Exorcism - Expelling The Jinn

by Albany Buipe

This piece is taken from a course material I am preparing for our website (www.albanycircles.org). Following a question asked in one of our circles I decided to extract this portion before the course itself starts.

Exorcism called Ruqyah in Arabic is the processes in sacking a Jinn possessing a victim, living or non-living, away. Exorcism in the true sense of the art is an approach of da'wah, this time toward a member of another world. However, da'wah in general can be made to the Jinn although they may not be possessing anyone.

Ibn Taymiyah proposed that just as humans are warned and threatened through Allah's injunctions the Jinn who attacks humans in whatever way should also be reminded of Allah's laws and that the act of harming others can never be justified. Sometimes prior to the assail the victim harms the Jinn in one of several ways, including splashing hot water on them; kicking them and even killing a confrère, without the intent of so and more correctly without knowing. In all these situations the Jinn should be told the victim did not harm them on purpose and in fact, if the harm took place in the home of the human, the Jinn is reminded of their fault too. And in the other times when the possession is for fun and just for the sake of it, the Jinn should be warned and threatened most severely for attacking the innocent. In short, the intent is to establish proof against the Jinn against whom the Ruqyah is enchanted as Allah, Lord of all things, said (translating the meaning), 'and We will not punish a people but after sending a messenger.' Sūrah al-Isrā', 17. See Majmū' al-Fatāwā, vol., pg., quoted in Ākām al-Marjān, pg. 104.

In another fatwa Ibn Taymiyah expounded the sub-rosa of exorcism. If the Jinn are expelled through simple du'ā, (cursing and insulting them), which does not harm them so much then that much is the requirment. However, if need be, it can be extended to severe du’ā, beating, etc, even if the extension leads to  the killing of some among the Jinn. Their death in that case was plotted by their own hand. Then he cautioned, this suggestion comes to effect if the exorcist does not truly have the intentions to harm or kill them as do the evil and wicked magicians. There are times unqualified people in the field approach it with all puerility and they would, without need, shackle some Jinn, harm some, and yet some, they kill with no just reason. So other Jinns come in to avenge for the murder, or the victimised Jinn, if not killed, comes to revenge the extra harm exerted on them. Still if the exorcist is beyond their strength they jump to harm their family. For the same last reasons it is enjoined on the exorcist in the light of Qur’ān and authentic hadith to develop the habit of reciting the last two (or three) chapters in the Qur’ān, be steadfast on Ṣalāh, lots of du’ā, in general they should be stiff in the practice of the religion and avoid sin and vice since their evil is often times stronger on sinners.

Just before going for the last suggestions on exorcism in this manner it is important to look at the broad categories of it available. Perhaps, there are the three following kinds:

1. Jinn-Jinn Exorcism 2. Disbelief-Jinn Exorcism and 3. Qur'ānic Exorcism.

Qur'ānic Exorcism
Qur'ānic Exorcism, aspects of which have been discussed, is the art but if the Qur'ān and sound prophetic narrations are used. The permissibility of this package is yet restricted to qualified and experient exorcists. Harms expected if let loose include shirk. For instance some unfitted exorcists may accept paganish conditions from a Jinn: hanging of an amulet on the neck of a possessed person for illustration. During exorcism the Jinn in an essay to breed hatred and resentment can say the possession assult was aforethought by another who is innocent in reality.

Jinn-Jinn Exorcism
Jinns in their strengths, capabilities and ranks rest in levels variant from those of others. Some of them are stronger and more capable. So it happens in exorcism for an exorcist to call on a stronger Jinn to chase away smaller ones. One Jinn is implored against another, hence the name Jinn-Jinn Exorcism. This method is the instrument magicians, spiritualists and witches use in breaking spells one of another. The impermisibility of this act is not questionable as it involves shirk (calling on other than Allah).

Disbelief-Jinn Exorcism
In this the Jinn signs a bond with the exorcist. Often the terms of the contract involves the exorcist confirming a statement of disbelief in Allah and His Religion, in extreme and usual cases the contract includes actualising an act of disbelief. The nature of this form bespeaks the ban against it by Islam. Bits after the disbelief takes place the Jinn's side comes. However, the Jinn not breaching is not assured. Perfidy is very easy for them in this regard as it leads more people to the practice and, at least, sinks those in it deeper into the darkness of woes. In all successful evictions beside that allowed by Allah, disbelief-Jinn exorcism could be suggested as the backbone. Pastors invoking Jesus is the best example to be cited here.

Re the ruling on these last two methods the Prophet (ﷺ) said, 'Verily, exorcism, amulets and love charms are all forms of shirk.' Aḥmad, no. 3615 and Abū Dāwūd, 3883. Sahih according to al-Albani.

Islamic Exorcism Sample
In the Islamic setup the exorcist summons the Jinn first through some allowable means such as reciting the Qur'ān. Different practitioners for this purpose suggest variant chapters, Waḥīd 'Abd al-Salām, a popular practictitioner and author in the field, suggests the sample: Ch. 1.1-7, Ch. 2.1-5, 2.102 (it should be repeated), 2.163-164, 2.255 (Ibn Taymiyah keeps repeating the effect of this verse on the Jinn), 2.285-286, Ch. 3.18-19, Ch. 7.54-56, 7.117-122, Ch. 10.81-82 (it should be repeated), Ch 20.69 (it shouldd be repeated), Ch. 23.115-118, Ch. 37.1-10, Ch. 46.29-32, Ch. 55.33-36, Ch. 59.21-24, Ch. 72.1-9, Ch. 112.1-4, Ch. 113.1-5 (.4 should be repeated) and Ch. 114.1-6.

After the recitation, an awaited for contingency is that the patient becomes epiliptic. From here forward the Jinn can be handled in the general manner next.

Inquiries about their name, religion etc., from thence the dealing should take direction. Non-Muslim ones could be invited to Islam.

Disclaimer. The content is the author's responsibility if maintained for the same reasons he prepared it. Therefore, neither I am nor is Albany Circles to blame for any misapplication of anything in the piece.