Paranormal in Islam
ISLAM AND THE PARANORMAL
Paranormal TV shows and general interest in the occult is as popular today as ever. Everywhere in the world, some people have interest in the practice of magic, astrology, divination, manipulating spirits, and so on. Many people make a living at either pretending or, some believe, actually having and using these skills and powers. What does Islam say about dabbling in the paranormal?
Many Islamic sources discount most methods of magic, divination, etc., as false. “What magic you have brought is deception, certainly God will negate it.” (10:81) Reason and evidence show that the majority of popularly-consumed horoscopes, palmistry readings, divinations, magic spells, etc., are not accessing any special power or any knowledge of the unseen, but are merely lies and deceptions.
Some interpretations of Qur’an and Islamic sources do not deny the possibility that some of these practices may occasionally have a basis in reality. One famous example is one that led a sorcerer Christian to become Muslim in the time of Mulla Mohsin Faiz Kashani. It is narrated in Greater Sins by Ayatollah Dastaghaib Shirazi as follows:
“In the book Qasasul Ulama, there is an anecdote of the period of Abbas the Safawid. A Christian king sent a messenger to Abbas with the message that he may be given a chance to debate with Muslim scholars, and if he defeats the Muslim scholars, they must all accept Christianity. Now, the person sent by the Christian king had some powers by which he was able to guess accurately what others held in their fists. The scholars were invited to debate with him, and they included Mulla Mohsin Faiz. When the debate began, Mulla Mohsin remarked that the Christian king has sent an ordinary man instead of a religious scholar for debate. The envoy brushed the remark aside and told him to hide something in his fist so that he can prove his miraculous powers.
“Mulla Mohsin kept the tasbih made of dust from Imam Hussain’s (peace be upon him) grave in his fist and challenged him to guess. The man thought for some time but kept quiet. When Mulla urged him to speak up, he said, ‘According to my knowledge, there is a piece of Paradise soil in your hand, but I am astonished as to where it was and how it came into your hands.’
“Mulla Mohsin said, ‘You are correct! It is the dust from the grave of Imam Hussain, who was the grandson of our Prophet (peace be upon him and his progeny). Your statement itself proves that the Imam of Muslims was on the right. Hence, you must accept Islam.’
“The Christian followed his conscience and became a Muslim.”
This and many other anecdotes show that the paranormal is not entirely discounted in Islam. However, the “reality” behind much magic is more of a psychological nature than anything supernatural. That is, even if some of these skills or methods are sometimes successful, their success is not necessarily due to “unnatural” means most of the time. Certain forms of black magic are considered by scholars to be of this category – their power is most likely only psychological; if someone is superstitious and prone to believing its effect, then they may feel its results.
According to Ayatollah Dastaghaib Shirazi, the practice of sorcery has been mentioned as one of the greater sins which preclude someone from paradise, on the basis of Sura Baqarah, verse 102, which relays the story of Harut and Marut. It is related that Jews in the time of the Prophet had believed in and practiced sorcery and magic for some time, attributing it to Prophet Solomon (peace be upon him). But whatever Prophet Solomon did was never a misuse of power or any prohibited act, but was only due to his piety and turning to Allah.
He quotes another tradition of Imam Ridha (peace be upon him), which states that Harut and Marut taught people how to counter harmful magic, but people themselves misused the skill to try to harm others and thus became sinners.
Imam Ali (peace be upon him) also spoke strongly in several instances against the practice of magic: “If one learns magic, whether a little bit or more, he has become an infidel. And his end result is that he does not receive Divine Mercy. His punishment is that he be killed except if he repents.”
Similarly, several traditions prohibit a believer from turning to a diviner or magician for aid or advice. The Holy Prophet says, “If a person goes to a magician, a diviner, or a liar and testifies to the truth of whatever he says, he becomes an infidel according to all the books revealed by Allah.” Another narration from Imam Sadiq (peace be upon him) records a conversation in which a person reports to him that he has made his living in magic. The Imam instructs him that it is forbidden to use it and its earnings unlawful, except to help others by undoing the magic others have done to harm. “Untie but do not tie,” he said.
Ayatollah Dastaghaib further states that while supernatural occurrences do sometimes seem to occur, such as “giving information of the unseen, and particularly foretelling future events; the charms for love and hate, the harmful or beneficial spells affecting man’s virility, hypnotism, mesmerism, spiritualism, telekinesis and so on…,” that usually their power is from the human mind, not an outside source. That is, human will can manipulate the imagination to conjure otherwise improbable or impossible events. People with particularly strong will and skill can use their own wills to manipulate the wills of others into believing certain things. Since these do not rely on the will of Allah, but instead lead many people to be deceived by their own illusions of power, they are a cause of separation between man and His Lord.
It is this basis that is behind the prohibition of most paranormal practices. If someone believes an event occurs of its own power, such as being determined by the stars’ positions (which is a relic of old polytheistic religions), or by his own force of will alone, then he becomes a disbeliever. Miracles, divinations, and the like, performed by Prophets and Imams, are not of this type, because they rely on the power of Allah solely and consider no power to be independent of Allah.
Ayatollah Dastaghaib also says, “All the jurists are unanimous in their opinion that Kahanat or soothsaying is Haram.” One should not resort to such means for trying to find missing property, missing persons, or making decisions about the future. Instead, there are numerous Halal means, such as physically seeking, Du’a, and Istikhara.
One of the main problems with astrology, palmistry, and other divination methods is that they are not Divine decrees and do not alter Divine decrees. Even if there is some natural basis by which positions of stars and planets or lines in the hand might influence human events, which is unproven, nothing that can be determined by use of such methods is absolute. Therefore, it is of little use. If a forecast ordains a disaster, Allah may allay the disaster due to someone’s good deeds, repentance, His Mercy, or other factors that cannot be taken into account by the diviner.
As with most paranormal disciplines, modern astrology has not held up to the scrutiny of science. The elements of fire, air, water, and earth have no scientific basis; the positions of the sun in the Zodiac do not even align with the dates of the signs of people’s births anymore, as relative positions and dates have shifted over the centuries, while the traditional zodiac sign dates have not. Further, the designation of the beginning of one sign in the sky and the end of another is an arbitrary designation, and there is actually a 13th Zodiac constellation that one might be born under that is ignored entirely: Ophiuchus. If astrology or any of the other divination and paranormal skills is truly successful, then it is at such a small rate as to be, to date, indistinguishable from random sample variation at any meaningful power of hypothesis testing in controlled experiments.
Other kinds of magic that are mentioned as prohibited include creating illusions to deceive people, and attempting to influence Jinns, animals, or other creatures in order to obtain benefit, information, power, etc. It is suggested in some sources that this manipulating of other creatures may be harmful to them, akin to subjugation or slavery.
Some things often considered as paranormal or metaphysical are not inherently prohibited. For example, dream interpretation is mentioned in Qur’an and by scholars as a legitimate activity. However, many people may interpret incorrectly. Likewise, the power of certain stones or substances for healing or protection is also well-noted in the Islamic sources, but may also be misunderstood by many. Pious people have been mentioned in sources as occasionally communicating with the dead or theShuhada, or receiving messages from holy people. Not all such accounts may be factual, but the possibility of such occurrences is acknowledged in Islam. In all cases, successful access to any of these “powers” is obtained by permission of Allah and through legitimate means only; anyone claiming these abilities or knowledge but lacking in piety would naturally be suspect.
In conclusion, Islam has a very practical stance on paranormal matters. Belief in angels, Jinns, miracles, and so on are part of Islamic belief, but use of deception or paranormal means for harm, divination, and entertainment are generally considered Haram, or at least questionable, acts. Rulings from particular scholars vary slightly, but the general import is the same. The majority of these practices cut a believer off from Allah, and from the means to approach Him and rely upon Him, and are generally of very limited effect anyway. If a believer is interested in the mystical, there are many doors open to him that are positive and much more effective
In Islamic theology
jinn are said to be creatures with free will, made from smokeless fire by God (Arabic: Allah) as humans were made of clay, among other things. According to the Quran, jinn have free will, and Iblīs abused this freedom in front of God by refusing to bow to Adamwhen God ordered angels and jinn to do so. For disobeying God, Iblīs was expelled from Paradise and called "Shaytān" (Satan). Jinn are frequently mentioned in the Quran: Surah72 (named 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 Quran also mentions thatMuhammad was sent as a prophet to both "humanity and the jinn", and that prophets and messengers were sent to both communities.
The social organization of the jinn community resembles that of humans; e.g., they have kings, courts of law, weddings, and mourning rituals. One common belief in Muslim belief lists five distinct orders of jinn — theMarid (the strongest type), the Ifrit, the Shaitan, the Ghul (or Jinn), and the Jann (the weakest type). 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. 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, an influential late medieval theologian whose writings would later become the source of Wahhabism,believed the jinn to be generally "ignorant, untruthful, oppressive and treacherous."He held 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.
In Sūrat al-Raḥmān, verse 33, God reminds jinn as well as mankind that they would possess the ability to pass beyond the furthest reaches of space only by His authority, followed by the question: "Then which of the favors of your Lord will you deny?" In Sūrat Al-Jinn, verses 8–10, Allah narrates concerning the jinn how they touched or "sought the limits" of the sky and found it full of stern guards and shooting stars, as a warning to man. It goes on further to say how the jinn used to take stations in the skies to listen to divine decrees passed down through the ranks of the angels (Sura al Jinn verse 9), but those who attempt to listen now (during and after the revelation of the Qurʾan) shall find fiery sentinels awaiting them. The Quran forbids their association with God, and advises men not to worship jinns instead of Him, Quran Says " And they (Pagan Arabs) imagine kinship between Him and the jinn, whereas the jinn know well that they will be brought before (Him)", Quran Surah 37, Verse 158.
Seven kings of the Jinn are traditionally associated with days of the week.
Sunday: Al-Mudhib (Abu 'Abdallah Sa'id)
Monday: Murrah al-Abyad Abu al-Harith (Abu al-Nur)
Tuesday: Abu Mihriz (or Abu Ya'qub) Al-Ahmar
Wednesday: Barqan Abu al-'Adja'yb
Thursday: Shamhurish (al-Tayyar)
Friday: Abu Hasan Zoba'ah (al-Abyad)
Saturday: Abu Nuh Maimun
A related belief is that every person is assigned one's own special jinni, also called aqarīn, and if the qarin is evil it could whisper to people's souls and tell them to submit to evil desires. The notion of a qarin is not universally accepted among all Muslims, but it is generally accepted that Shayṭān whispers in human minds, and he is assigned to each human being.[clarification needed]
In a hadith recorded by Muslim ibn al-Hajjaj, the companion Abdullah, son of Masudreported: 'The Prophet Muhammad said: 'There is not one of you who does not have a jinnī appointed to be his constant companion (qarīn).' They said, 'And you too, O Messenger of Allah?' He said, 'Me too, but Allah has helped me and he has submitted, so that he only helps me to do good.' 
Allah offer life to man with soul, and one piece of his spirit doled out with him. This a piece of his spirit is called astral body in English, Hamzad in Persian, Qareen in Arabic and Jism e Lateef in Urdu Chaya in Hindi. This heavenly animal is the mental self view of a man. The body we forces are known as physical body and soul a piece of this body is called Hamzad or Astral Body. The two bodies are so comparative in looking that there is no real way to recognize the two. Indeed, even the dress of both looks alike. There are numerous schools of considerations about Hamzad, some Muslim researcher calling it Nafs e Ammaara and some call it only a spirit. Hindu researchers surmise that a hamzad is a shrewd animal which transforms into apparition after death of a man yet this perspective is only a dream. A few individuals call it twin blessed messenger. In short a clone of self which is in soul structure isHamzad.
To comprehend Hamzad which is a spirit we must know the truth about soul, soul is the sense of human body. Science till now has not picked up the learning of soul to clarify it. Being a Muslim we ought to accept and acknowledge the learning which originated from Quran and sun, albeit some soofia clarify the spirit in tassawuf however tasawuf and shariaya e Muhammadi is diverse. Hamzad is immaculate soul, not a jin or something else, beneath we see the truth of soul in perspective of Quran and sunhat.
Hamzad is most essential in Islam religion due to a few reasons. We know exceptionally well that god gives us existence with great soul and we have one section dole out of god. Astral body is the name of allot a piece of soul in our body. Our body is our physical body yet our spirit is our astral body so now we can say thatHamzad in Islam has critical place in our life. We realize that our body and our shadow are comparable in looking and there is no real way to recognize body and body’s shadow. There are numerous foundations in Arabic nations that contemplations Hamzad in Islam in light of the fact that don’t respect it awful and they feel that it is our spirit and we ought to know this.
The stories of the jinn
can be found in variousMuslim cultures around the world. In Sindhthe concept of the Jinni was introduced during the Abbasid Era and has become a common part of the local folklore which also includes stories of both male jinn called "jinn" and female jinn called "jiniri". Folk stories of female jinn include stories such as the Jejhal Jiniri.
Other acclaimed stories of the jinn can be found in the One Thousand and One Nightsstory of "The Fisherman and the Jinni";more than three different types of jinn are described in the story of Ma‘ruf the Cobbler; two jinn help young Aladdin in the story of Aladdin and the Wonderful Lamp; as Ḥasan Badr al-Dīn weeps over the grave of his father until sleep overcomes him, and he is awoken by a large group of sympathetic jinn in the Tale of ‘Alī Nūr al-Dīn and his son Badr ad-Dīn Ḥasan.
During the Rwandan genocide, both Hutusand Tutsi avoided searching in localRwandan Muslim neighborhoods and widely believed myths that local Muslims andMosques were protected by the power of Islamic magic and the efficacious jinn. In Cyangugu, arsonists ran away instead of destroying the mosque because they believed jinn were guarding the mosque and feared their wrath.
Solomon and the Jinn
Main article: Solomon in Islam
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 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 Qurʾan 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 Allah sent a creature to crawl out of the ground and gnaw at Solomon's staff until his body collapsed. The Qurʾan then comments that if they had known the unseen, they would not have stayed in the humiliating torment of being enslaved.
Ibn al-Nadim, in his Kitāb al-Fihrist, describes a book that lists 70 Jinn lead by Fuqtus, including several Jinn appointed over each day of the week Bayard Dodge, who translated al-Fihrist into English, notes that most of these names appear in TheTestament of Solomon. A collection of late fourteenth- or early fifteenth-century magico-medical manuscripts from Ocaña, Spaindescribes a different set of 72 Jinn (termed "Tayaliq") again under Fuqtus (here named "Fayqayțūš" or Fiqitush), blaming them for various ailments. According to these manuscripts each Jinn was brought before King Solomon and ordered to divulge their "corruption" and "residence" while the Jinn King Fiqitush gave Solomon a recipe for curing the ailments associated with each Jinn as they confessed their transgressions.