Jinns has some properties:
- The Jinn are from the matters of the unseen; we cannot see them.
“He sees you, he and his tribe, from where you see them not” (al-A’rāf: 27)
- The foundation or origin of our relationship with them is that they are able to whisper to us and entice us [waswasa].
Allah سبحانه وتعالى says,
“So Shaytān whispered to them both” (al-A’rāf: 20)
“So Shaytān whispered to him”(Tāhā: 120)
- The Shayātīn do not have a compelling authority over man, except if man chooses to follow the Shaytān of his own free will.
“You have no authority over my slaves, except he who follows you of the deviant.” (al-Hijr: 42)
“And Shaytān shall say after the affair is decided: Surely Allah promised you the promise of truth, and I gave you promises, then failed to keep them to you, and I had no authority over you, except that I called you and you answered me.” (Ibrāhīm: 22)
“When you recite the Qur’ān seek refuge in Allah from the accursed Shaytān. Indeed he has no authority of those who believe and place their trust in their Lord. His authority extends only to those who befriend him and those who associate partners with Allah.” (al-Nahl: 99-100)
***The Messenger of Allah صلى الله عليه وسلم would treat any material occurrence as a human matter, so long as no revelation came establishing that the Jinn had a relation to the matter. All matters were in origin taken as human affairs. If a dead man were found for instance it would not be thought that the Jinn killed him unless a text about such were found. Such was the case in the incident of the dead man found in Khaybar where the search was directed at who from amongst the people killed him, and did not extend to even the possibility of the Jinn having done so.
Muslim relates in His Sahīh that Abdullah ibn Sahl and Muhayyisah set out for Khaybar out of severe fatigue. When Muhayyisah found out that Abdullah ibn Sahl have been killed and thrown into a well he went to the Jews and said, “By Allah, you have killed him!” They replied, “By Allah, we did not kill him.” When the matter reached the Messenger of Allah صلى الله عليه وسلم he said, “Either they pay the blood-money of your companion or they declare war (by refusing to comply with the Shari’ah rules).” So he صلى الله عليه وسلم wrote to them and they wrote back,
“By Allah, we did not kill him.”
The incident is well-known. Important to our current discussion, at no point did the question of the Jinn having played any role enter the discussion in any way.
***The occurrence of no material event, be it murder, theft, deception, or fraud, did the mind turn to the Jinn. It always turned to men, because the relation of Jinn is one of whispering and incitement, except if a text exists to say otherwise. Since no specific texts can come after the Messenger of Allah صلى الله عليه وسلم, all material occurrences are from men, not from the Jinn, for their world is different to ours, and their relationship with us is a relationship of whispering alone.
Therefore if someone falls ill there is no connection of this with the Jinn. The illness is to be treated according to the Islamic injunctions, that is, through therapy. This treatment can be material (medicine) or through du’a and ruqya.
As for the former it is like what came in the hadith from Usāmah ibn Sharīk that he said, “I came to the Prophet صلى الله عليه وسلم and his Companions who were as if they had birds on their heads. I greeted them and sat down. Then came bedouins from various areas and asked, ‘O Messenger of Allah, should we take medicine’? He replied,
‘Take medicine for indeed Allah has not made an illness except that he has created its cure, except only one illness, death.’ (Abu Dāwūd)
So according to this properties...
Question: How can Jinns be controlled by Humans?
Although Sulaymān (as) was authority over the Jinn and his ability to command and prohibit them is a matter about which a text from Allah (saw) has come, thus we affirm it.