"as if the jinn had touched him"! And he specified this touch for those who opposed the law of Allāh, saying (p. 22): "And no one would be touched (sic, not accusative!) (1) except by deviating from the prescribed path"! Even if we hypothetically concede that the matter is as he said, it does not necessarily follow, according to the scholars, that the claim of negation is established, because there could be another evidence for entry as in this authentic ḥadīth, while the man imagined that by rejecting the indication of the verse on entry, his negation was established. This is not the case even if we concede his rejection, especially since he is refuted by this authentic ḥadīth and by the previously mentioned ḥadīth of Yaʿlá, and with both, the verse is interpreted, and his metaphorical interpretation is invalidated. Among the man's ignorance and contradiction is that after interpreting the verse metaphorically, meaning that there is no real "touch," he went on to say (p. 93): "The language unanimously agrees that touch means madness." However, he interpreted it according to his whims, saying: that is, from the outside, not from the inside. He said: "Do you not see, for example, electricity and how it shocks the one who touches it from the outside..." and so on with his nonsense. He delved into details related to an unseen matter by analogy with tangible material matters, which is contrary to the Salafi methodology that was previously quoted from him. Despite this, he ignored what is known in medical science that there are germs that destroy from the inside, like the Koch germ in its third stage! There is no rational impediment to the jinn entering from the outside into the human body and causing harm from the inside, just as there is no impediment to their exiting due to a cause or..