  (Sahih Muslim, Book #039, Hadith #6757)

A verse verifying the above hadith : “Likewise, we have made for every Prophet an enemy, Shaytaans from among mankind and the Jinn.” (Quran 6:112)

7) Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The crying of the child(starts) when the satan begins to prick him.  (Sahih Muslim, Book #030, Hadith #5839)

8) Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: No child is born but he is pricked by the satan and he begins to weep because of the pricking of the satan except the son of Mary and his mother. Abu Huraira then said: You may recite if you so like (the verse):" I seek Thy protection for her and her offspring against satan the accursed" (iii. 36). This hadith has been narrated on the authority of Zuhri with the same chain of transmitters (and the words are):" The newborn child is touched by the satan (when he comes in the world) and he starts crying because of the touch of satan." In the hadith transmitted on the authority of Shu'aib there is a slight variation of wording.  (Saheeh al-Bukhaaree (3286, 3431, 4548) and Saheeh Muslim (4370, 4371, 4813)

9) A type of the earthbound jinn is called ‘qareen’ (companion). One of these accompanies each human being from his birth until his death. This jinn encourages a man’s lower desires and constantly tries to divert him from righteousness

Narrated Abdullaah ibn Mas'ud: Allaah's Apostle صلى الله عليه وسلم said: “Every one of you has been assigned a companion from the Jinn.” They (the Companions) said: Allaah's Apostle صلى الله عليه وسلمwith you too? Thereupon he said: “Yes, but Allaah helps me against him and so I am safe from his hand and he does not command me but for good.” [Saheeh Muslim (5093)]

This is further verified by : “His companion (shaitaan named/called qareen) will say: ‘Our Lord! I did not push him to transgression, (in disbelief, oppression, and evil deeds), but he was himself in error far astray.’  [Qaaf 50:27-29] 

Ibn Katheer said: “‘His companion (qareen) will say’ – Ibn ‘Abbaas (may allaah be pleased with him), Mujaahid, Qataadah and others said: this refers to the devil who is appointed to accompany him. ‘Our Lord! I did not push him to transgression’ means, he will disown that person on the Day of Judgement, and will say, ‘Our Lord! I did not push him to transgression’ meaning, I did not lead him astray. 

It was narrated from ‘Abd-Allaah ibn ‘Umar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If anyone of you is praying, he should not let anyone pass in front of him; if that person insists then he should fight him for there is a QAREEN (shaitaan) with him.” 
[Narrated by Muslim, 506] 

10) It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to seek refuge with Allaah from the jinn and from the evil eye until the Mi’wadhatayn were revealed, and when they were revealed he started to recite them and not anything else.”

(Narrated by al-Tirmidhi, 2058; he said it is hasan ghareeb. Also narrated by al-Nasaa’i, 5494; Ibn Maajah, 3511. The hadeeth was classed as saheeh by al-Albaani (may Allaah have mercy on him) in Saheeh al-Jaami’, 4905). 

11) It was narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) put me in charge of guarding the zakaah of Ramadaan. Someone came to me and started grabbing handfuls of the food. I took hold of him and said, ‘I will take you to the Messenger of Allaah (peace and blessings of Allaah be upon him).’ He said, ‘I will teach you some words by means of which Allaah will benefit you.’ I said, ‘What are they?’ He said, ‘When you go to your bed, recite this aayah (interpretation of the meaning): “Allaah! Laa ilaaha illa 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)…” [al-Baqarah 2:255] – until he completed the aayah. Then Allaah will appoint a guard for you who will stay with you and no shaytaan (devil) will come near you until morning.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) asked me, ‘What did your prisoner do last night?’ I said, ‘O Messenger of Allaah, he taught me something, and claimed that Allaah would benefit me by it.’ He said, ‘What was it?’ I said, ‘He taught me to recite Aayat al-Kursiy when I go to bed, and said that no shaytaan would come near me until morning, and that Allaah would appoint a guard for me who would stay with me.’ The Prophet (peace and blessings of Allaah be upon him) said, ‘He told you the truth, although he is an inveterate liar. That was the Shaytaan.’” (Narrated by al-Bukhaari, 3101)

An incident similar to that of Abu Hurayrah also happened to another of the Prophet's Companion Mu'adh ibn Jabal (may Allah be pleased with him). That incident has been collected by at-Tabarani and Abu Bakr ar-Rooyani. In Mu'adh's narration the devil added, "and the closing verses of Soorah al- Baqarah. 

There is also in Mu'adh's narration that the devil came in the form of an 
elephant. Ibn Hajar said, "It also happened to the Companion Ubayy ibn Ka'b in a narration collected by Nasa'i, to Abu Ayyoob al-Ansari in a narration collected by Tirmidhi, to Abu Asyad al-Ansari in at-Tabarani's collection, and to Zayd ibn Thabit in a narration collected by Ibn Abi ad-Dunya. However, only in Mu'adh's narration are the circumstances similar to that of Abu Hurayrah's and they are all considered to have been separate incidents." 

[Ref: Fath al-Bari  vol. 4, p. 489). 

Ubayy's narration is actually narrated by Nasa'i in al- Yawm wa al-Laylah as well as by Ibn Hibban, al-Hakim and at-Tabarani (it will be mentioned below in this document). It has in it the following addition, "In the beginning he (Satan) looked like a mature young man. I said to him, 'Give me your hand.' When he did so it was suddenly a dog's paw with dog hair on it!" In Abu Ayyoob's narration there is the following statement, "The ghouls would come and take away some of it (the Ramadan zakah.)" Tirmidhi classified the hadith as hasan ghareeb  and it is further authenticated by al-Hakim. Abu Nu'aym also collected it on the authority of Abu Ayyoob in another chain of narration in which he mentioned that the devil was in the form of a cat which changed into 
an old woman. Abu Asyad's narration is similar to Abu Ayyoob's except that it had in it the following, "I will show you a verse, if read in your house, your family will not be disturbed, and if you read it over your vessels, their lids will not be removed. It is Ayatul-Kursi." In Zayd ibn Thabit's narration he asked, "What will protect us from you, he replied, 'Ayatul-Kursi.'" In all of these narrations the Companions saw the Jinn and conversed with them. 

A similar incident :

Abu Nua’ym & Bayhaqi in his Dalaa'il narrate from Ubayy ibn Ka’b (RadiAllaahu `anhu) that he used to have a field of dates and he used to guard it but as time passed by he kept less watch over it. One night he planned to guard it, but he saw an (animal) in a shape of a young boy. Ubayy ibn Ka’b offered him greetings and he replied back. Ibn Ka’b asked him whether he was a human or Jinn? He replied: He was Jinn! Ubayy asked him to show his hand, Ubayy saw that his hand was like that of a dog and it had hair on it like a dog does. Ubayy asked: "Are Jinn created in this fashion?" He replied: "Some Jinn are even more stranger than me." Ubayy asked: "Who compelled you to do this (i.e. steal from my field)." He replied: "I have heard that you love to give Sadaqah." So I thought of taking (stealing) something from you." Ubayy asked: "What is it that can protect us from you?" The Jinn replied: “Ayaat al-Kursi; which is in Surah al-Baqarah [#2], whosoever recites it in the evening will be safe from our Sharr (evil) till the morning, and whosoever recites it in the morning he will be safe from us till the evening." The next morning ibn Ka’b went to the Prophet (ﷺ) and told him about this, the Prophet (ﷺ) said: "The Khabeeth (i.e. bad, wicked, impure etc) told the truth.” 

[Ref: An-Nasaa’i, abu Ya’la, ibn Hibbaan & Haakim who declared it Saheeh; via Alzuriddin Mujahid's comment on this blog ]

12) It was narrated from al-Nu’maan ibn Basheer (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah inscribed a book two thousand years before He created the heavens and the earth, from which the last two aayahs of Soorat al-Baqarah were revealed. If they are recited for three nights, no shaytaan (devil)will remain in the house). (Narrated by al-Tirmidhi, 2882. This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1799).

13) It was narrated that Suhayl ibn Abi Saalih said: “My father sent me to Bani Haarithah, and there was with me a slave of ours, or a companion of ours. Someone called out his name from a garden, and the one who was with me looked into the garden and did not see anything. I mentioned that to my father, and he said, ‘If I had known that this was going to happen to you, I would not have sent you. But if you hear a voice then make the call for prayer, for I heard Abu Hurayrah (may Allaah be pleased with him) narrating that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the Shaytaan hears the call to prayer, he runs away fast.(Narrated by Muslim, 389). 

The word translated here as “runs away fast” may also mean “farting.(out of fear) “ 

Another similar hadith has been transmitted below :

The jinn that appear in horrible, rapidly changing forms in the presence of human beings are called ‘ghool’ (plural gheelan). 

The Prophet said, ‘If the gheelan appear and transform themselves before you, call the athaan’ [Al Musnad Ahmad , 142777, Musnad al bazar hadith 1247 and ibn a'adi in "al kamil" 5/1760]

Note : the sanad of the above references (except Al Muslim) have some weakness because it is not known who hasan al basri (r.h) actually heard this narration from , i.e from Jabir or from Sa'ad.  Nevertheless, the matan (content) of athaan scaring away the Jinn is proven saheeh and thus one can use this as a defense or attack tactic when required. 

14) Abu as-Sa'ib, the freed slaved of Hisham b. Zuhra, said that he visited Abu Sa'id Khudri in his house, (and he further) said:

I found him saying his prayer, so I sat down waiting for him to finish his prayer when I heard a stir in the bundles (of wood) lying in a comer of the house. I looked towards it and found a snake. I jumped up in order to kill it, but he (Abu Sa'id Khudri) made a gesture that I should sit down. So I sat down and as he finished (the prayer) he pointed to a room in the house and said: Do you see this room? I said: Yes. He said: There was a young man amongst us who had been newly wedded. We went with Allah's Messenger (may peace be upon him) (to participate in the Battle) of Trench when a young man in the midday used to seek permission from Allah's Messenger (may peace be upon him) to return to his family. One day he sought permission from him and Allah's Messenger (may peace be upon him) (after granting him the permission) said to him: Carry your weapons with you for I fear the tribe of Quraiza (may harm you). The man carried the weapons and then came back and found his wife standing between the two doors. He bent towards her smitten by jealousy and made a dash towards her with a spear in order to stab her. She said: Keep your spear away and enter the house until you see that which has made me come out. He entered and found a big snake coiled on the bedding. He darted with the spear and pierced it and then went out having fixed it in the house, but the snake quivered and attacked him and no one knew which of them died first, the snake or the young man. We came to Allah's Apostle (may peace be upon him) and made a mention to him and said: Supplicate to Allah that that (man) may be brought back to life. Thereupon he said: Ask forgiveness for your companion and then said: There are in Medina jinns who have accepted Islam, so when you see any one of them, pronounce a warning to it for three days, and if they appear before you after that, then kill it for that is a devil. [Ref: Saheeh Muslim, Book 26, Hadith 5557, Also see Muwatta Malik Book 54, Hadith 33, Sunan Abi Dawud 5257, ]

Zayd ibn Aslam reported from his father that 'Umar used to say on the minbar, "O people! Improve your homes but be careful about these house snakes [which are a form of jinn] before they make you afraid. Those among them which are Muslim will not be clear to you and, by Allah, we have not made peace with them since the time when we treated them as an enemy." [Adaab Al Mufrad, 446, saheeh Albani] 

15) It was narrated from 'Aishah that Umm Habibah bint Jahsh who was married to' Abdur-Rahman bin 'Awf suffered from Istihadah (non-mentrual vaginal bleeding) and did not become pure. Her situation was mentioned to the Messenger of Allah (s.a.w) and he said:

'That is not menstruation, rather it is a kick (from the shaitaan) in the womb, so let her work out the length of the menses that she used to have, and stop praying (for that period of tie), then after that period of time), then after that let her perform Ghusl for every prayer. '[Sunan Abu Dawood Book 1, Hadith 211 Saheeh]


أنَّ رجلًا من قومِه من الأنصارِ خرج يُصلِّي مع قومه العشاءَ فسبَتْه الجنُّ ففُقِدَ فانطلقَتِ امرأتُه إلى عمرَ بنِ الخطابِ رضيَ اللهُ عنهُ فقصَّتْ عليه القصةَ فسأل عنه عمرُ قومَه فقالوا نعم خرج يصلي العشاءَ ففُقِدَ فأمرها أن تربَّصَ أربعَ سنين فلما مضتِ الأربعُ سنينَ أتتْه فأخبرتْه فسأل قومَها فقالوا نعم فأمرها أن تتزوَّجَ فتزوَّجت فجاء زوجُها يُخاصِمُ في ذلك إلى عمرَ بنِ الخطابِ رضيَ اللهُ عنهُ فقال عمرُ بنُ الخطابِ رضيَ اللهُ عنهُ يغيبُ أحدُكمُ الزمانَ الطويلَ لا يعلم أهلُه حياتَه فقال له إن لي عذرًا يا أميرَ المؤمنينَ فقال وما عُذرُكَ قال خرجتُ أُصلِّي العشاءَ فسَبَتْني الجن فلبثتُ فيهم زمانًا طويلًا فغزاهم جنٌّ مؤمنون أو قال مسلمون شك سعيدٌ فقاتَلوهم فظَهروا عليهم فسبَوا منه سبايا فسبَوْني فيما سبَوْا منهم فقالوا نراك رجلًا مسلمًا ولا يحلُّ لنا سَبيُكَ فخيَّروني بين المقامِ وبين القُفولِ إلى أهلي فاخترتُ القفولَ إلى أهلي فأقبلُوا معي أما بالليلِ فليس يحدِّثوني وأما بالنهارِ فعصًا أتبعُها فقال له عمرُ رضيَ اللهُ عنهُ فما كان طعامُك فيهم قال الفولُ وما لم يذكرِ اسمُ اللهِ عليه قال فما كان شرابُك فيهم قال الجدفُ قال قتادةُ والجدفُ ما لا يُخَمَّرُ من الشَّرابِ قال فخيَّره عمرُ بين الصَّداقِ وبين امرأتِه

[Partly translating] At the time of ‘Umar, a man was kidnapped by the jinn and stayed with them for four years, then he came back and told the people that some mushrik jinn had kidnapped him, and he stayed with them as a prisoner, then some Muslim jinn launched a campaign against them and defeated them, and brought him back to his family.

[Ref: This was mentioned in Manaar al-Sabeel and elsewhere. Manaar al-Sabeel, 2/88. The story of the kidnapped man was reported by al-Bayhaqi (7/445-446) and its Isnaad was classed as Sahih by al-Albaani in al-Irwaa’, 6/150, no.1709, Also see shaykh Muqbil bin Haade’s fatwa on this : ]

Full Translation -

ʿAbd Al-Raḥmān b. Abī Laylā reports:

A man from his people, from the Anṣār, went out one night to pray ʿIshāʾ with his people [during the Caliphate of ʿUmar], but some jinn abducted him, and he went missing. His wife went to ʿUmar and told him [of her missing husband]. ʿUmar asked his people about him, and they confirmed that he had gone out to pray ʿIshāʾ but had gone missing. [ʿUmar] told the woman to wait for four years.

When four years had passed, the woman went back to ʿUmar and informed him [of her case]. He asked her people and they confirmed the case. He told her she could now  marry, and she did. But her [first] husband returned and raised a dispute [over the marriage] to ʿUmar b. Al-Khaṭṭāb – Allāh be pleased with him. ʿUmar said, “One of you disappears for ages, his family does not know whether he is alive or not [and then he turns up, making claims]!” The man replied, “O Leader of the Believers, I have an excuse.” He asked, “And what is your excuse?” The man replied, “I went out to pray ʿIshāʾ one night, but some jinn captured me, and I [was held captive] by them for a long time. Then, some Muʾmin – or Muslim (one of the reporters, Saʿīd, was not sure of the exact word used) jinn waged an attack on them, fought them and beat them, and took captives. They took me amongst the captives, but said, ‘We see that you are a Muslim man, and it is not allowed for us to keep you captive.’ So they gave me the choice of staying with them or returning to my family. I chose to return to my family. They set off with me. By night, no one would say anything to me; but by day there would be a stick I would follow.”

ʿUmar – Allāh be pleased with him – asked the man, “What was your food when you were amongst them?” He replied, “Difficult [stolen?] food, and what had not had the name of Allāh mentioned over it.” ʿUmar asked, “And what did you drink when you were amongst them?” He replied, “Al-jadaf (a type of drink that does not ferment).”

ʿUmar ruled that the man had a choice to either get back the ṣadāq (dowry) he had given [and have his marriage stay nullified], or take back his wife.

[Al-Bayhaqi, Al-Sunan Al-Kubra 7:445,446. Al-Albani graded its chain of transmission ṣaḥīḥ in Irwā Al-Ghalīl 4:151]


Jinn can have sexual relations with women if their husbands do not mention the nameof Allah before engaging in sex. [Rooh al Maanee vol 27 p 119] Ibn al Jawsee says that a jinn canhave sex with women inthe same way that men do. [Zaad al Maseer fee Ilm at Tafseer vol 8 p 122] 

As Suyootee was of the same opinion.[Al Alaam vol 3 p 301]. Ibn Taymeeyah said that jinn and humans can have sex with one another and beget children, this is a frequent occurance that is wellknown to many. [Majmoo al Fatawaa vol 19 p 39]

A minority opinion is that of Al Maawardee who said, ‘the intellectual rejects the possibility of sex between human and jinn due to their differences in species, nature and senses. Man is corporeal, jinn is incorporeal. Thus mixing, would not be possible with such difference and offspring would be inconceivable’. [Al Jaami li Ahkaam al Quran vol 13 p 211]

Ibn Abee ad-Dunya (رحمه الله) quoted one of the pious predecessors as saying: "A shaytaan met another shaytaan and asked him: 'Why do I see you pale?' He replied: 'I am with a man who mentions the Name of Allaah when he starts eating, so I am unable to eat with him. When he drinks he mentions the Name of Allaah so I am unable to drink with him. When he enters his house he mentions the Name of Allaah, therefore, I am forced to pass the night outside his house.' The other shaytaan said: 'I am appointed to a man who does not mention the name of Allaah when he starts eating, so I join him in eating. When he drinks he does not mention the Name of Allaah and I share drink with him. When he reaches his house he enters without mentioning the Name of Allaah and I enter with him. When he intends to have intercourse with his wife he does not remember Allaah, so I become his partner in the intercourse. ['Abdur-Razzaaq, 19560]

[Ref: Quoted by Ibnul Qayyim رحمه الله in his book 'Uddat us-Saabireen wa Dhaakirat ash-Shaakireen]

Note: Points 16 & 17 have been witnessed by me and my family, also many others whom we know to be true even today.

حدثنا أحمد: نا يونس عن ابن إسحق قال: وكان هذا الحي من الانصار يتحدثون مما كانوا يسمعون من يهود من ذكر رسول الله صلى الله عليه وسلم، أن أول ذكر وقع بالمدينة، قبل مبعث رسول الله صلى الله عليه وسلم، أن فاطمة ام النعمان بن عمرو، اخي بني النجار- وكانت من بغايا الجاهلية- وكان لها تابع، فكانت تحدث أنه كان إذا جاءها اقتحم البيت الذي هي فيه، اقتحاماً على من فيه حتى جاءها يوماً، فوقع على الجدار ولم يصنع كما كان يصنع، فقالت له: ما لك اليوم؟ قال: بعث نبي بتحريم الزنا.

Ahmad (Ibn `Abdul Jabbar al-Utaaridi) who heard from Yunus who from Ibn Ishaq who said " The Ansar used to say about what they would hear from the Jews concerning the Messenger of Allah: The first mention [of the Mission] in Medina before the Mission of the Messenger of Allah was this: Fatima mother of Nu`man ibn `Amr of the Banu Najjar was one of the prostitutes (baghaya) of the Jahiliyya. She had a jinni (tabi,) and used to say that whenever he came to her, he would storm (iqtahama) into the room in which she was, regardless of the others who were in it [for whom he was invisible]. [This went on] until he came to her one day, collapsed on the wall and did not do what he usually did [i.e. have intercourse with her]. She said to him, What’s the matter with you today? He said, A prophet was sent prohibiting prostitution /zinah

[Ref: Seerah ibn Ishaaq 1/113 shamela version. Note this seerah includes seerah wal-Maghazi and is edited by  سهيل زكار [Suhail Zakkar] and published by Darul-Fikr beirut. The story of Fatima bint al-Nu,man is also found in Ibn al-Jawzi, al-Wafa bi-ahwal al-mustafa, ed. Mustafa ,Abd al-Wahid, p. 154 where it is preceded by an account along the same lines (Jabir) in which the woman’s name and tribal affiliation are unspecified and the jinni has the form of a bird]

18) Jaabir  may  Allaah  be  pleased  with  him reported that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said, “The devil attends everything done by you; he attends even one's dinner. When a morsel falls from any of you, he should pick it up and remove any dirt on it, and then eat it. He should not leave it for the devil, and when he is done he should lick his fingers, for he does not know in what portion of the food the blessing lies.” [Muslim]

19) Ammar radhiallahu `anhu fighting the shaytaan in the form of a black slave 

وعن عمار بن ياسر رضي الله عنهما قال: "أرسلني النبي صلى الله عليه وسلم إلى بئر فلقيت الشيطان في صورة الإنس, فقاتلني فصرعته, ثم جعلت أدقه بفهر معي أو حجر, فقال النبي صلى الله عليه وسلم: (لقي عمارٌ الشيطان عند البئر فقاتله) فما عدا أن رجعت فأخبرته قال: (ذاك الشيطان

 [رواه البيهقي في الدلائل 7/124, وابن سعد في الطبقات 3/251 بتفصيل أكثر].

Another version mentioned in Majma` az-Zawaid says :

15594 - وَعَنِ الْحَسَنِ قَالَ: «كَانَ عَمَّارُ يَقُولُ: قَاتَلْتُ مَعَ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - الْجِنَّ وَالْإِنْسَ، أَرْسَلَنِي إِلَى بِئْرِ بَدْرٍ، فَلَقِيتُ الشَّيْطَانَ فِي صُورَةِ الْإِنْسِ، فَصَارَعَنِي فَصَرَعْتُهُ، فَجَعَلْتُ أَدُقُّهُ بِفِهْرٍ مَعِي أَوْ حَجَرٍ، فَقَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " عَمَّارٌ لَقِيَ الشَّيْطَانَ عِنْدَ الْبِئْرِ فَقَاتَلَهُ ". فَمَا عَدَا أَنْ رَجَعْتُ فَأَخْبَرْتُهُ، فَقَالَ: " ذَاكَ الشَّيْطَانُ».

The complete story as mentioned in Dalaail an-Nabuwa is 


أَخْبَرَنَا أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ الْمُقْرِئُ قَالَ: أَخْبَرَنَا الْحَسَنُ بْنُ محمد ابْنِ إِسْحَاقَ، قَالَ: حَدَّثَنَا يُوسُفُ بْنُ يَعْقُوبَ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ سِنَانٍ قَالَ: حَدَّثَنَا الْحَكَمُ بْنُ عَطِيَّةَ عَنْ ثَابِتٍ، عَنِ الْحَسَنِ قَالَ: كَانَ عَمَّارُ بْنُ يَاسِرٍ يَقُولُ: قَدْ قَاتَلْتُ مَعَ رَسُولِ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ الْجِنَّ وَالْإِنْسَ. فَقِيلَ: هَذَا الْإِنْسُ قَدْ قَاتَلْتَ. فَكَيْفَ قَاتَلْتَ الْجِنَّ قَالَ: بَعَثَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وسلم إِلَى بِئْرٍ أَسْتَقِي مِنْهَا، فَلَقِيتُ الشَّيْطَانَ فِي صُورَتِهِ، حَتَّى قَاتَلَنِي فَصَرَعْتُهُ، ثُمَّ جَعَلْتُ أُدْمِي أَنْفَهُ بِفِهْرٍ مَعِي، أَوْ حَجَرٍ. فَقَالَ رَسُولُ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ إِنَّ عَمَّارًا لَقِيَ الشَّيْطَانَ عِنْدَ بِئْرٍ فَقَاتَلَهُ، فَلَمَّا رَجَعْتُ سَأَلَنِي، فَأَخْبَرْتُهُ بِالْأَمْرِ. فَقَالَ: ذَاكَ شَيْطَانٌ.

Al Bayhaqi recorded this under the chapter : بَابُ مَا جَاءَ فِي قِتَالِ عَمَّارِ بْنِ يَاسِرٍ مَعَ الْجِنِّ، وَإِخْبَارِ النَّبِيِّ صَلَّى اللهُ عليه وسلم عَنْهُ

‘Ali Ibn Abi Taalib (radiAllahu anhu)  reported:

“I swear by Allah that  Ammar Ibn Yasir fought against both humans and jinn during the life of the Prophet (sallallahu alaihi wasallam). People said: “We know how he fought against humans, so how did he fight against jinn?”

Ali (radiAllahu anhu) said: “We were with the Prophet  (sallallahu alaihi wasallam) on a journey and he told ‘Ammar to go get some water. So ‘Ammar (radiAllahu anhu) went to get the water, but a devil, in the form of a black slave, appeared and prevented him from getting the water. ‘Ammar wrestled with him and brought him to the ground. Satan said: “Let me go and I will let you get the water.” ‘Ammar let him go, but again Satan prevented him from reaching the water. This happened three times, and the fourth time, Satan allowed ‘Ammar to get to the water.

The Prophet (sallallahu alaihi wasallam) then told  us: “Satan has assumed the form of a black slave and prevented ‘Ammar from having water, but Allah  helped  Ammar ‘defeat him.” ‘

Ali (radiAllahu anhu) said: “When ‘Ammar came back we met him, saying: ‘Well done’Ammar, the Prophet (sallallahu alaihi wasallam) told us what happened to you.” Then ‘Ammar  said: “I swear by Allah if I had known that he was a devil I would have killed him – I would have throttled him were it not for his bad smell.”

[Ref: has some weaknesses. Reported by Abu ash-Sheikh in "AI-Adhamah" (1107), Ibn Sa'd in his "Tabaqaat" (3/179) and Al-Bayhaqi's "Dalaail an-Nubuwwah" (7/124) and in-Tabarani as mentioned by al-Haythami in "Mujma' az-Zawa'id' (9/293 or hadeeth 15594) wherein al-haythami mentioned that يَعْقُوبِ بْنِ إِسْحَاقَ الْمَخْرَمِيِّ is unknown to him and وَالْحَكَمُ بْنُ عَطِيَّةَ is also differed over .]

However Imaam Bayhaqi brings another narration for the same matan stating :

وَأَخْبَرَنَا أَبُو الْحَسَنِ، قَالَ: أَخْبَرَنَا الْحَسَنُ، قَالَ: حَدَّثَنَا يُوسُفُ، قَالَ:
حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ قَالَ: حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ، قَالَ: حَدَّثَنَا أَبِي، عَنِ الْحَسَنِ، عَنْ عَمَّارٍ بِمِثْلِهِ.
and this he said is saheeh via Hasan al-Basri rahimahullah. 

 Also In the Sahih Hadith, reported by Abu Dharr (radiAllahu anhu), the Prophet (sallallahu alaihi wasallam)  said:

“A black dog is a devil.”

[Ref: Sahih Muslim (510), Abu Dawud (702), an-Nasa'i' (2/63-64), Ibn Majah (952) and Imam Ahmed (5/149, 151, 156, 158, 160).]

20) We have other reports of Ibn Mas`ood and `Umar radhiallahu `anhu fighting the jinn. However the reports have some weaknesses. Nevertheless, a point to be noted is that the `Ulema and people back then, centuries ago did not doubt to the existence of Jinnat because they were all educated about it's matter. However today you see some people denying Jinnat because their physics lab reports said so


Narrated Abdullaah ibn Mas'ud: Allaah's Apostle صلى الله عليه وسلم said: “Every one of you has been assigned a companion from the Jinn.” They (the Companions) said: Allaah's Apostle صلى الله عليه وسلمwith you too? Thereupon he said: “Yes, but Allaah helps me against him and so I am safe from his hand and he does not command me but for good.” [Saheeh Muslim (5093), taken from Ilm4all ]  

Aisha reported: The Messenger of Allah, peace and blessings be upon him, left my apartment during the night and I became jealous. Then the Prophet came and he saw I was upset. The Prophet said, “O Aisha, what is wrong? Do you feel jealous?” I said, “How can a woman not feel jealous with a husband like you?” The Prophet said, “Has your devil come to you?” I said, “O Messenger of Allah, is there a devil with me?” The Prophet said yes. I said, “Is he with all people?” The Prophet said yes. I said, “And with you, O Messenger of Allah?” The Prophet said, “Yes, but my Lord has helped me against him until he embraced Islam.”

[Ref: Sahih Muslim 2815]

19528 - حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ زِيَادِ بْنِ عِلَاقَةَ، عَنْ رَجُلٍ، عَنْ أَبِي مُوسَى قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " فَنَاءُ أُمَّتِي بِالطَّعْنِ وَالطَّاعُونِ ". فَقِيلَ: يَا رَسُولَ اللهِ، هَذَا الطَّعْنُ قَدْ عَرَفْنَاهُ، فَمَا الطَّاعُونُ؟ قَالَ: " وَخْزُ أَعْدَائِكُمْ مِنَ الْجِنِّ وَفِي كُلٍّ شُهَدَاءُ " (3)

It is narrated by Abu Musa al-Asha’ri and Ibn ‘Umar, the Prophet (sallalahu `alayhi wa sallam) said:”Verily! My Ummah will be destroyed by Ta’n and Taa’uon, someone asked: Oh Messenger of Allah! We have understood the meaning of Ta’n (Stabbing by spears) but what is (meant by) Taa’uon (plague)?  He (sallalahu `alayhi wa sallam) said: it is the pricking by your enemies from the jinn and whoever dies from it is a martyr 

[Ref: Musnad ahmed 19528, [Irwa al-Ghaleel 1637, At-Targheeb wat Tarheeb 2/293, Majma’a  Az-Zawa’id  2/314. Some scholars like as-Suyuti, Ibn Hajar, Albaanee, Sharf ad-deen Mu`min al-Dimyati, yet there is ikhtilaaf in this hadeeth. See the tahkeeq of Shu`ayb Arnout here :


The narration wherein the sahaabi caught a jinn whose hands were like that of a dog and had similar hair too. The sahabi caught him stealing his dates , so he asked him what would keep him (humans) safe from the harm of Jinn? the Jinn replied ayat al-Kursi . In some narration it has come that reciting ayat al-kursi (properly with proper pronunciation) in the morning protects you till evening and reciting it in the evening (i.e near or upon maghrib) protects you till fajr. In some narration it has come reciting ayat al-kursi before sleeping protects you from any harm as allah appoints an angel as a guard 

Full hadeeth:

جنات سے محفوظ رہنے کا طریقہ :

حدثني ابن أبي بن كعب، أن أباه أخبره، أنه كان لهم جرين فيه تمر، وكان مما يتعاهده فيجده ينقص، فحرسه ذات ليلة، فإذا هو بدابة كهيئة الغلام المحتلم، قال: فسلمت فرد السلام، فقلت: ما أنت، جن أم إنس؟، فقال: جن، فقلت: ناولني يدك، فإذا يد كلب وشعر كلب، فقلت: هكذا خلق الجن، فقال: لقد علمت الجن أنه ما فيهم من هو أشد مني، فقلت: ما يحملك على ما صنعت؟، قال: بلغني أنك رجل تحب الصدقة، فأحببت أن أصيب من طعامك، قلت: فما الذي يحرزنا منكم؟، فقال: هذه الآية، آية الكرسي، قال: فتركته، وغدا أبي إلى رسول الله صلى الله عليه وسلم فأخبره، فقال رسول الله صلى الله عليه وسلم: صدق الخبيث

ابن ابی بن کعب بیان کرتے ہیں ان کے والد حضرت ابی بن کعب رضی اللہ عنہ نے بیان کیا ان کو کہ ان کے پاس غلہ تھا جس میں کھجوریں تھی، جس جگہ وہ کھجوریں سکھایا کرتے تھے، انہوں نے دیکھا کہ کھجوریں کم ہورہی ہیں، تو انہوں نے ایک رات جگ کر ان کی حفاظت کی تو انہوں نے اپنے روبرو ایک جوان لڑکے کی شکل میں ایک شخص دیکھا۔ اس نے انہیں سلام کیا تو انہوں نے جواب دیا سلام کا اور پوچھا :

تم جن ہو یا انسان ؟

اس نے جواب دیا : جن

انہوں نے کہا اپنا ہاتھ دیکھاو، اس نے اپنا ہاتھ دیکھایا تو وہ کتے کا ہاتھ تھا اور کتے جیسے بال تھے (ہاتھ پر)، 

انہوں نے کہا کیا جن اس طرح تخلیق کیے گئے ہیں ؟

اس نے کہا تمام جن جانتے ہیں مجھ جیسے طاقت ور جن ان میں نہیں۔

انہوں نے کہا تم کیوں یہ (کھجور) لے کر جاتے ہو جو میں نے رکھے ہیں (سکھانے کے لیے)؟

جن نے کہا : مجھ تک یہ بات پہنچی ہے کے آپ ایک ایسے شخص ہے جو صدقہ کرنا 
پسند کرتے ہے، اس لیے مجھے پسند ہے کہ آپ کے کھانے میں سے اپنا حصہ لے کر جاو،

انہوں نے پوچھا تم لوگوں سے ہمیں کون سے چیز محفظ رکھ سکتی ہے ؟

اس نے کہا : یہ آیت یعنی آیت الکرسی

پھر فرماتے ہیں میں نے اسے چھوڑ دیا اور اگلے دن رسول اللہﷺ کے پاس گیا اور سب سورت حال سے اگاہ کیا، اس پر آپ ﷺ نے فرمایا ’’خبیث نے سچ کہا‘‘۔

نوٹ : طبرانی وغیرہ میں ان الفاظ کا اضافہ بھی موجود ہے کہ جن نے یہ بھی فرمایا :

من قالها حين يمسي أجير منا حتى يصبح، ومن قالها حين يصبح أجير منا حتى يمسي

جو آیت الکرسی کو شام میں پڑھے گا وہ ہم سے صبح تک محفوظ رہے گا اور جو اسے صبح پڑھے گا وہ شام تک ہم سے محفوظ رہے گا۔

(صحیح ابن حبان 784 صحیح والفظ لہ، مستدرک الحاکم 2064 وغیرھما، وقال الهيثمي ورجاله ثقات فی مجمع الزوائد 10/118)

اس روایت کی کئ علما نے تصحیح وتحسین کی ہے :

۱۔ ابن حبان
۲۔ حاکم
۳۔ ذھبی
۴۔ شیخ شعیب الارنووط
۵۔ علامہ البانی
۶۔ علامہ منذری
۷۔ حسین سلیم اسد

۸۔ ضياء الدين المقدسی وغیرھم


Abu Darda' reported:

Allah's Messenger (ﷺ) stood up (to pray) and we heard him say:" I seek refuge in Allah from thee." Then said:" curse thee with Allah's curse" three times, then he stretched out his hand as though he was taking hold of something. When he finished the prayer, we said: Messenger of Allah, we heard you say something during the prayer which we have not heard you say before, and we saw you stretch out your hand. He replied: Allah's enemy Iblis came with a flame of fire to put it in my face, so I said three times:" I Seek refuge in Allah from thee." Then I said three times:" I curse thee with Allah's full curse." But he did not retreat (on any one of these) three occasions. Thereafter I meant to seize him. I swear by Allah that had it not been for the supplication of my brother Sulaiman he would have been bound, and made an object of mockery for the children of Medina.

[Ref: Saheeh Muslim,]

on the authority of 'A'ishah (radhiallahu `anha) that, while the Prophet (sallalahu `alayhi wa sallam) was praying, Satan came to him and (the Prophet) grabbed him, wrestled him to the ground and choked him. The Prophet (sallalahu `alayhi wa sallam) said, "(I choked him) until I felt the coldness of his tongue on my hand. And if it were not for Sulayman's prayer, he would have been tied up so the people could see him." Ahmad and Abu Dawood also reported this incident on the authority of the Companion, Abu Sa'eed. In their narration the Prophet (sallalahu `alayhi wa sallam) said, "I grabbed him with my hands and continued to strangle him until I felt the coldness of his spittle between these two fingers of mine; the thumb and the one next to it

[Ref: Musnad Ahmad 3/82; Nasa'ee and Abu Dawood] 


As witnessed by Ibn Mas`ood radhiallahu `anhu when no one else accompanied the prophet sallalahu `alayhi wa sallam to go and give daw`ah to the Jinn (to a place where the Jinn had camped the night before) except him.

they went to one of the valleys of the Makkah and the prophet sallalahu `alayhi wa sallam drew a line and asked Ibn Mas`ood to not STEP AHEAD until he comes back.
Ibn Mas`ood sat there and saw swirls of black cloud like particles gathering around the Prophet sallalahu `alayhi wa sallam while he was reciting the Qur`an. Eventually they covered him Fully and ibn Mas`ood could only hear the prophets voice WHEN THE JINNAT TOOK HIM AWAY WITH THEM AND HE DISAPPEARED WITH THEM . Ibn Mas`ood r.a could only see a small group of the Jinnat in the shape of black clouds at that corner.

Then ibn mas`ood waited until Fajr came and the Prophet sallalahu `alayhi wa sallam came back asking him , where are the rest of them? or the othr group? Ibn Mas`ood r.a pointed that they are there ya rasool allah. For full incident read below 

نَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ، يَقُولُ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ لِأَصْحَابِهِ وَهُوَ بِمَكَّةَ: «مَنْ أَحَبُّ مِنْكُمْ أَنْ يَحْضُرَ اللَّيْلَةَ أَمْرَ الْجِنِّ فَلْيَفْعَلْ» ، فَلَمْ يَحْضُرْ مِنْهُمْ أَحَدٌ غَيْرِي فَانْطَلَقْنَا حَتَّى إِذَا كُنَّا بِأَعْلَى مَكَّةَ خَطَّ لِي بِرِجْلِهِ خَطًّا، ثُمَّ أَمَرَنِي أَنْ أَجْلِسَ فِيهِ، ثُمَّ انْطَلَقَ حَتَّى قَامَ فَافْتَتَحَ الْقُرْآنَ فَغَشِيَتْهُ أَسْوِدَةٌ كَثِيرَةٌ حَالَتْ بَيْنِي وَبَيْنَهُ حَتَّى مَا أَسْمَعُ صَوْتَهُ، ثُمَّ انْطَلِقُوا وَطَفِقُوا يَنْقَطِعُونَ مِثْلَ قِطَعِ السَّحَابِ ذَاهِبِينَ حَتَّى بَقِيَتْ مِنْهُمْ رَهْطٌ، وَفَرَغَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَعَ الْفَجْرِ وَانْطَلَقَ فَبَرَزَ، ثُمَّ أَتَانِي فَقَالَ: «مَا فَعَلَ الرَّهْطُ؟» فَقُلْتُ: هُمْ أُولَئِكَ يَا رَسُولَ اللَّهِ، فَأَخَذَ عَظْمًا وَرَوْثًا فَأَعْطَاهُمْ إِيَّاهُ زَادًا، ثُمَّ نَهَى أَنْ يَسْتَطِيبَ أَحَدٌ بِعَظْمٍ أَوْ بِرَوْثٍ

[التعليق - من تلخيص الذهبي] 3858 - هو صحيح عند جماعة


Abu Ya`la is reported to have said : "I was sitting with the Prophet when a bedouin came and said, 'I have a brother who is in pain.' The Prophet (Blessings and peace be upon him) asked, 'What is paining your brother?' He replied, 'He is mentally deTanged.' The Prophet then said, 'Go and bring him to me.' He 
went and brought him and sat him down directly in front of the Prophet. 1 heard him recite over him Fdtihat al-Kitdb, the beginning four verses of Soorah al-Baqarah> two from its middle: 

<(And your God is one God, there is no God but He, most Gracious, Most 
Merciful. Behold! In the creation of the heavens and the earth; in the 
alternation of the night and the day; in the sailing of the ships through the 
ocean for the profit of mankind; in the rain which God sends down from the 
skies, and the life which He gives therewith to an earth that is dead; in the 
beasts of all kinds that He scatters through the earth; in the change of the 
winds, and the clouds which they trail like their slaves between the sky and 
the earth; [Here] indeed are signs for a people that are wise$(Qur 'an 2: 163-4) 

Ayatul-Kursi and three verses from its (Soorah al-Baqarah) end, one verse 
from Soorah Al-'Imrdn which I think was: 

fJAIIah bears witness that there is no God but He, and [so do] His angels and 
those endued with knowledge firm in justice. There is no God but He, the 
Exalted in power, the Wise.)* (Qur'an 3: 18) 

A verse from Soorah al-A 'raf: 

q'Verily your Lord is Allah Who created the heavens and the earth in six days 
and is above the throne. He veils the day with night.. .blessed is Allah, Lord of 
all the worlds. (Qur 'an 7: 54) 

One from Soorah al-Mu'minoon: 

Whoever calls on another god besides Allah has no evidence for it and his 
account is with his Lord. Verily the disbelievers will not succeed. )

(Qur'an 23: 117) 

A verse from Soorah al-Jinn: 

And exalted is the majesty of our Lord, He has taken neither a wife nor a 
son.}* (Qur'an 72: 3) 

The first ten verses of Soorah as-Saffdt (37: 1-10), three verses from the end 
of Soorah al-Hashr (59: 22-24), "Qui Huwalldhu Ahad" (i.e. Soorah al-Ikhlas) and the Mu'awwadhatdn [Soorahs al-Falaq (113) and an-Nds (114)]. 

Then, the bedouin got up completely cured without any complaint. Although this is a popular narration among Muslim exorcists as it is quite explicit, there is in its chain of narrators Abu Janab al-Kalbi who is weak (Dha`eef). Hence, thisnarration is itself classified inauthentic and may not be used as a foundation for rites of exorcism in Islam, though any of the verses mentioned may be used according to the discretion of the exorcist. 


Among the narrations is one collected by Ibn as-Sunni and Ibn Abi Hatim on the authority of 'Abdullah ibn Mas'ood that he recited in the ear of a suffering person and he regained consciousness. Allah's Messenger asked him: "What did you recite in his ear?" He replied, "I recited in his ear "Do you imagine that We created you in jest and that you will not return to Us?" till the end of the Soorah (Qur'an 23: 115)." Allah's Messenger said, 

"If a man certain (about God) recited it to a mountain, the mountain would disappear." [see Yahya ibn Sharaf an-Nawawi's al-Adhkdr, (Beirut: Ddr ar-Ra'id al-'Arabi, 1983) p. 120-1] 

One of Ibn Taymiyah's main students, Ibn al-Qayyim, has mentioned his teacher's use of this verse as follows: "Often the Shaykh would recite in the ear of the insane, "Do you imagine that We created you in jest and that you will not return to Us?" (Qur'an 23: 115)." He told me that on one occasion he read this verse in a madman's ear and the possessing spirit said in a drawn out voice, "Yeeeeeees". So he took a stick and beat the man on the veins of his neck until his arm became fatigued from hitting and those present were sure that the man was dead from the beating. During the beating it cried out, "I love him." The Shaykh said, "He does not love you". It said, "I want to make Hajj with him." He replied, "He does not want to make Hajj with you." It said, "I will leave him in your honour." He replied, "No, do so in obedience to Allah and His Messenger (Blessings and peace be upon him)." It said, "Then I will leave him." The madman sat up looked left and right and said, "Why did I come to the honourable Shaykh?" Those present said to him, "What about all the beating you received?" He asked, "For what would the Shaykh beat me when I have not committed a sin?" He was not at all aware that he had been beaten. 

The Shaykh also used to treat possessed persons with Ayatul-Kursi and he used to order the possessed as well as the exorcist, to read it often, along with the Mu'awwadhatdn. 

[Ref: al-Arna'oot's authentication of Zaad al-Ma'ad, vol. 4, Pp. 67-69] 


It is reported that news about Caliph 'Umar was slow in getting to Abu Moosa al-Ash'ari and there was a woman in the city who had a Jinn Companion, so he asked the Jinn about 'Umar and it informed him that it had left 'Umar while he was branding the camels collected as Zakah (Compulsory charity).  'Umar sent an army out and someone came to Madeenah and informed some people that the army was victorious over their enemies. The news spread and 'Umar was asked about it to which he replied, "That was 'Abu al-Haytham, courier of the Muslims for among the Jinn. The human courier will come later." A number of days later he came. 

from his father who narrated it from Salim ibn 'Abdillah as follows, "News from 'Umar to Abu Moosa al-Ash'ari, governor of Basrah, was delayed. There was in Basrah at that time a woman who had beside her a talking devil, so he (Abu Moosa) sent a messenger to her saying, "Tell your companion to go and inform me about the leader of believers (i.e. Caliph 'Umar) as he has delayed in communicating with us." (The Jinn) replied, "Verily we are unable to come near to that man, for he has the Holy Spirit (i.e. angel Gabriel) between his two eyes. Every Satan created by Allah who hears his voice falls down on its face." 

[Ref: Quoted in Ahkam al-Murjan fee Ahkam al-Jaan, p. 168; Dha`eef] 

In another narration mentioned by Ibn al-Jawzi in Tareekh 'Umar ibn al-Khattdb, Salim ibn 'Abdillah said, "News from 'Umar delayed reaching Abu Moosa al-Ash'ari so he went to a woman who had a Jinn inside her and asked her about him (i.e. 'Umar). She said, 'Wait until my devil comes to me.' When he came, she asked him and he said, 'I left him wrapped in a garment cheering 
up the camels paid as Zakah. Whenever any devil sees that man, they fall with 
their nostrils on the ground. The angel is between his two eyes and the Holy 
Spirit speaks on his tongue." These and other similar accounts are all narrated 
through Salim ibn 'Abdillah, the grandson of 'Umar who did not live at the 
time of this incident and as such, these narrations are classified Mursal (incomplete); a category of inauthentic (Da 'eef) traditions. That is, they can not be used by themselves as evidence to establish a point of Islamic law


The Messenger of Allah (ﷺ) was asked about a charm for one who is possessed (nushrah). He replied: That is the work of the devil.

[Ref: Sunan Abi Dawud 3868; Saheeh]


A shaytaan  jinn called mis`ar used to talk to the arabs before islam through idols so it seemed as if the idol was speaking. He was killed by the believing jinnat one of whom was named samhaj.

Imam abu nuaym bring this in his dalail 

(Hadha shaytan yukallimul-naas fil-awthan ....) 

The tribe of hudayl used to go to their idols with sheeps to sacrifice it in their honour and seek blessing. The muslim jinn replied  " the deciet of the kafir jinn was no longer effective as they were shot with stars of flame from the sky because of a prophet named ahmed. 

Ibn sa`ad brings this ( qad dhahaba kaydul jinn wa rumeena bil-shuhoob li nabis-muhu ahmad) . Also from dalail an nabuwwa of abu nuaym as quoted by ibn hajar in al-isabah. 

It is said that the shayateen used to be inside the idols and speak from them and they had some healing medicine or techniques with which they used to heal those who came to them. So the people were decieved into believing that the idols actually help.


Sayyiduna Anas ibn Malik (radiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alayhi wa sallam) said:

“Indeed Shaytan places his snout on the heart of Ibn Adam, when he remembers Allah he withdraws and when he becomes unmindful of Allah, then Shaytan devours/whispers into his heart, this is what is meant by ‘Al Waswas’ and ‘Al Khannas’ [mentioned in Surah Nas].”

[Ref: Musnad Abu Ya`la, Hadeeth: 4301; Shamela ; dha`eef but Ibn hajar quotes more weak narrations such as in Fath under hadeeth 4977]

For more scholarly fataawa and ijmaa on the jinnat harming humans, see the following:

The Fatawa of scholars 

1) Ahmad ibn Hanbal 

"When I (Abdullah the son of Ahmad) told my father (Ahmad ibn Hanbal) that someone claimed that the Jinni can not enter a human body, he replied, 'My dear son, he lies. It is one  of them (the devils) who is speaking with his tongue.'

[Ref: Muhammad ibn 'Abdillah ash-Shibli Hanafi, Ahkam al-Marjaan fee gharaib al-Akhbar wal-Ahkam al-Jann, (Beirut: Dar Ibn Zaydoon, 1st ed., 1985), Pp. 143-144..  Imam shibli in this book in the first chapter, page 143 quoted Abul Hasan Ash`ari's comment citing ijmaa` on the fact that Jinnat do posses humans ]

2) Imam ibn Taymiyyah said No one rejected the existence of Jinnat and their affect except some deviated philosophers

"....Consequently, a group of the Mu'tazilites like al-Jabba'i, Abu Bakr ar-Razi and others denied the entrance of the Jinn into the human body seized by fits, while affirming the existence of the Jinn. This was because the former is less evident in narrations from the Prophet than the latter, though they were still wrong in their opinion....." 

He rahimahullah also said : 

Only a small group of ignorant philosophers , doctors etc have denied the existence of Jinn....[1] 

[Ref: Majmoo` al-Fatawa in Vol. 19  see Edah ad-dalala fi Umoom -arrisalah (clarifying the evidence for the generality of the prophet's message)] 

[1] Among Greek philosophical schools of thought, only the Epicureans claimed 
that there were no such beings as demons, and that even if there were, it is 
inconceivable that they would assume human shape, or that it would be possible for them communicate with us by speech or otherwise. On the other hand, both Plato and Aristotle accepted the popular view of demons, as identical with the souls of the dead. In their view every man had a distinct demon which attends him during life and after death [Ref: Encyclopedia of Religion and Ethics, vol. 4, Pp. 593-594).

3) Imam shaf`ee and Imam ibn Hajar asqalani rahimahumullah 

Al-Bayhaqi narrated in his book Manaqib ash-Shaf`ee (The Virtues of the Imam ash-Shafi`eei) from ash-Shaf`ee's student ar-Rabee' that ash-Shaf`ee said, "We will invalidate the witness of anyone who claims to have seen the Jinn, unless he is a prophet." Ibn Hajar commented on this quotation saying, "This statement should be taken to refer to one who claims to have seen them in the form in which they were created. One who claims to have seen them in their adopted animals shapes and forms, should not be discredited due to the many reports with regard to their taking visible form." 

[Ref: Fath al-Bari, vol. 6, p. 344]. 

Ash- Shaf`ee supported his ruling with the Qur`anic verse, "Verily he [Satan] and his tribe see you from a location where you cannot see them." (Qur'an 7: 27). Ibn Hajar commented, "The Almighty's statement "Verily he and his tribe see you..." specifically refers to when they are in the form in which they were 


[Ref: Fath al-Bari vol. 4, p. 488.]

4) Shaykh Ibn Baaz rahimahullah's experience

The following article appeared in the 18th August, 1987 issue of al-Mujtama ' magazine,  as a response by the Shaykh to a public denial of possession and exorcism made by Shaykh 'Ali at- Tantawi in his weekly televised Islamic programme broadcast on  Channel One of the Saudi Television. 

In the month of Sha`ban of this year (i.e. 1407 A.H./1987 C.E.) local and national newspapers have published brief as well as detailed articles on the events surrounding the declaration of Islam by a Jinn which had possessed a Muslim woman in Riyadh. The Jinn had previously declared its Islam to brother 'Abdullah ibn Mushrif al-'Amri of Riyadh who had recited the Qur'an over the possessed young woman and communicated with the possessing Jinn. In the course of his communication, al-'Amri reminded the Jinn of Allah, preached to it and informed it that oppression is a major sin which is haram (forbidden). When the Jinn informed him (al-'Amri) that it was a Buddhist, he invited it to accept Islam and leave the young woman. 

The Jinn was apparently convinced by his (al-'Amri's) invitation and declared its Islam in his presence. 'Abdullah and the young lady's relatives then rushed to bring her to me hear the Jinn's declaration of its Islam. When they did so, I asked the Jinn about its reason for possessing the woman and it informed me by speaking with the young woman's tongue, but with a man's voice, not that of a 
female. This took place while the woman was sitting in a chair beside me in the presence of her brother, her sister, 'Abdullah ibn Mushrif and some Shaykhs who witnessed it and heard the Jinn's statements. It openly declared its acceptance of Islam and informed us that it was of Indian origin and that it followed the Buddhist religion. I advised it to fear Allah, to leave the young 
woman and to avoid oppressing her. It consented saying: "I am convinced about Islam." I then advised it to invite its people to Islam, as Allah had guided it and it promised to do so. Its final words before leaving the woman were, "as-Saldmu 'Alaykum  (Peace be with you)". The young woman then spoke with her own  voice expressing feelings of well being and relief from her difficulties. She came back to see me a month or so later along with her two brothers, her maternal uncle and her sister, and informed me that she was well and in good health and that the Jinn had not returned to her — may Allah be praised. I then asked her how she used to feel when it was present in her and she replied 
that she would experience bad, anti-Islamic thoughts and a leaning towards Buddhism and books written on it. However, after Allah saved her from it, these thoughts disappeared and she returned to her original state, which was far away from such deviant inclinations. 

It was subsequently reported to me that the honourable Shaykh 'Ali at-Tantawi has denied the occurrence of such incidents and claimed that such reports are quackery and lies. He was also reported to have said that perhaps the woman had carried with her a concealed tape recorded conversation and that she did 
not really say those things herself. I requested a copy of the tape from his T.V. programme in which these statements of his were made, and after listening, the accuracy of the reports which reached me was confirmed. I was very surprised at his suggestion that (the statements of the girl in a man's voice) were tape 
recorded prior to her arrival, even though I asked the Jinn many questions to all of which it replied. How could any intelligent person think that a tape recording could be made in such a way as to answer a variety of unrehearsed questions? This is a gross mistake and a very false supposition on his part. He also claimed 
in his programme that the acceptance of Islam by a Jinn at the hands of a human contradicts Almighty Allah's statement in Sulayman's (Prophet Solomon — may peace be upon him) story,

 "And grant me a dominion not allowed to anyone after me.."[Qur`an] 

There is no doubt that this claim is also another grave error and a great misunderstanding — may Allah guide him — as there is nothing which contradicts Sulayman's supplication in the acceptance of Islam by a Jinn at the hands of a human. A large number of Jinns accepted Islam at the hands of the Prophet Muhammad. Allah clarified this fact in (Qur'an 46: 29-32) and (Qur 'an 72: 1-5) and it is also confirmed in the two most accurate books of hadiths

[Ref: Eeddh al-Haqq fee Dukhool al-Jinni fil-Insi wa ar-Radd 'aid man Ankara 
Dhdlik — Clarifying the Truth about the Entrance of Jinns in Humans and a 
refutation of those who deny it, al-Mujtama ', no. 830, 18/8/1987, Pp. 39-41.] 

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5) Ibn al-Qayyim mocking those who deny the fact of Jinn possession

Imam Ibn al-Qayyim stated the following in his book Zad al-Ma 'ad: "Fits of madness (or epileptic seizures) are of two  types: 

- Fits resulting from evil earthly spirits (the Jinn) and 
- Fits resulting from bad humours

The latter is that about whose causes and remedies doctors have spoken. As for spirit- possession, leading scholars and intellectuals acknowledge its occurrence and do not attempt to treat it. They recognize that its treatment requires that noble transcendant spirits counter, neutralize, and expel the evil spirits. Hippocrates himself spoke on this matter at length in some of his books wherein he mentioned some remedies for epileptic fits then said, 'These (medicines) are beneficial in the case of fits due to humours and other biological causes. As for fits resulting from the effects of spirits, these remedies are of no use.' Only ignorant doctors and those pseudo- intellectuals who consider heresy a virtue deny spirit-possession and their effects on the body of the insane. 

They have no evidence for their denial except their ignorance of its occurrence, as there is nothing in the field of medicine which rejects it, while the senses and experiences of people world-wide confirm it. Their ascribing it to the preponderance of some humours is correct in some instances but not in all. The intelligent and those knowledgeable about these spirits and their effects are amused by the stupidity of  such people who deny spirit possession due to their ignorance

Treatment of fits due to spirit-possession requires two factors one from the possessed and another from the healer. 

1 . On the part of the possessed it requires personal strength, turning to the Creator of these spirits truthfully, and the correct method of seeking refuge wherein the heart and the tongue will be in harmony. For, surely this type of treatment is, in fact, warfare and the warrior will not be able to defeat his enemy unless he fulfills two conditions: that his weapon itself be sound and sharp, and that his arm be strong. Whenever either of these two conditions are not met, a long sword will be of no value. What if both conditions are missing? The heart will be in a state of desolation and ruin with regards to Tawheed (belief in the Unity of God), trust in God, fear of God, and turning to God. As such, it will have no weapon. 

2. The requirement on the part of the exorcist is that he also possess both factors, so much so that some exorcists need to only say, 'Get out from him', or 'Bismillah — In the name of Allah' or 'Laa Hawla wala Quwwata Illah Billah — There is no movement or power except by Allah's will' to effect a cure. The Prophet (sallalahu `alayhi wa sallam) only used to say, 'Get out enemy of Allah, I am the Messenger of Allah.'

I have also witnessed our Shaykh (i.e., Ibn Taymiyah) send someone to a possessed person in order to address the possessing spirit saying, 'The Shaykh says for you to get out, because this is not permissible for you' and the madman would regain consciousness. Sometimes the Shaykh would address the Jinns 
himself and they would leave. Occasionally he would use blows to expel them if the spirits were obstinate, yet when the possessed person regained consciousness he felt no pain. We have observed many such cases. 

In summary, this type of seizure and its treatment is only denied by small-minded, intellectually-deficient persons devoid of real understanding. Evil spirits mostly gain control of those having little religious inclination and those whose heart's and tongue's faith has deserted. Those whose souls are desolate of the remembrance of Allah and formulas for strengthening faith. When evil spirits meet a man who is isolated, weaponless and naked, they are easily able to attack him and overcome him."

[Ref: Zaad al-Ma'ad (Arnout edition on shamela as well) page 67-69] 


Many monks and nuns of medieval Europe reported that they were visited 
and ravished by voluptious female demons which were officially called 
Succubi and equally seductive and alluring fallen angels called incubi. 

Subsequently, many nuns became pregnant and killed their children at birth burying them outside the nunneries. Pope innocent V1I1, Pope Benedict XIV, St. Augustine and St. Thomas, among other religious leaders, accepted the existence of Succubi and Incubi and dealt both seriously and extensively with the subject. (L.T. Hobhouse, Morals in Evolution: A Study of Comparative 
Ethics, (London: Chapman and Hall, 1951) p. 213 and Harold T. Christenscn, 
Handbook of Marriage and the Family (Chicago: Rand McNally and Co., 
1964, p. 441).


the above findings are only a small portion of knowledge regarding the Jinns and their effects. It is unanimously agreed not only by scholars but also a vast majority of the population or atleast the Muslim Ummah ! that Black magic, Jinns and etc exist and their affects are not only dangerous but also very often to see. It is known that (evil) Jinns trouble people by scaring them, or messing with their household and other daily activities. They enjoy this but All praise is to Allah who gave us the weapon to fight and overpower these Jinns. 

Weapon: To protect oneself, or family and etc from being afflicted with the possession of Jins and its effect, view the duas from the link mentioned below :

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