Jinn and its effects on mental diseases

Doubts are considered in relationship between Quran and the culture of darkness era some topics such as Jinn, spelling, casting evil eyes, soul, Satan, description of the heaven and houris are highly paid attention because some believe that these topics in Quran come from common beliefs and superstitions among the Arabic people of darkness era. In some cases, the source of doubt is that they relate the verses of Quran to these topics wrongly.
Only Answers to these doubts related to Jinn will be discussed in this lesson since it includes a lot of detailed matters. Then some of other doubts of orientalists will be discussed.

Doubts related to Jinn in Quran:

Some matters expressed in these topics include:

1. It is discussed about Jinn in Quran and a Surah named '' Jinn'' includes verses about their faith in God and sharp hearings. Although it is far from mind that the sciences and scientists of current era do not believe in the existence of Jinn, the seventy second Surah of Quran is named '' Jinn'''.
2. Mad persons: in spite of the fact that madness is a disease, according to the culture of the incipient Islam (darkness era), Quran expressed about a person that became mad due to the touch of Satan;
«الَّذِينَ يَأْكُلُونَ الرِّبَا لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ» Baqarah Surah/ verse 275

Other doubts:

3. Houri Al-Ayn: this interpretation has been used in Quran because having black eyes were defined as the beauty of women in Arabic Society. But according to Quran, the beauty of European women was defined as colorful eyes and blonde hair. Even some houris have talked in the tents of Arab.
4. The description of the heaven: Quran describes the heaven a place with streams, trees and like this. Hence, since Arabic people lived in barren deserts, this description was attractive for them whereas such interpretations are not attractive for people living in the north of Iran and Europe; therefore, addresses and places were considered in interpretations and some have described the heaven of Arabic people. Moreover, Quran mentions some fruits of hot climate such as pomegranate, banana, date, olive and fig that are known for the people of Arab.
5. Other persons have referred to lunar months, camels in the verses of God recognition, the tribe of Ghoreish and the levity of the wives of the prophet. These reflect the culture and social and family life in Quran.

Answering the doubts:

Paying attention to several points are necessary in this case a part from general answers:
1. Quran has described the general culture of Arabic people partly and selectively and has expressed the real and decent cultures of Arab. Therefore, Quran has referred to spelling, Jinn, the casting of an evil eyes and soul in different verses. Hence, Quran does not follow of the culture of darkness era, but, but Quran confirms appropriate matters that were transferred to the culture of people through the previous prophets or some persons have discovered them with personal experiences and logical reasons.
2. The existence of Jinn has been proved through experimental documents and these documents are surveyed in the sciences of '' parapsychology''.
3. Basically, not only do Arabic people believe in the existence of Jinn, but other nations and tribes also believe in Jinn. Even Nuledkeh (1930), the German orientalist, consider Quran as the source of the existence of Jinn and Bible has referred to Jinn and possessed by it.
4. The mentioned writers have not presented any reasons for the denial of Jinn.
12. The effect of Jinn on mental diseases:
It is necessary to refer to several points about the following sacred verse:
«الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ»،( Baqarah Surah/ verse 275)
First, the word ''Satan'' is applied to any persons that are aggressors and violators, whether Jinn or other creatures. Hence, sometimes, Satan is applied to a devil and sometimes, it is applied to other pestilential creatures. Sometimes, it is applied to even germs. This matter has been also expressed in narrations. Hence, Satan refers to pestilential material factors.
2. Maybe, material and non-material factors such as Satan have destructive effects on the disease of insanity and we have no reasons to deny them. It may be said that this non-material factors have been discovered by the scientists of experimental sciences.
In other words, insanity may include some k kinds; some of them are influenced by have material factors and others are influenced by non-material factors. Hence, the effect of a factor such as Satan should be denied in these.
3. Quran cannot define insanity about the mentioned case, but the purpose of the verse is to compare usurers to persons that are influenced by Satan and there are no reasons to deny such a thing. It can be said '' it is a known proverb in the culture of Arab.
In Farsi Language, persons that have mental problems are called ''mad persons '' and even physicians use this interpretation. Their purpose is not that a person with mental problems is influenced by imaginary creatures called '' demon''.
Fourth, the interpretation'' Yatkhatbe'' may mean ''tottering and walking awkwardly like drunken persons or requesting something with a great difficulty. Some lexicologists have accepted both of meanings in this verse ''. Hence, the purpose of the verse may not be insanity, but it compares a usurer to a person that a Satan attracts him or her difficultly''.
Fifth, the interpreters of Quran have presented several points of view about the above verse:
a. The purpose of the verse may be the penetration of germs in the centers of neurons that cause inflammation of brain and mental problems.
b. The purpose of the verse may be the temptations of Satan for the motivation of illusion. In other words, material factors such as cupidity sometimes make persons crazy. These factors are seen in the width and the length of material factors.
c. This interpretation of Quran of attributing insanity to Satan is a supposition because persons become mad because of material factors. For example, we call a thief or a murderer mad persons.
Hence, we cannot make sure that the verse introduces insanity as persons that are by Jinn. The interpreters of Quran have not accepted this matter as well and it is supposed that an interpreter has made a mistake and it is not the scientific fault of Quran.
Moreover, there are no reasons to reject the effect of non-material factors such as the temptations of Quran in insanity.
The description of the heaven and hour Al-Ayn:
Some points should be mentioned about this case:
In these cases, Quran has expressed its ideas in the line with the nature of human. In other words, whether a person is from the north of Iran, Europe, Al-Arab Island or other places, human loves green trees, garden and pretty wives. This interest may differ among the people of different regions, but it is found in the inner of all persons. Hence, the heaven of Quran is not the heaven of Arabic people and basically, it has been expressed nothing about houris in the tents of Arab.
Second, the interpretation '' Hour Al-Ayn'' means '' the intensity of the whiteness of eyes and beauty'' and it does not mean '' black eyes''.
Third, these interpretations referred to enjoyments include superior realities in the heaven.
14. Calendar and the timepiece:
In some verses, Quran refers to lunar calendar and in some verses, it refers to solar calendar (Yusef Surah/ verses 47-48) and mentions cultivation years as solar calendar. In addition, using timepiece has no problem and lunar calendar is the most natural monthly calendar that anyone can use it. The remembrance of the friendship of Ghoreish Tribe in the travels of the summer and the winter, the remembrance of the blessings of God, the necessity of asking questions and thanking that includes tribes and other blessings are effective and effective. Likewise, the moods of the wives of the prophet included the moods of the leaders of God throughout the history and these are considered for the leaders of God and their wives.
The topics of God recognition such as the look of a camel and the look of the sky and the mountains refer to biology, cosmology and geology that can be considered as the introduction of God recognition. Moreover, the existence of camels and the wonders of the creation are the signs of God that can be seen by the people of the world.