How to cite this paper: Bawa Dan Muhammad Anka & Abdullahi Haruna (2025). Marital Relationships between Man and Jinn in Islam: A Jurisprudential Perspective. Middle East Res J. Humanities Soc. Sci, 5(6): 193-200. https://doi.org/10.36348/merjhss.2025.v05i06.002
MARITAL RELATIONSHIPS BETWEEN MAN AND JINN IN ISLAM: A
JURISPRUDENTIAL PERSPECTIVE
By
Dr. Bawa Dan
Muhammad Anka
Department of
Islamic Studies
Federal
University Gusau, Zamfara, Nigeria
&
Dr. Abdullahi
Haruna
Department of
Islamic Studies
Zamfara State
College of Education, Maru, Zamfara, Nigeria
Abstract
Marriage is a central social
institution in Islam, emphasizing the pairing of male and female across all
living creatures. This paper examines the juristic opinions on the concept of
“cross-pair marriage” between Mankind and Jinn, exploring both the supporting
and opposing views among Muslim jurists. Drawing on evidence from the Qur’an,
Hadith, classical exegeses, and the author’s experience as a former ruqyah
practitioner, the paper critically evaluates the possibility and permissibility
of such marriages. It finds that significant differences in nature, physiology,
and social interaction make marriage between Man and Jinniy humanly impossible
and incompatible with Islamic law. Moreover, the essential purposes of marriage
(including love, compassion, and the begetting of children) cannot be fulfilled
in such unions. The study concludes that marriages between humans and Jinn are
mythical, not practical, and are unsupported by authentic Islamic
jurisprudence.
Keywords: Marital Relationship, Jinn,
Man, Jurisprudential
Introduction
Allah (S.W.T) says “And of everything we have created
pairs” (51:49)
The term marital is an adjective connected with
marriage,[1] and the word marriage in Arabic means “Nikah,”[2] which is literally defined as “putting something into
something.”[3] It is said (in Arabic) that “rainfalls married the
soil” and “slumber married an eye”[4] to mean “enter.” The dictionary also emphasizes the
lexical meaning, because it looks at it as the relationship between a husband
and wife.[5] However, marriage is technically defined as “a
contract by which the husband and the wife can legally enjoy themselves.”[6] The word relationship denotes the meaning of “a
significant connection or similarity between two or more things...”[7] Therefore, the word as used in this paper explains
the way in which Man and Jinn are related by marriage or otherwise. Man
and Jinn are two living creatures created from mud and fire,
respectively.[8]
Indeed, Man and Jinn have shared many things in
common, from the purpose of their creation to their day-to-day socio-economic
lives and the nature of their death.[9] Looking into the nature of their creation, it could
be accepted that Man and Jinn are related in various aspects, the
relationship of which may be positive or negative.[10] Marriage is one of the social relationships which
both of them exercise in their own worlds and each among his own species
accordingly. It is against this background that this paper attempts to
highlight the extent of such a relationship with a view to examining the
reality or otherwise of the extension of such a relationship to the marrying of
their opposite species.
Marriage among Mankind and Jinn
A careful assessment of the divine instructions as
outlined above reveals that the commandments are applicable to both Mankind and
Jinn, because among the latter are also those who accept the divine
message and thus embrace Islam.[11] Meanwhile, in the human world, the issue of marriage
between opposite sexes is nothing to argue about, for it is part of people’s
social life and has been happening every now and then. Similarly, in the world
of the Jinn, they also contract marriages among themselves and beget
children just like human couples. In an interview with a female Jinniy
through a possessed lady, she told this researcher that she was married and had
two male and three female children. She further informed the writer of this
paper that her father had two wives with many children.[12] Indeed, the Jinn celebrate marriages like
humans and are of different family backgrounds.
The purpose of marriage among Mankind and Jinn
is beyond mere satisfaction of one’s carnal desire, but a means of elevating
the spiritual and moral virtues of the individual and society at large.[13] Moreover, marital relations in Islam are necessarily
required to keep the continuity of both the human race and the Jinn.
At this juncture, it can be said that the point of
contention as addressed in this paper is marriage between a human male and a
female Jinniy, or vice versa. It has been observed that marital
relationships between Man and Jinn have been a debating issue among
Muslim jurists. Among these scholars are those who are against it and those who
are in support of it, as discussed below.
Views of the Proponents of Marriage Between Man and Jinn
The scholars who are in support of marriage between
Mankind and Jinn include, among others, Ahmad Askafi, Abu Muhammad Jamal
bn Muhammad As-Sha’ami, Muhammad Abduhu,[14] and Halwani. The scholars advocating this type of
marriage have cited some verses from the Glorious Qur’an, traditions of the
Prophet (S.A.W), and statements of some venerable scholars as their proofs for
their views, as outlined below:
Cross Examination of Some Verses Relied on by
the Supporting Side
One of such verses from the Glorious Qur’an reads:
And befool them those whom you can among them with
your voice… share with them wealth and children and makes promises to them. But
Shaytan promises them nothing but
deceit.[15]
The phrase “share with them… and children” is
understood by the supporting side of the marriage as a possibility for Jinn
to marry from Man or the latter from the former.[16] However, the critics counter-reacted, saying the
meaning of the verse does not suggest the lawfulness of marriage between Jinn
and men, but rather indicates the arrogance of Shaytan against humans in his
efforts to mislead them. Moreover, it is observable that the exegesis of the
verse as provided by prominent commentators among the Sahabah like Ibn Abbas
and among the Tabi’un like Mujahid and Dahhak did not indicate the legality of
the said marriage.[17] Therefore, the divine statement is not in support of
the type of marriage under review, but rather explains the wickedness of the
devils against human beings, for which a Muslim is asked to seek Allah’s
protection.
Another verse of the Glorious Qur’an cited as a proof
for the possibility and lawfulness of the marriage runs as:
Where in both will be chaste female (wives)
restraining their glances, (desiring none but their husbands), whom no Man or Jinn
has deflowered before them.[18]
While commenting on the wordings of the verse, Ali
interpreted it as a figurative description of the purity and chastity of the Hurul-‘Iyn,
whom nobody (either among the Jinn or Man) had ever approached.[19] It is therefore a symbolic description of their
quality, and it does not mean that Jinn were allowed to take wives from
humans or the latter to take from the former. Ibn Qayyim also sheds more light
on the teaching of the verse, saying that it clearly differentiates between the
women among the Jinn and Mankind and those created in paradise.[20] This is because, according to him, women among Jinn
and men had experienced biological relations with their respective counterparts
in this world, but women inside paradise had not been seen either by Man or Jinn,
let alone having private affairs with them prior to their entrance into
paradise. For this reason, the verse under review could not be a supporting
evidence for the legality of marriage between Jinn and Man.
Equally, the following two different verses are also
cited by the advocates of this marriage as proof for its permissibility in Shari’ah.
The first one reads:
And verily, there were men among Mankind who took
shelter with males among the Jinn, but they (Jinn) increased them
(Mankind) in sin and transgression[21]
On the first verse quoted above, scholars on the
supporting side, like Ahmad Assakaf, argued that since the word “رجال” (which is the plural of “رجل”) is also used for Jinn, then it indicates that there
can be social interactions with them in matters of marriage. That is to say,
they can marry from humans and vice versa.[22] However, the phonological usage of the Arabic word “رجال” as used in this verse is semantically interpreted as “قوم” (people)[23] and is not in any way referring to the masculine
gender of either of the two different species of creatures. As such, the verse
is not supporting the permissibility of marriage between humans and the Jinn.
The second verse reads:
Who whispers into the breasts of Mankind, - Of Jinn
and men.[24]
Reflecting on the teaching of the second verse, it may
be clearly understood that the verse is emphasizing the devilish tendencies of Jinn
against Mankind, for which Muslims are called upon by Allah (S.W.T) to invoke
His protection against their conspiracies. This is necessary in order to be
able to stand steadfastly in the test of our faith, which has been challenged
through the spirit of evil that is ever active, as pointed out by Ali.[25] Therefore, the question of proving the existence of
marriage between Jinn and Man based on the content of the verse could
not be genuine or authentic.
In addition to the verses quoted by the supporters of
the marriage under review, they also buttressed their arguments with some
traditions of the Holy Prophet (S.A.W), as captured below:
Cross Examination of Some Ahadith Relied on by the Supporting
Group
Among those Ahadith is the hadith in which the
Prophet (S.A.W) explained that if a man wants to have conjugal relations with
his wife and forgets to mention Allah’s name, Shaytan shares with him during
the private affair.[26] For this reason, they opined that Jinn have
sexual desire which they satisfy and beget children like men, and as such,
marriage between the two opposite beings could be lawful. However, the
counter-reacting scholars observed that the hadith which talks about Jinn
sharing with a man who does not mention the name of Allah (S.W.T) during sexual
intercourse with his wife is quite different from marriage between Man and Jinn.
The hadith, which is recorded by Abu Dawud, reads:
Have you seen the strangers among you? I said; who are
(those) strangers? Prophet (S.A.W) said, those who Jinn had
shared with (their parents during sexual intercourse)”[27]
The evidence they hold in the hadith is the sharing of
Jinn with men who did not mention the name of Allah during sexual
relations, as previously pointed out. However, the hadith is judged as weak by
some earlier and later scholars of hadith, like Al-Mundhiri and Al-Albani,
respectively.[28] Therefore, the hadith is dismissed as an acceptable
reason for the permissibility of such a type of marriage.
The supporters of the marriage under review also cited
the following hadith, which says:
“One of the grandfathers of Balkis was a Jinniy,”[29] as narrated from the Prophet (S.A.W) by Abu Hurairah
(R.A). This hadith is also judged as weak with detestable content, as
considered by Al-Albani, who added that the hadith is unauthentic.[30] Actually, if one reads through the stories that
associate the origin of Balkis partly with Jinn, as documented in many
Tafasir, it may be accepted that such narrations are themselves wanting, the
source of which was from Isra’iliyyat, as attested by Abu Hayan and Al-Albani. [31] Moreover, the feet of Balkis were similar to humans’
and were not hooves like those of the Jinn, as contained in the Jewish
tradition that Prophet Sulaiman (A.S) was informed of the hoof-like nature of
her feet.[32]
Another hadith on which the supporting side of the
marriage between Jinn and Man counts as their proof is the one in which
the Prophet (S.A.W) was quoted to have said:
“The world would not come to an end until the
offspring of Jinn multiply in your midst.”[33]
This hadith is also ranked among the weaker ones, as
pointed out by Al-Albani, who added that its content is outrageous (munkar).[34] In light of this, therefore, the hadith does not fit
to affirm the opinion of the supporters of marriage between Man and Jinn.
It is still significant to quote the hadith in which
the Prophet (S.A.W) was reported to have said:
Effeminates are the children of Jinn. Ibn Abbas was asked as how could that
happened? He said; Allah (S.W.T) and
His Messenger had forbidden a man (Muslim) to sexually approach his wife when
she is in state of menstruation. If he attempts to do it Shaytan would preceed
him to her, and when she conceives she delivers a womanish baby.[35]
This hadith is equally rejected by Ibn ‘Adi as
disavowed and unknown.[36] For these reasons, the hadith could not be considered
a proven basis for the lawfulness of marriage between Jinn and Man. The
hadith can be seen as a caution against those who are in the habit of having
sexual intercourse with their wives during menstruation.
Having examined the opinions of those who did not
object to the marriage between Jinn and Man on one hand, and the
reactions of those who opposed it on the other, it is equally important to cite
and discuss the reasons of the latter group of scholars, who saw the marriage
as offensive to Islamic Shari‘ah.
Views of the Opposing Side of Marriage Between Man and Jinn
The second group of scholars who disagreed with the
possibility and legality of the marriage between Jinn and Mankind
include; Shaykh Al-Barazi, Isma’il Hakkiy, Zainil ‘Abidin, ‘Alusi,
Al-Barusi and As-Suyuti[37] among others. The
explicit proofs on which the second group relies upon on the position they
maintain about the obscenity of the marriage between Man and Jinn are
the following three verses from the Glorious Qur’an:
Cross examinations of some verses relied on by the Opposing Group
The first verse states:
And Allah has made for you wives of your own kind, and
has made for you, from your wives, sons and grandsons, and has bestowed on you
good provision…[38]
In another verse it says:
The Creator of the heavens and the earth. He has made for you mates from yourselves…[39]
Another verse also reads:
And among His signs is that, He created from you wives
from among yourselves, that you find repose in them, and He has put between you
affection and mercy. Verily, in that are indeed signs for people who reflect.[40]
From the verses quoted above, it can be discerned that
one of the favors of Allah (S.W.T) on Mankind is the creation of a marriage
partner equal to his own nature and not from an animal or any other creature
like Jinn, with whom he would not find peace of mind in living together
as spouses. Therefore, the phrase “from among yourselves” (“من أنفسكم”), which means from your own (human) species, as interpreted by
Qurtubi, indicates that the wives of men are made from human beings and not
from Jinn.[41] Similarly, the expression can equally be applied to
the Jinn, meaning their wives should be from their own species and not
from humans.
The first verse quoted above expresses one of the main
blessings of marriage, which is the begetting of children and the presence of
other family members who could be a source of assistance to the parents and the
entire human community. While commenting on the phrase “And has made for you,
from your wives, sons and grandsons” (“وجعل بينكم بنين وحفدة”), Ibn Atiyyah said that it was a general statement referring
to the outcome of marriage between human spouses. This means that the
categorical mention of children as blessings is only associated with husband
and wife of the same species and not the opposite.[42]
This is very true, because there has been no report of
a child born from a combination of human and Jinn parents. Therefore, a
marriage between Man and Jinn could not yield this blessing, because
even if a Man were to marry a female Jinniy, she may not bear him an
acceptable child. Hence, the main purpose of marriage is lost, and for that
reason, marriage between the two opposite creatures is not recognized by the Shari’ah,
in accordance with the opinion of the second group of scholars. Al-Mawardi, as
cited by Qurtubi, is of the opinion that begetting children between Jinn
and Man is impossible due to their disparity in nature, physiologically,
attitudinally, and structurally. Therefore, he dismissed the claim that Balkis
(wife of Prophet Sulayman (A.S)) had a grandfather among the Jinn and
thus considered the hadith narrated to that effect as weak and unauthentic.[43]
The third verse quoted above from Suratur-Rum clearly
states that wives were made for humans of their own kind so that they could
have tranquility and peace of mind with each other. By implication, this
suggests that such tranquility through marriage can only be possible when the
two spouses are of the same species.
Conscience demands normalcy in all affairs, and as
such, a human husband will not be in tranquility with a Jinniy wife from
whom he constantly entertains fear, even if the marriage were possible. If that
could be the case with a man who married a female Jinniy, then the fear
and instability of a woman married to a Jinniy, consciously or
unconsciously, would be even more intense. Perhaps it is due to this
observation that As-Shawkani opines that since marriage between the two
opposite beings cannot console the minds of the spouses but rather produces
feelings of uneasiness and fear, this type of marriage is against the
principles of Islam.[44]
Another important phrase mentioned in the verse under
review, held by the second group of scholars as evidence against marriage
between Man and Jinn, is: “And He has put between you affection and
mercy” (“وجعل بينكم مودّة ورحمة”). Al-Baghwi stated in his Tafsir that there is nothing more
important between spouses than affection and compassion.[45] Mufassirun like Ibn Kathir are of the opinion
that such “affection and mercy” are exclusive to human spouses of the same
kind, and not to opposite species.[46] Therefore, since married partners from Jinn
and humans cannot enjoy such a level of affection and compassion between them,
as also asserted by Shawkani, their marriage cannot be accepted in Islamic Shari’ah.
Similarly, scholars who are not in favor of the
marriage, like Imam Suyuti, referred to the first verse of chapter four of the
Glorious Qur’an and observed that the particle “من” (“from”) expresses not only “a source of something else,” but
also “a species, a nature, and a similarity.”[47] Similarly, Ibn Foduye mentioned that the verse
emphasizes an urge for interconnection through affinity (Nasaba) because of its
sacredness.[48]
Considering the interpretations of the verses under
review, the scholars who did not consent to marriage between Jinn and
humans contended that since Allah (the Most High) initially created for a Man a
wife of his own nature, the question of marrying from another species is
unnecessary. They further buttressed their argument logically, stating that
since the Jinn existed prior to the creation of Adam (A.S), and Allah
(the Most High) did not see it as wise to marry him to a female Jinniy,
but rather created for him his equal in nature and similarity, there is no
reason whatsoever for a man, no matter his desire, to marry from the Jinn
species.[49]
Commenting on the suitability of marrying from one’s
own species, Ibn Kathir observed:
Allah had created her (Hawwa’) from the left curved
ribs of Adam. Had He (Allah made for them feminine sexes from other species,
either from Jinn or animals, there would have been no composure between
them had the wives came from the opposite species. Therefore, it is completion
of Allah’s favours on mankind by making their wives of their own nature…[50].
Another verse quoted by the set of scholars who
frowned at the possibility and permissibility of marriage between Man and Jinn
states:
And it is He who has created man from water, and has appointed
for him kindred by blood and kindred by marriage. And your Lord is Ever Al-l
Powerful (to do what he wills).[51]
The verse above explains one of the most important
benefits of marriage, which is the establishment of human lineage and its
continuity in a manner that befits the characteristics of Man as the noblest of
animals.[52] This is in contrast to the behavior of lower and
common animals, which do not enjoy such respect in their “animal kingdom.”
Moreover, such human relationships must be abstract, which is also typical of
man’s highest nature, through which he can identify his pedigree.[53] This is another benefit that could not be derived if
a man marries a Jinniy.
If a Man marries a Jinniy, or the latter
marries the former, none of them could freely relate with the family of the
other party. It is easier and possible for the Jinn to identify human
relations, since mankind are visible to them.[54] However, a man cannot see the Jinn at all, let
alone have contact with the in-laws and other relations of his supposed Jinniy
wife. Therefore, with this greater barrier between the two opposite species,
marriage between Man and Jinn is considered problematic in Islamic law.
Cross Examination of some Ahadith Relied on by the Opposing Group
Besides the aforementioned verses from the Glorious
Qur’an, the second group of scholars also referred to some traditions of the
Holy Prophet (S.A.W) as part of their proofs for rejecting marital
relationships between Man and Jinn. One such tradition is where the
Prophet (S.A.W) recommended marrying a religiously conscious lady, who is
spiritually more beneficial, over marrying one based solely on beauty or
socio-economic status.[55]
Actually, a man can easily notice all the qualities he
needs to see in a lady he intends to marry from his own species. He can also
investigate and find out about her and the kind of family she comes from. All
these seem impossible for a man who wants to marry from a Jinn family.
He can neither notice any qualities from her with certainty, nor could he know
anything about her family background. In such a situation, a man would never be
comfortable with a wife who happens to be a Jinniy. Some of the Jinn
claim to be pious, but most of them cannot be trusted, because according to the
investigation of some Muslim scholars like Ibn Taymiyyah, the majority of them
are ardent liars. This is quite observable if one happens to interact with them
as a Raqi. Indeed, they are often pretending and deceptive.[56] Therefore, this instruction of the Prophet (may peace
and blessings of Allah be upon him) to marry a religious wife could not be
fulfilled in a marriage between Man and Jinn, and as such, the marriage
has no place in the Islamic framework.
Another hadith quoted in this respect is where
Az-Zuhri was reported to have said:
Prophet (S.A.W) had forbidden marrying from Jinn.[57]
Although the Hadith is classified as Mursal,[58] yet it is straight forward and very clear in making
the legality of the marriage between Man and Jinn more doubtful. Even if
the prohibition could be seen as such that of swerving the means, it is then
quite acceptable that a Muslim should distant himself from engaging in such
contract with a view to fortressing his moral standard and that of his family
as enshrined in Islam. Similarly, Prophet (S.A.W) condemned as invalid
any marriage in which there is absence of guardians and witnesses when he said:
There is no validity in marriage without guardian and
two just witnesses.[59]
Jurisprudentially, both parties should have
representatives designated as guardians who are responsible for contracting the
marriage by way of agreement and acceptance. Impliedly, this means that the
guardian of the wife will make a formal declaration of their agreement to marry
off his daughter or ward to the husband through his guardian, who will in turn
show his acceptance of the offer sought from the guardian of the wife. This
legal procedure is apparently not available for marriage between Man and Jinn.
It seems difficult for a man to ascertain the guardian of his proposed Jinniy
wife because of their invisibility to him. Equally, the witnesses from the side
of the Jinn could not be physically present during the contract for the
same reason. Therefore, these two important conditions for the legality of
Muslim marriages could not be met by the type of marriage under discussion.
In addition to the Qur’an and Hadith, prominent Muslim
scholars of remarkable reputation have expressed their doubt on the possibility
and permissibility of this type of marriage. One such scholar is Hasanul Basri,
who was once met by Qatada and informed about a Jinniy who possessed a
lady, claiming that he wanted to marry her. Hasanul Basri said they should not
marry her to him, and if the Jinniy appeared again, he should be told to
fear Allah (the Most High) and leave her alone. When the Jinniy returned
for the second time, he was told what Hasanul Basri had said. The Jinniy
agreed to comply, thereafter dispossessing her, and the marriage did not take
place.[60]
Similarly, the comment of Imam Malik, if examined
critically, is not supportive of marriage between Man and Jinn. The
comment reads:
…but I disliked seeing a woman impregnated and when
she was asked about her husband, she said is from Jinn and with this
lewdness increases.[61]
The statement above is self-explanatory that the type
of marriage under discussion could be seen as a source of promoting immoral
perversions among Muslims. As such the permissibility and legality of the
marriage is very much doubtful as portrayed under the following sub heading.
Findings
Judging from what has been discussed above, this
paper, with all necessary justifications, condemns the marriage relationship
between Mankind and Jinn as a myth and not a reality. Rationally, one
could not imagine how a normal human being (Muslim) would feel at ease marrying
a woman from the Jinn. This may be the reason why some scholars said
that, in most cases, such marriage practices were born out of sorcery
relationships between Jinn and some people. As for the Jinn,
their marriage to a human lady is nothing more than coercion, deceit,
wickedness, and arrogance against Mankind.
The paper also observes the impossibility of achieving
the main essence of marriage, which includes love, compassion, and the
begetting of children to maintain human lineage uninterrupted. There has been
no empirical example of a Man and a Jinniy living together as husband
and wife with children. This is understandable, because no sensible person
would agree to present a son or a daughter and claim that he got either of them
from a female Jinniy he had married. Doing so would raise suspicion and
cause commotion in human society.
Similarly, it can be argued that a Man, as a husband
to a female Jinniy, or the latter being a wife to the former, cannot
ascertain the level of love between them for the following two reasons:
Firstly, the couples will not always see each other
because of their different habitations and could only meet when one of them
demands it.
Secondly, the female Jinniy will not appear in
her natural shape, because, as a human being, the husband is not blessed with
the power or opportunity to see her natural form. For that reason, she can only
appear to him in different human forms. At one time she may appear beautiful,
and at another, the opposite. Equally, she can reveal herself as a handicapped
person, someone with one eyelid, a cripple, or any other unpleasant appearance,
especially when she becomes tired of him.
Therefore, considering this barrier between Man and Jinn
as married partners, it can be asserted that marriage between them would not be
enjoyable, and as such, the marriage can be viewed as a myth and not reality.
At this juncture, it should be made clear that even
the scholars who judged the marriage as possible might have done so not because
it had taken place practically, but rather out of supposition. Moreover, the
paper observes that scholars who expressed the possibility of such a marriage,
like Halwani, might have done so based on the linguistic meaning of the word,
as pointed out earlier, and not its technical interpretation.
Conclusion
Based on the evidences cited from the Qur’an, Hadith, and
the interpretations of prominent Muslim jurists, along with the experience of
the writer as a former ruqyah practitioner, this paper holds that the
views of the jurists who did not favor marriage between Man and Jinn are
more authentic and practically acceptable than those who supported it.
Rational, theological, and jurisprudential considerations all indicate that
such a marriage is humanly impossible. Therefore, marriage between a Man and a Jinniy
is not only implausible in reality but also contrary to the principles and
provisions of Islamic law.
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[2]
A. A Baydoun, Arabic-English Students’
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[4]
Majma
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[7]
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[8]
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[9] Gobir, Y. A. & Sani, A-U., Traces of
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[10] Gobir, Y. A. & Sani, A-U., The Jinn, Women
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[11]
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[12]
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[13] A.H. Sadiq,
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[14]A. sulaiman, Bayain Namijin Dare da Hukuncin Aure
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1999, pp. 6-9
[15] Qur’an,17:64
[16] M.A. Imam, Al-Burhan ‘Ala Tahrimit-Tanakuh
Baynal-Insi wal-Jinn, Darul-Athar, San’a, 2008, p.37
[17] Ibn. Kathir,Tafsir Qur’anil-Azim,
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[18] Qur’an, 55:56
[19] A.Y. Ali, The
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P.1480, note no.5209&5210
[20] Ibn Qayyim, Hadiyal-Arwah,
Darul-Ihyaul-kutubul-Arabiyyah, np, nd, p.416
[21] Qur’an, 72:6
[22] Imam, Opi.cit.
[23]Shaykh Abdullah bn
Fodiyo, Diyaut-Ta‘awil, Maktabatu Burham, Kano-Nigeria, nd, p.235
[24] Qur’an, 114:5&6
[25] Ali, Opi.cit, p.323, note no.941
[26] Imam Bukhari, Opi.cit.
Vol.vii. P. 70
[27]
Abu Dawd, Sunan Abu Dawd, Darul-Fajr
lit-turath, Al-Qahirah, 2010, p. 849
[28]
Imam, Opi.cit. p.41
[29] Hadith quoted in
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[30]M.N. Albani, Silsilatul-Ahadithul-Daifah wal
Mawdu’ah, vol.4, Maktabatul- Ma’arifah, Riyad, 2000, p,297
[31] Ibid. p.41
[32] M.A. Qurtubi, Al-Jami’Li- Ahkamil-Qur’an,
Darul-Hadith, Al-Qahirah ,vol.8 2007, P.188
[33] Albani, Opi.cit .p.297
[34] Ibid.
[35] Ibid.
[36] Ibid.
[37]
Sulaiman, Opi.cit. PP. 6-9
[38] Qur’an, 16:72
[39] Qur’an, 42:11
[40] Qur’an. 30:21
[41] Qurtubi, Opi.cit. Vol. 7, p. 344
[42] Imam, Opi.cit. p.15
[43]Qurtubi, Opi.cit. p. 191
[44] M.A.M. Shaukani, Fathul Qadir, vol. 4 Darul-Wafa’i,
np, 1997, P.289
[45]
H.M. Baghwi, Tafsir al-Baghwi, Darut-Taybah,
Riyad, vol.3, 1427, 491
[46]Opi.cit.
Ibn Kathir, p.1052
[47]Ali, Opi.cit. P.178. note 504
[48] Ibn Fuduye, Opi.cit, p. 162
[49] Opi.cit. p. 17
[50] Ibn.kathir, Opi.cit, vol.3 p.
145
[51]
Qur’an,25:54
[52]
Qur’an, 95:4
[53]Imam, Opi.cit,
p.16
[54] In a giving night, when exorcising a patient, a Jinniy
through the possessed person made mentioned the names of some of the relatives
of this researcher.
[55]
Buhari, Opi.cit, (trans.) vol.7,
pp. 17&18
[56] Ibn. Tayimiyyah, Gharaibu wa
‘ajai’bul-Jinni, Darul-Ghaddil-jadid, Egypt, 2013, p,m. 53
[57]
U.A. shibili, Akamul-Murjan,
Al-Maktabatul-‘Asriyyah, Beirut, 2004,, p.91. This Hadith could not
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[58]
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[59]
Imam Daruq-Qutni,
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Maktabatus-shamilah)
[60] As-shibili, Opi.cit. p.91
[61] S.Y. Aziz, Ar-Ruqiyyatus-Shar
‘iyyah, Darut-Tawfiqiyyatu Litturath, Al-Qahirah, 2011, p. 23
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