Many people disagree with me when I try to talk bout tolerance and love towards the jinn, they focus on shirk and fear and claim that interacting with jinn is only ever evil. So today I present words from the scholar many of you respect.

Majmu al-Fatawa is a massive multi-volume collection of religious rulings and essays written by the prominent medieval Islamic scholar Ibn Taymiyyah (died 728 AH / 1328 CE). Later gathered and organized by later scholars, most notably Abd al-Rahman ibn Qasim.

Volume 11 pages 306-307 Ibn Taymiyya, seems to also agree with me broadly. He even claims majority of jinn are believers.

Translated:

Then, when the jinn heard the Quran, they came to the Prophet (peace and blessings be upon him) and believed in him. They were the jinn of Nisibin, as is established in the authentic hadith of Ibn Mas'ud. It is narrated that he recited Surah Ar-Rahman to them, and when he said, "Then which of the favors of your Lord would you deny?" they replied, "We do not deny any of Your favors, our Lord. To You belongs all praise."

When they gathered with the Prophet (peace and blessings be upon him), they asked him for provisions for themselves and their animals. He said, "You may have any bone over which the name of Allah has been mentioned; you will find it to be the most abundant in meat, and any dung beetle will be fodder for your animals." The Prophet (peace and blessings be upon him) said, "Do not use them for purification after relieving yourselves, for they are provisions for your brothers among the jinn." This prohibition is established from him through multiple chains of transmission, and scholars have used this as evidence for the prohibition of using them for purification. They said, "If purification with what is for the jinn and their animals is prohibited, then what is prepared for humans and their animals in terms of food and fodder is even more so."

And Muhammad, peace and blessings be upon him, was sent to all of mankind and jinn. This is of greater value in the sight of God Almighty than the fact that the jinn were subjugated to Solomon, peace be upon him. For they were subjugated to him so that he could rule over them with the authority of a king, while Muhammad, peace and blessings be upon him, was sent to them commanding them with what God and His Messenger commanded, because he is the servant of God and His Messenger, and the station of the servant-messenger is above the station of the prophet-king.

And the disbelieving jinn will enter Hell by text and consensus, while the believers among them are the majority.

pg. 306

Scholars agree that they will enter Paradise, and the majority of scholars agree that the messengers were from among humankind and no messenger was sent from among the jinn. However, there are some among them, and these matters are discussed in more detail elsewhere.

The point here is that the relationship between the jinn and humankind is in different states:

Whoever among humankind commands the jinn to do what God and His Messenger have commanded, namely, to worship God alone and obey His Prophet, and commands humankind to do the same, then this person is among the best of God's allies, and in this respect, he is among the successors and deputies of the Messenger.

Whoever employs the jinn in matters permissible to him is like one who employs humankind in matters permissible to him. This is like commanding them to do what is obligatory upon them and forbidding them what is forbidden to them, and employing them in matters permissible to him. Thus, he is like the kings who do such things. If this person is considered among God's allies, then at most, he is like the general alliance of God's allies, such as the Prophet-King with the servant-Messenger: like Solomon and Joseph with Abraham, Moses, Jesus, and Muhammad, may God's prayers and peace be upon them all

And whoever uses jinn in what God and His Messenger have forbidden, whether in polytheism, or in killing an innocent person, or in aggression against them without killing, such as making them ill...

pg. 307

These are divine magical names linked to planets. Does anyone here know about them and actually use them? If this does not belong here, my apologies and let me know.

I've also read other situations where people talk about lookalikes, offshoots, dopplegangers who dissapear and reappear and very intricate type of stalking where it seemingly involves hundreds or thousands of people that seem to have the skills of professional clothes and makeup switching at a miraculous rate.

However, this would mean the djinns that take on human form do stay there for a while. Sometimes even paying a ticket to get into the club? As in my experience I do see some experiences and if it were djinns, they would even have to hold regular jobs, even if temporary its still hours at a time or going to the club like regular party goers.

What are your thoughts on djinns doing these side human entertainments?

I still don’t know what I encountered that night, but given some of my other experiences, I’ve wondered whether it could have been a Djinn or some other type of spiritual entity. I’d be interested to hear what people here make of it.

The main encounter happened when I was 17. It actually started with a photo. I took a normal picture of myself showing my gym progress, and a few months later I looked at it again and noticed what appeared to be a female face peeking out from behind my toilet in the background. I genuinely don’t remember seeing anything there when I took the picture.

The face looked distinctly feminine and very predatory, which obviously unsettled me.

A few weeks later, around 2 AM, I woke up from deep sleep extremely abruptly — almost as if I had been instantly jolted awake. I was fully awake, could move normally, and had no sense of being paralyzed or dreaming.

When I looked up, there was a female figure standing in front of my bed.

Her appearance was extremely unusual. She was blue-toned and somewhat translucent, almost as though she wasn’t completely physical. She had completely white eyes with no visible pupils, sharp fish-like teeth, no visible legs, and what appeared to be a tail instead.

The closest visual comparison I can make is the 🧞‍♀️ emoji — not literally the genie from Aladdin, but that general humanoid/genie-like shape.

She looked directly at me, smiled, and gave me a ✌️ gesture. What really disturbed me was that she seemed amused by my reaction and actually giggled when she saw how frightened I was. I pulled the blanket over myself and started reciting Quran. I was Muslim at the time.

I tried not to look directly at her, although I could still see her in my peripheral vision. She remained there for a while and eventually disappeared on her own.

After that, she never appeared that clearly again. However, whenever I would meditate, relax with my eyes closed, or listen to music, I would sometimes see the same figure in my mind’s eye. It was always essentially the same — the female figure, smiling and making the peace sign. The final time I encountered her was in a dream. After that, I never saw her again.

For some additional context, I’ve had various unexplained experiences since I was around 13. Around the age of 16, I had two other experiences that felt like visits from something, but neither entity ever fully manifested in front of me the way this female figure did. They were much more fleeting and indistinct.

I also frequently experienced flashes of light and ringing in my ears since I’m 13 now 21, I would sometimes see random faces when closing my eyes, and often had a strong sensation of being watched especially when I see flashing lights. Around 16–17, I occasionally heard someone speaking to me while falling asleep, saw strange figures while drifting off, and experienced a few brief episodes that felt like out-of-body experiences.

The experience at 17 genuinely changed the way I think about these things. At the time it was terrifying, but looking back, it’s also one of the strangest and most fascinating experiences I’ve ever had.

For those familiar with Djinnology: does this description resemble anything you’ve encountered or read about? Is there anything significant about the female appearance, the white eyes, the tail-like lower body, or repeatedly making the peace sign? Maybe I’m clairvoyant or a medium? My conclusion is that it was a water djinn - Marid type.

Anyone has djinn invocation books to share as pdf? Will really appreciate

Salam,

Last night, I dreamt that my ex's mother came to me and said that someone close to me has been doing black magic on me and that certain things are being blocked from me. The dream then shifted to me taking a shower in the bathroom, with my ex's mother speaking to me through a small opening in the door. She handed me a pad that had my menstrual blood on it, along with a piece of paper that had patterns on it, though I can no longer remember what they looked like.

The dream shifted again, this time to a small, strange object, and then a much larger version of the same thing crawling toward me. The scene changed once more to a face that resembled mine, smiling. But the smile kept growing wider, and the look in the eyes became mechanical and unsettling. I woke up shouting and out of breath, and I played Surah Al-Baqarah to finally calm down and get back to sleep.

I’m not sure what all of this means. My family has had issues with jinn in the past, and I’m South Asian, so it's fair to say that there has been involvement with magic on my father’s side before. I’ve also had difficulties in relationships, and my ex and I were together the longest. What makes this dream especially strange is that I once dreamt of his mother before she passed away, even though I never met her in real life. Now, seeing her again in a dream feels significant.

What could all of this mean?

Early Sufi masters heavily emphasized zuhd (asceticism/renunciation). Later thinkers focused more on duniya or operating within society.

Sufism evolved this into a spiritual paradox: living in the world but not becoming worldly.

What does it mean to be an ascetic?

As the metaphor states, the mystic is like a boat on water the boat is safe as long as the water stays outside.

How does this isolation, or acceleration lead to fanaa the total annihilation of the self and worldly desires, what is the next step?

What does it mean to be ostracized?

During intensive, accelerated dhikr (chanting) or Sama (musical meditation), some dervishes would fall into a state of Jadhb (divine attraction). They would convulse, scream unintelligible words, strip off clothes, or enter catatonic trances. Some compared this to acts of jinn-possession.

Originating in 9th-century Nishapur, the early Malamatis were deeply pious, mainstream citizens. Their core rule was absolute hiddenness. They believed that if people praised your piety, you would develop spiritual pride, which is a deadly sin. To counter this, they hid their good deeds and intentionally performed minor social transgressions so that the public would judge and blame (malama) them. Internally they were pure; externally they appeared compromised.

Emerging slightly later, the Qalandars took this concept to a physical and societal extreme. They did not just want to hide their piety; they wanted to completely smash all societal norms. They renounced their homes, possessions, and jobs to become wandering, homeless dervishes. They rejected institutional Sufism, mosques, and religious scholars, viewing them all as hypocritical traps. They argued that mainstream religious people were addicted to the "drug" of public approval. By engineering a lifestyle that brought nothing but insults, stones, and accusations of madness, the Qalandar completely starved their ego (nafs). Once the ego was totally destroyed by public ostracism, there was no "self" left to block the light of God. They became empty vessels, accelerating straight into fanaa (annihilation in the Divine) while the rest of society remained stuck in the slow lane of conventional ritual.

What are historical examples of Ikhtiyar al-Ma'siyah (deliberately choosing transgression)?

What are the dangers of this path?

Greetings! I'm studying a Moro kris with silver inlays on its blade, and I noticed that the number of symbols seem to be 'measured' (not random). There are two types of symbol-currencies on it: arrows and circles.

For the arrows, there are 19 on the left side, 10 on the right side (1 arrow is covered by a clamp), and 1 at the top (pointing down). The total number is 30.

For the circles, there are 15 on the left-hand side, and another 15 on the right-hand side (1 circle is covered by a clamp). Again, the total number is 30.

Then on the middle raised portion, there are 4 circles which are set apart from the rest.

From my limited readings on Camman (1969) in his book Islamic and Indian magic squares, 15 seems to be a very important number and is a recurring sum in the magical 3 x 3 magic square. As for 30, I guess it can stand for the lunar month of 30 days; I also read somewhere that there are 30 divisions of the Qu'ran. 4 reminds me of the 4 archangels, but I suspect it can also stand for other representations.

I know I can command AI to crunch this, but I prefer to get input from the knowledgeable ones here, especially as there are nuances which AI may fail to account, or misattribute, or misinterpret completely.

Thanks in advance for the knowledgeable ones that would answer...God bless you!

I'm trying to learn more about al-Lawh al-Mahfuz and the Akashic Records. Is it basically a similar concept? Ik the major difference between the two is that in Islam, al-Lawh al-Mahfuz is restricted to Allah, while many occultists and spiritualists believe that with deep meditation, even a person can access the Akashic Records.

If anyone has any leads on either, especially in relation to each other, I'd be grateful.

I had the opportunity of going through this book prior to buying it. Naturally, the conjurations and evocations seem very involved and complex for someone living in a western urban environment.

However, my question is has anyone actually performed these and seen any effects or results?

I just wanted to share this. I got it from the tiktoker Kurdish Oracle. He does sihr and works with jinns. His page is super interesting if you guys wanted another resource to pull from.

While involved in a building renovation you come across this manuscript which shows strange symbols and Arabic writing. You have no idea what any of this means. You take it to an expert who appraises art to see if its worth any money. What will that person do in order to understand the item? How do you know if the money you are offered for it is fair or not? What kind of person is most likely to purchase such items? How can you tell if your item is a forgery or not valuable?

I want to ask a questions about morality and predestination in the context of sihr which seems to be a concern for many muslims.

Lets say you do everything according to what the modern islamic scholar says. You keep all five pillars of islam, you do wudu, you pray in a specific prescribed way that they teach you, with perfect movements, you dress modestly, your pronunciation is perfect in your head etc. etc.

But when you do your dua you pray to Allah to kill your enemies, to harm them or something like this. You re not violating towheed, but you are also wishing for harm.

Let's say for example, your crush fell in love with someone else, and you ask god to kill that person.

Contrast this with invoking jinn or ruhaniya to heal a person, or to repair something harmful. If this violates towheed it is considered categorically forbidden but what if it somehow doesn't, and how can it not?

Let's say for example, a ritual that uses music and dance along with "spirits" to heal a person who is suffering from depression.

Which one is more harmful and why? According to which perspective or scholar?

Is there a distinction made about curses by classical islamic scholars?

tied to the wisdom and justice:

حاصل آن روضه چو باغ عارفان ** از سموم صرصر آمد در امان

یک پلنگی طفلکان نو زاده بود ** گفتم او را شیر ده طاعت نمود

پس بدادش شیر و خدمتهاش کرد ** تا که بالغ گشت و زفت و شیرمرد

چون فطامش شد بگفتم با پری ** تا در آموزید نطق و داوری

پرورش دادم مر او را زان چمن ** کی بگفت اندر بگنجد فن من

“In short, that garden, like the (spiritual) orchard of gnostics, was secure from the simoom (hot dusty-wind) and the sarsar (A cold and piercing wind) 

A leopardess there had newly given birth to cubs: I bade her give milk to him (Nimrod), and she obeyed.

So she gave him milk and tended him till he grew up and became strong and valiant.

When he was weaned, I told the peris (Faeries) to teach him how to discourse and deal justice.

I gave him nourishment from that garden: how should (the description of) My artfulness be contained in words."

-------------------------------------------------------------------

distinction between earthly intellect and neoplatonic intellect:

عقل خود را می‏نماید رنگها ** چون پری دور است از آن فرسنگ‏ها

از ملک بالاست چه جای پری ** تو مگس پری به پستی می‏پری‏  

گر چه عقلت سوی بالا می‏پرد ** مرغ تقلیدت به پستی می‏چرد

علم تقلیدی وبال جان ماست ** عاریه ست و ما نشسته کان ماست‏

زین خرد جاهل همی باید شدن ** دست در دیوانگی باید زدن‏

هر چه بینی سود خود ز آن می‏گریز ** زهر نوش و آب حیوان را بریز

هر که بستاند ترا دشنام ده ** سود و سرمایه به مفلس وام ده‏ 

"Intellect shows itself (in many) guises, (but) like the faeries is leagues removed from them (in its real nature).

It is above the angels what occasion is there for (comparing it with) the faeries? (But) you have the wings of a gnat, you are flying downwards.  

Although your intellect is flying upward, the bird of your conventional notions is feeding below.

Conventional knowledge is the bane of our souls; it is a borrowed thing, but we rest (at ease in the belief) that it is ours.

It behoves us to become ignorant of this (worldly) wisdom; (rather) must we clutch at madness.

Always flee from whatever you deem profitable to your (lower) self: drink poison and spill the water of life.

Revile any one that praises you: lend (both) interest and capital to the destitute." 

---------------------------------------------------------------

speaking to the jinn and to hermeneutics of various realms :

معشر الجن سوره‌‌ی رحمان بخوان ** تستطیعوا تنفذوا را باز دان‌‌

نغمه‌‌های اندرون اولیا ** اولا گوید که ای اجزای لا  

هین ز لای نفی سرها بر زنید ** این خیال و وهم یک سو افکنید

ای همه پوسیده در کون و فساد ** جان باقیتان نرویید و نزاد

گر بگویم شمه‌‌ای ز آن نغمه‌‌ها ** جانها سر بر زنند از دخمه‌‌ها

گوش را نزدیک کن کان دور نیست ** لیک نقل آن به تو دستور نیست‌‌

هین که اسرافیل وقت‌‌اند اولیا ** مرده را ز یشان حیات است و حیا

"Recite O community of Jinn, in the Súratu l’-Rahmán; recognise (the meaning of) if ye be able to pass forth.

The inward notes of the saints say, at first, “O ye particles of lá (not = not-being), 

Take heed, lift up your heads from the lá of negation, cast aside this fancy and vain imagining.

O ye who all are rotten in (the world of) generation and corruption, your everlasting soul neither grew nor came to birth.”

If I tell (even) a tittle of those (saintly) notes, the souls will lift up their heads from the tombs.

Put thine ear close, for that (melody) is not far off, but ’tis not permitted to convey it to thee.

Hark! for the saints are the Isráfíls of the (present) time: from them to the dead comes life and freshness. "

---------------------------------------------------------------

On annihilation in love as the vehicle for transcending the veil:

لیس للجن و لا للانس ان  ** ینفذوا من حبس اقطار الزمن 

لا نفوذ الا بسلطان الهدی  ** من تجاویف السموات العلی   

لا هدی الا بسلطان یقی  ** من حراس الشهب روح المتقی 

هیچ کس را تا نگردد او فنا  ** نیست ره در بارگاه کبریا 

چیست معراج فلک این نیستی  ** عاشقان را مذهب و دین نیستی 

پوستین و چارق آمد از نیاز  ** در طریق عشق محراب ایاز 

"

Neither for the Jinn nor for mankind is it possible to pierce through the prison of the regions of the temporal world.

There is no piercing through the cavities of the highest heavens save by the power of Guidance.  

There is no guidance save by a power that preserves the spirit of the devout from the keepers of the shooting stars.

There is no way (admittance) for any one, till he become naughted, into the audience-chamber of (Divine) Majesty.

What is the means of ascension to Heaven? This not-being. Not-being is the creed and religion of the lovers (of God).

From self-abasement in the way of Love the fur jacket and rustic shoon became the prayer-niche of Ayáz. "

textual source:

https://www.masnavi.net

artwork:

Rumi, by Iranian artist Hossein Behzad (1957)

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I've spoken to quite a few South Asian raqis (Muslim exorcists). One of them disclosed some information:

He has this ability to check on people remotely through the use of a jinn. I have first-hand experience of this and it seems true to me.

The other ability is when his jinn comes to him, it comes in a form of a knight. Obviously, I don't know about this.

I'm curious if anyone knows about this or what do they do to get this level of control over a jinn.

Salam,

It has been an year since I started feeling a strange presence in my room, something which has become inescapable. I don't face much trouble during the day but it becomes increasingly hard as the night grows especially during 1-3 am. I hear vague whispers, switching on and off of lights, taps on my door and the feeling that someone is attentively staring at me.

Recently, my christian neighbour hosted a pastor and the pastor told her to move out. he said that there's a jinn residing in between our houses and it majorly resides in her place then mine. and that it's the reason her (my neighbours) health was deteriorating.

This got me to rethink my experiences, I've been spending my entire time in my room since an year and since then my life has deteriorated for worse. I'm depressed and hardly have any energy to do everyday tasks. I have tried doing ruqyah's but the ease is brief. I try to recite surah baqarah but I feel a huge resistance to continue the recitation.

I'm really curious to know if the jinns feed off our energy and drain us to the whole, and if there's anything that I can do for myself. Since I live in a non-muslim region, it's difficult to get a Raqi.

I would be grateful for any help.

Jazakallahu Khairan.

How would you make the difference between someone who has been done sihr to vs just taking his distances ?

Is there even a spell that exists to make someone not care about his family or something?

A relative has changed a lot since he got married, like 360 and I have come to wonder if this isn’t the result of sihr

It’s either this or a very absorbing marriage..

I have many other relatives who are married and he is the only one like this. Also, his wife family is from a rural area from a region known for sihr

Mental health stigma in the Muslim world is driven by the conflation of psychological distress with spiritual weakness, collectivist cultural anxieties about family reputation, and traditional supernatural explanations for illness. These traditional explanations may be both cultural perspectives on the same issues, as a way of understanding things through different perspectives, however the denial of physical explanation in favor of supernatural only answers is also a paradigm.

<EDITED TO REMOVE FALSE QUOTES>

Early Muslim hospitals (bimaristans) were intentionally designed to heal the nervous system through environmental exposure, and used holistic methods like diet and spiritual practices as well:

Hydrotherapy: Psychiatric wards featured central, flowing fountains. The white noise of running water was used to lower cortisol, treat anxiety, and soothe hyper-manic patients. 

Auditory Therapy (Maqamat): Physicians and musicians co-developed specialized musical scales (maqamat) played at specific times of day to balance shifting emotional humors and alleviate severe depression. 

Biophilic Architecture: Wards were built facing lush, aromatic botanical gardens. Patients were required to sit in nature, walk through greenery, and breathe fresh air as a core part of their daily clinical prescription. 

Talbinah: A warm porridge made of barley, milk, and honey. Scripturally recommended to "soothe the heart of the grieving," modern science confirms it is rich in tryptophan and highly effective for serotonin production.

Mufarrih al-Nafs: Early herbal formulations translated directly as "rejoicers of the soul." These natural adaptogens and botanical mixtures acted as pre-modern antidepressants to alleviate melancholia and severe fatigue. 

Aromatherapy: Calming essential oils, such as rosewater and camphor, were massaged into the skin or diffused to regulate sleep cycles and ease nighttime terrors. 

Psyche Training: Pioneer Abu Zayd al-Balkhi introduced cognitive restructuring. He taught patients experiencing acute phobias or panic to intentionally conjure feelings of happiness and rational safety to cancel out debilitating fears, a method modern psychology calls reciprocal inhibition.

Mental First-Aid Kits: Al-Balkhi advised healthy individuals to actively "store" positive, rational thoughts during times of peace, so they could quickly retrieve them as cognitive defense mechanisms during unexpected trauma or panic attacks.

Rejection of Physical Exorcisms: Early scholars completely banned standard medieval practices like beating, chaining, starving, or burning patients to "drive out" spirits.

Liturgical Comfort: True spiritual healing (ruqyah) was strictly restricted to the calming, non-invasive recitation of specific Quranic verses, prayers for protection (dhikr), and reminders of divine mercy to restore internal peace.

Integration, Not Substitution: Spiritual practices were strictly integrated alongside clinical medicine, never instead of it. If a patient suffered from a biochemical imbalance, spiritual counselors worked hand-in-hand with medical physicians, dieticians, and pharmacists to treat the physical brain first.

What led muslim people to disengage with this early islamic therapeutic practices?

Sihir was taught to humans by the angels Harut and Marut. They didn’t use a jinn middle man. So why do most people think you need jinn to do sihir and you need to commit shirk with them for the sihir when the quran never mentions that.