scholars, who disapproved of marrying jinn.

Possession may also arise—and this is common, or even the most common cause—from hatred and retaliation. For example, a human may harm them, or they may think that humans are deliberately harming them by urinating on some of them, pouring hot water on them, or killing some of them, even though the human is unaware of this. There is ignorance and injustice among the jinn, so they punish him more severely than he deserves. It may also arise from their mischief and wickedness, as with foolish humans.

Whatever falls into the first category is among the acts of sexual immorality that Allah Most High has forbidden, just as He has forbidden them to humans, even when the other party consents. How much worse, then, when it is against the other party’s will, making it both sexual immorality and injustice? The jinn should therefore be addressed about this, so that they recognize it as forbidden sexual immorality, or as both sexual immorality and aggression. In this way, the case against them is established, and they know that judgment is being passed upon them according to the ruling of Allah and His Messenger, whom He sent to both communities: humans and jinn.

As for the second category, if the human was unaware, they should be told that he did not know, and that someone who does not deliberately cause harm does not deserve punishment. If he did this in his own house and on his own property, they should be told: “The house belongs to him, and he is entitled to make any lawful use of it. You have no right to remain on human property without the owners’ permission. Rather, you may inhabit places where humans do not dwell, such as ruins and wilderness.” For this reason, they are frequently found among ruins