CASTING OUT AN ISLAMIC JINN
EXCERPT FROM JERUSALEM POST
FOLLOWS THE WIKIPEDIA EXCERPT
December 2, 2010
http://www.tribulationperiod.com/
During my years of association with the Islamic populations I learned a lot about their beliefs, but I didn’t know much about the jinn until a granddaughter and her husband kept an Islamic exchange student in their home. We would have him in our home on Sundays, and it was from him I learned about the jinn. He was scared to death of the jinn. They are the equivalent of what we would call demons.
Begin Excerpt from Wikipedia
Jinn or genies are supernatural creatures in Arab folklore and Islamic teachings which occupy a parallel world to that of mankind. Together, jinn, humans and angels make up the three sentient creations of Allah. According to the Qur’ān, there are two creations that have free will: humans and jinn. Religious sources say barely anything about them; however, the Qur’an mentions that jinn are made of smokeless flame or “the fire of a scorching wind”. They have the ability to change their shape.
Like human beings, the jinn can also be good, evil, or neutrally benevolent
The jinn are mentioned frequently in the Qur’an, and there is a surah entitled Sūrat al-Jinn in the Quran.
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Arabic lexicons such as Edward William Lane’s Arabic-English Lexicon define jinn not only as spirits, but also anything concealed through time, status, and even physical darkness.
The word genie in English is derived from Latin genius, which meant a sort of tutelary or guardian spirit thought to be assigned to each person at their birth. English borrowed the French descendant of this word, génie; its earliest written attestation in English, in 1655, is a plural spelled “genyes.” The French translators of The Book of One Thousand and One Nights used génie as a translation of jinnī because it was similar to the Arabic word in sound and in meaning. This use was also adopted in English and has since become dominant.
In Arabic, the word jin n is
in the collective number, translated in English as plural (e.g., “several genies”); jinnī is in the singulative number, used to refer to one individual, which is translated by the singular in English (e.g., “one genie”). Therefore, the word ‘jinn’ in English writing is treated as a plural.
Existence and usage of genies in other cultures
In Guanche mythology from Tenerife in the Canary Islands, there existed the belief in beings that are similar to genies, such as the maxios or dioses paredros (‘attendant gods’, domestic and nature spirits) and tibicenas (evil genies), as well as the demon Guayota (aboriginal god of evil) that, like the Arabic Iblis, is sometimes identified with a genie.[6]
In Judeo-Christian mythology, the word or concept of jinn as such does not occur in the original Hebrew text of the Bible, but the Arabic word jinn is often used in several old Persian and Arabic translations.
Jinn in the pre-Islamic era
Amongst archaeologists dealing with ancient Middle Eastern cultures, any spirit lesser than angels is often referred to as a jinni, especially when describing stone carvings or other forms of art.
Inscriptions found in Northwestern Arabia seem to indicate the worship of jinn, or at least their tributary status. For instance, an inscription from Beth Fasi’el near Palmyra pays tribute to the “Jinnaye”, the “good and rewarding gods”.[7]
In the following verse, the Qur’an rejects the worship of jinn and stresses that only God should be worshiped:
“Yet they make the jinn equals with Allah, though Allah did create the jinn; and they falsely, having no knowledge, attribute to Him sons and daughters. Praise and glory be to Him! (for He is) above what they attribute to Him!” (Qur’an 6:100)
Types of jinn include the shayṭān, the ghūl, the marīd, the ‘ifrīt, and the jinn. According to the information in the Arabian Nights, ‘ifrits seem to be the strongest form of jinn, followed by marids, and then the rest of the jinn forms.
Jinn in Islam
In Islamic theology jinn are said to be creatures with free will, made from smokeless fire by Allah as humans were made of clay.[8] According to the Qur’an, jinn have free will, and Iblis abused this freedom in front of Allah by refusing to bow to Adam when Allah ordered angels and jinn to do so. For disobeying Allah, he was expelled from Paradise and called “Shayṭān” (Satan). Jinn are frequently mentioned in the Qur’an: Surah 72 (n amed
Sūrat al-Jinn) is named after the jinn, and has a passage about them. Another surah (Sūrat al-Nās) mentions jinn in the last verse. The Qur’an also mentions that Muhammad was sent as a prophet to both “humanity and the jinn,” and that prophets and messengers were sent to both communities.
Similar to humans, jinn have free will allowing them to do as they choose (such as follow any religion). They are usually invisible to humans, and humans do not appear clearly to them. Jinn have the power to travel large distances at extreme speeds and are thought to live in remote areas, mountains, seas, trees, and the air, in their own communities. Like humans, jinn will also be judged on the Day of Judgment and will be sent to Paradise or Hell according to their deeds.
Classifications and characteristics
The social organization of the jinn community resembles that of humans; e.g., they have kings, courts of law, weddings, and mourning rituals.
A few traditions (hadith), divide jinn into three classes: those who have wings and fly in the air, those who resemble snakes and dogs, and those who travel about ceaselessly. Other reports claim that ‘Abd Allāh ibn Mas‘ūd (d. 652), who was accompanying Muhammad when the jinn came to hear his recitation of the Qur’an, described them as creatures of different forms; some resembling vultures and snakes, others tall men in white garb. They may even appear as dragons, onagers, or a number of other animals. In addition to their animal forms, the jinn occasionally assume human form to mislead and destroy their human victims.
Certain hadiths have also claimed that the jinn may subsist on bones, which will grow flesh again as soon as
they touch them, and that their animals may live on dung, which will revert to grain or grass for the use of the jinn flocks.
Ibn Taymiyyah believed the jinn were generally “ignorant, untruthful, oppressive and treacherous”.
Ibn Taymiyyah believes that the jinn account for much of the “magic” perceived by humans, cooperating with magicians to lift items in the air unseen, delivering hidden truths to fortune tellers, and mimicking the voices of deceased humans during seances.
Qarīn
A related belief is that every person is assigned one’s own special jinnī, also called a qarīn, of the jinn that whisper to people’s souls and tell them to submit to evil desires. However, the notion of a qarīn is not universally accepted amongst all Muslims. But it is generally accepted that Shayṭān whispers in human minds, and he is assigned to each human being.
Relationship of King Solomon and the genies
According to traditions, the jinn stood behind the learned humans in Solomon’s court, who in turn, sat behind the prophets. The jinn remained in the service of Solomon, who had placed them in bondage, and had ordered them to perform a number of tasks.
“…and there were jinn that worked in front of him, by the leave of his Lord,” (Qur’an 13:12)
“And before Solomon were marshalled his hosts,- of jinn and men and birds, and they were all kept in order and ranks.” (Quran 27:17)
The Qur’an relates that Solomon died while he was leaning on his staff.
As he remained upright, propped on his staff, the jinn thought he was still alive and supervising them, so they continued to work.
They realized the truth only when God sent a creature to crawl out of the ground and gnaw at Solomon’s staff until his body collapsed. The Qur’an then comments that if they had known the unseen, they would not have stayed in the humiliating torment of being enslaved.
“Then, when We decreed (Solomon’s) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the jinn saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task).” Qur’an 34:14)
Esoteric theories
In 1998, Pakistani nuclear scientist Sultan Bashiruddin Mahmood proposed in a Wall Street Journal interview that jinn (described in the Qur’ān as beings made of fire) could be tapped to solve the energy crisis. “I think that if we develop our souls, we can develop communication with them. … Every new idea has its opponents, but there is no reason for this controversy over Islam and science because there is no conflict between Islam and science.” [24]
Begin Excerpt from THE JERUSALEM POST
Releasing the jinn
By RUTH EGLASH
12/02/2010 00:37
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A group of pioneering religious leaders from Israel’s Arab community is paving the way in tackling the stigma of mental illness.
Luckily, for Diab and the other JDC organizers, their struggle for recognition has been encouraged by the support of Dr. Ziad Abu Moch, the Interior Ministry’s director of Muslim affairs, who describes this program as revolutionary in the Islamic community here and in the Arab world in general.
“Arab society is afraid to deal with mental illness; it is something that is hidden and there is a real lack of awareness and confusion about this topic,” says Abu Moch, who is responsible for some 320 state salaried imams that head mosques across the country.
“After our success with the previous program for people with physical disabilities, we felt that we had a responsibility to run a similar course about mental health disabilities.
At first we debated whether we should do it because we know this is a very deep issue, but we realized that we do not have the right to neglect one whole group of people.”
He says that the main barrier to understanding mental illness is the Islamic belief in jinni – spirits from another world who can sometimes be good, but most often are bad and are likely to wreak havoc if left unchallenged.
“There is a lot of confusion on this issue,” Abu Moch explains. “In Islam we believe in jinni; they are written about in the Koran, and often people see mental illness as being caused by a jinn but it is a scientific or medical condition that can be dealt with by medicine.”
In this case, he theorizes, the Koran dictates that if a person suffering from a medical disorder – this includes mental illnesses such as schizophrenia, bipolar disorder or depression – he “must” seek medication.
“Mental health disabilities are a disorder in the brain and therefore people suffering from them must be treated by a doctor,” he says, adding quickly, “it is fine for an imam to read sections of the Koran to help the sick person spiritually, but this has to be done in conjunction with providing medication too.”
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