CALLING SPIRITS (NECROMANCY)
Man is made up of the spirit and body. Just as electricity is necessary for electrical appliances so too is the spirit necessary for the parts of the body. For example when we break a bulb, we do not damage the bulbs electricity. Breaking the bulb cannot give light around. However, its being broken does not make electricity disappear.
Like that example, even if the bodies of the dead people disappear in the course of time, their spirits are going to continue their separate beings because body lives with the spirit. However, the continuation and the survival of the spirit do not depend on the body.
In this respect, we say dead for the people only whose bodies are dead. Their spirits are continuing their lives in the barzakh (place where the souls of the dead await the Day of Judgment). Spirits that are in the barzakh until The end of the day which means Doomsday are either having pleasure in one of Heavens gardens or suffering torment in one of Hells pits.(1)
Do you think it is possible to contact with and take information from the dead peoples spirits? Can we communicate with the residents of Barzakh visually or audiably, like we do with the people from the far end of the world?
Those questions have attracted peoples attention for a long time, and have led people to contact with that world. In the past, soothsayers tried to do it, today, mediums try to do the same thing. Especially in the high society, calling spirits becomes a common habit. We think that it will be useful to report the determinations of Badiuzzaman, who dealt with metaphysical questions deeply and knowledgeably, regarding the issue:
Since that issue comes from philosophy and foreigners, it can be very dangerous for people of faith. And along with being a source of misusing, it has one truth but ten lies in it because, there is not a test, a criterion for distinguishing truth from lie, jinn that help evil spirits and devil by this way can damage Islam and the heart of the person that is concerned with it. In the name of immateriality, giving news which is against to Islamic truths and general beliefs occurs. When they are evil spirits, they can make people believe that they are good spirits, maybe they give themselves the names of holy men so they can damage with the words against Islamic truths. They can deceive well-hearted people by changing the truth.(2)
It is possible to deduce these principles from the expressions above:
1-Calling spirits comes from foreign countries. Its origin is not religion but philosophy.
2-The guest of the spirit calling session that introduce itself as a dead persons spirit is not that persons spirit , it is either one of the evil spirits or a jinn that helps devil.
3-The unknown guest of the session can damage the faith of the people that are there and the well-hearted people who hear the untrue declaration from them. For example, it can introduce itself as Mawlanas spirit. In order to ensure trust on its words, it can read one or two couplets from Mawlana. However, after that it can try to present and indoctrinate the things away from Islam as if they are the words of Mawlana.
This issue is very important at this point: In a faithful dream, evil spirits and the devil cannot take the form of the Prophet. However, during the spirit calling session, perhaps it may give itself the name of the Prophet and then it may talk against Sharia laws (Islamic law) and illustrious practices. If its speech is opposed to Sharia laws and illustrious practices, it is the evidence that the speaker is not a good spirit. It is not a believer or a Muslim jinn. It is an evil spirit and imitates good spirits that way.
Badiuzzaman, who attracts attention to the danger of calling a dead persons spirit like that, explains how one must get in touch with the spirits as follows:
With the verses As also the evil ones, (including) every kind of builder and diver. As also the others bound together in fetters (4) And of evil ones, were some who dived for him, and did other work besides; and it was we who guarded them(5), Allah informs us that the jinn, the most important intelligent inhabitants of the earth after man, may serve him. Contact may be made with them. Devils too may be compelled to give up their enmity and they may serve him willy-nilly. Thus, Almighty God subjected them to one of His servants who was obedient to His commands. Through the allusive tongue of the verses, in meaning Almighty God says: O man! I made jinn, devils, and their evil obey one of My servants who obeyed Me. If you too are subjugated to my commands, numerous beings, and even jinn and devils, may be subjugated to you.
That verse traces the final limits of the calling spirits, and conversing with jinn, like spiritualism, which has been filtered from a blend of art and science and has arisen from mans extraordinary physical and spiritual sensitivity. That verse specifies the most beneficial form of them and opens up the way to them. However, what is necessary to do is not to be subjugated to jinn, devils, and evil spirits, who sometimes call themselves the spirits of the dead, and to become their playthings, and a laughing-stock, like nowadays, but to dominate over them through the talisman of the Quran, and be delivered from their evil. (6)
Verses about Solomon (Peace be upon him) which allude to spirits appearing in physical form, and his calling up demons and subjugating them, and other verses besides, such as,Then We sent to her Our angel, and he appeared before her as man in all respects, (7) indicate both the attraction of spirits, and spirit beings assuming physical form. However, the attracting of good spirits alluded to here is not in the manner of the cultured, to be disrespectful to spirits in that utterly serious world and attract them to their own places and games, but —like one group of the saints like Muhyiddin al-Arabi, who, most seriously and for a serious purpose, met with spirits when they wanted— to be attracted to them and to form a relation with them, and by going to their place and drawing close to their world to an extent, to benefit from their spirituality. (8)
Therefore, as Jibril (Gabriel) was seen by Mary like a human being, the same thing is possible for someone else. We can think of that event as an example of watching a broadcast that is made far away from our own television. As it is an image that is reflected to our screen, that spirit that is seen is not its individual but its representation.
When someone is awake, if he is the object of the representation of the Prophets spiritual presence and if he talks to Him, what is the situation of Prophets words at this conversation? Can that person tell about it to some other people and tell them to behave accordingly?
Badiuzzaman answers such a question that can come to mind as follows: of the truth of prophethood is a lot superior to that of sainthood; since conversation and communication achieved through necromancy or progression of spirit cannot reach communication with the real prophet in any way, it cannot be a base for new rules of Sharia. (9) That is, religious decrees cannot be based on such a conversation because the religion of Islam was perfected fourteen centuries ago by the statement of the verse This day have I perfected your religion for you.(10)
That talk can only be in the form of a deeply studying and discussion of the truths of religion. The person taking part in the talk, of course, will advance spiritually, develop in terms of knowledge thanks to that talk.
We think Badiuzzaman is not unfamiliar with those kinds of talks. He states in his Works that he has taken lessons from Abd al-Qadir Gilani, Imam Ghazzali and Hazrat Ali. (11)
As having sensitive nature, poets are open to inspiration. That inspiration can have a source of a divine nature or can have a devilish root. We want to give the connection of one of them as an example: Enis Behiç Koryürek is one of the poets called five syllabic poets. That person, who died in 1949, did not believe in spirits before, but in 1946, his life changed with a spirit calling session performed at his house. The guest of the session named Çedikçi Süleyman continued to attend the sessions for two years. (12) That person, who died in h. 1112 in Trabzon according to what he says, makes Enis Behiç write some kinds of poets with the style of expression of the old age; he tells him some kinds of hadiths and makes him memorize some verses. He tells him some Persian quatrains, and foretells some things. (13) That mysterious guest first speaks to him by telling and making him write letters. Afterwards, he talks to him with his tongue directly. Enis Behiç narrates it as follows: Those words are the ones whose manners, melody and meanings are entirely different from my style, but they still bear a trace and a shadow from me besides that diversity Yes, those words which I have never thought to say in my life were flowing and flowing from inside of me, from very inside of me like the waters suddenly flushing and babbling without any endeavor and hindranceThat was a sort of a miracle of improvisation. (14)
In those conversations, which continued for two years, Enis Behiç collected a book from the writings which were dictated to himself or writings which were recorded from his language in person. They are very different from Enis Behiçs works in terms of style and content.
Ruhselman asked a lot of things connected with the unknown world (ghayb) to the guest who had introduced itself as a spirit. The given answers were some unsupported, unfounded abstract claims which were not based on Islamic facts.
So, talking with spirits is possible. However, it is not necessary for that person who introduces itself as a spirit to be that person really. The unknown guest that comes can be one of the jinn or evil souls. He can try to make people accept a lot of lies by using some truths from time to time as bait. For instance, if that spriit is asked about the murderer of an unknown murder and the guest of the session mentions a name, that person cannot be deemed as the murderer right away. Otherwise, the criterion determined by the verse If a wicked person comes to you with any news, ascertain the truth, lest you harm people unwittingly, and afterwards become full of repentance for what you have done (15) should not be forgotten. Just as people can tell lies, so too can jinn tell lies.
Perfect Muslims try to learn the unknown world by means of the Quran instead of trying to recognize the unknown world by the sessions of calling spirits. The Quran is the language of the Unknown World in the Manifest World.(16) Meanwhile, perfect Muslims try to benefit from the spirituality of the exalted personalities of Islam through a strong attachment. However, they are aware that such a conversation like that –even if it occurs with the Prophets spirituality- can never be a base for new religious rules.
References:
1. Tirmidhi, Sunan, Qiyamah, 26
2. Said Nursi, Risale-i Nur Collection, Emirdağ Lahikası, p. 404
3. Said Nursi, Risale-i Nur Collection, Emirdağ Lahikası, p. 405
4. Quran, Sad; 37-38 (38: 37,38)
5. Quran, The Prophets (Al-Anbiya); 82 (21: 82)
6. Said Nursi, Risale-i Nur Collection, The Words, p. 240
7. Quran, Mary (Maryam); 17 (19: 17)
8. Said Nursi, Risale-i Nur Collection, The Words, p. 241
9. Said Nursi, Risale-i Nur Collection, Emirdağ Lahikası, p. 404-405
10. Quran, The Table Spread (Al-Maidah); 3 (5: 3)
11. See Said Nursi, Risale-i Nur Collection, Emirdağ Lahikası p. 64; The Flashes (in Otoman Turkish), p. 863-864
12. Hekimoğlu İsmail and H. Hüseyin Korkmaz, İlimler ve Yorumlar, p. 420-422
13. Sinan Onbulak, Ruh ve Ruhlar Alemi, p. 4
14. Enis Behiç Koryürek, Varidat-ı Süleymaniye, p. 7
15. Quran, The Dwellings (Al-Hujurat); 6 (49: 6)
16. Said Nursi, Risale-i Nur Collection ,The Words, p. 339
Like that example, even if the bodies of the dead people disappear in the course of time, their spirits are going to continue their separate beings because body lives with the spirit. However, the continuation and the survival of the spirit do not depend on the body.
In this respect, we say dead for the people only whose bodies are dead. Their spirits are continuing their lives in the barzakh (place where the souls of the dead await the Day of Judgment). Spirits that are in the barzakh until The end of the day which means Doomsday are either having pleasure in one of Heavens gardens or suffering torment in one of Hells pits.(1)
Do you think it is possible to contact with and take information from the dead peoples spirits? Can we communicate with the residents of Barzakh visually or audiably, like we do with the people from the far end of the world?
Those questions have attracted peoples attention for a long time, and have led people to contact with that world. In the past, soothsayers tried to do it, today, mediums try to do the same thing. Especially in the high society, calling spirits becomes a common habit. We think that it will be useful to report the determinations of Badiuzzaman, who dealt with metaphysical questions deeply and knowledgeably, regarding the issue:
Since that issue comes from philosophy and foreigners, it can be very dangerous for people of faith. And along with being a source of misusing, it has one truth but ten lies in it because, there is not a test, a criterion for distinguishing truth from lie, jinn that help evil spirits and devil by this way can damage Islam and the heart of the person that is concerned with it. In the name of immateriality, giving news which is against to Islamic truths and general beliefs occurs. When they are evil spirits, they can make people believe that they are good spirits, maybe they give themselves the names of holy men so they can damage with the words against Islamic truths. They can deceive well-hearted people by changing the truth.(2)
It is possible to deduce these principles from the expressions above:
1-Calling spirits comes from foreign countries. Its origin is not religion but philosophy.
2-The guest of the spirit calling session that introduce itself as a dead persons spirit is not that persons spirit , it is either one of the evil spirits or a jinn that helps devil.
3-The unknown guest of the session can damage the faith of the people that are there and the well-hearted people who hear the untrue declaration from them. For example, it can introduce itself as Mawlanas spirit. In order to ensure trust on its words, it can read one or two couplets from Mawlana. However, after that it can try to present and indoctrinate the things away from Islam as if they are the words of Mawlana.
This issue is very important at this point: In a faithful dream, evil spirits and the devil cannot take the form of the Prophet. However, during the spirit calling session, perhaps it may give itself the name of the Prophet and then it may talk against Sharia laws (Islamic law) and illustrious practices. If its speech is opposed to Sharia laws and illustrious practices, it is the evidence that the speaker is not a good spirit. It is not a believer or a Muslim jinn. It is an evil spirit and imitates good spirits that way.
Badiuzzaman, who attracts attention to the danger of calling a dead persons spirit like that, explains how one must get in touch with the spirits as follows:
With the verses As also the evil ones, (including) every kind of builder and diver. As also the others bound together in fetters (4) And of evil ones, were some who dived for him, and did other work besides; and it was we who guarded them(5), Allah informs us that the jinn, the most important intelligent inhabitants of the earth after man, may serve him. Contact may be made with them. Devils too may be compelled to give up their enmity and they may serve him willy-nilly. Thus, Almighty God subjected them to one of His servants who was obedient to His commands. Through the allusive tongue of the verses, in meaning Almighty God says: O man! I made jinn, devils, and their evil obey one of My servants who obeyed Me. If you too are subjugated to my commands, numerous beings, and even jinn and devils, may be subjugated to you.
That verse traces the final limits of the calling spirits, and conversing with jinn, like spiritualism, which has been filtered from a blend of art and science and has arisen from mans extraordinary physical and spiritual sensitivity. That verse specifies the most beneficial form of them and opens up the way to them. However, what is necessary to do is not to be subjugated to jinn, devils, and evil spirits, who sometimes call themselves the spirits of the dead, and to become their playthings, and a laughing-stock, like nowadays, but to dominate over them through the talisman of the Quran, and be delivered from their evil. (6)
Verses about Solomon (Peace be upon him) which allude to spirits appearing in physical form, and his calling up demons and subjugating them, and other verses besides, such as,Then We sent to her Our angel, and he appeared before her as man in all respects, (7) indicate both the attraction of spirits, and spirit beings assuming physical form. However, the attracting of good spirits alluded to here is not in the manner of the cultured, to be disrespectful to spirits in that utterly serious world and attract them to their own places and games, but —like one group of the saints like Muhyiddin al-Arabi, who, most seriously and for a serious purpose, met with spirits when they wanted— to be attracted to them and to form a relation with them, and by going to their place and drawing close to their world to an extent, to benefit from their spirituality. (8)
Therefore, as Jibril (Gabriel) was seen by Mary like a human being, the same thing is possible for someone else. We can think of that event as an example of watching a broadcast that is made far away from our own television. As it is an image that is reflected to our screen, that spirit that is seen is not its individual but its representation.
When someone is awake, if he is the object of the representation of the Prophets spiritual presence and if he talks to Him, what is the situation of Prophets words at this conversation? Can that person tell about it to some other people and tell them to behave accordingly?
Badiuzzaman answers such a question that can come to mind as follows: of the truth of prophethood is a lot superior to that of sainthood; since conversation and communication achieved through necromancy or progression of spirit cannot reach communication with the real prophet in any way, it cannot be a base for new rules of Sharia. (9) That is, religious decrees cannot be based on such a conversation because the religion of Islam was perfected fourteen centuries ago by the statement of the verse This day have I perfected your religion for you.(10)
That talk can only be in the form of a deeply studying and discussion of the truths of religion. The person taking part in the talk, of course, will advance spiritually, develop in terms of knowledge thanks to that talk.
We think Badiuzzaman is not unfamiliar with those kinds of talks. He states in his Works that he has taken lessons from Abd al-Qadir Gilani, Imam Ghazzali and Hazrat Ali. (11)
As having sensitive nature, poets are open to inspiration. That inspiration can have a source of a divine nature or can have a devilish root. We want to give the connection of one of them as an example: Enis Behiç Koryürek is one of the poets called five syllabic poets. That person, who died in 1949, did not believe in spirits before, but in 1946, his life changed with a spirit calling session performed at his house. The guest of the session named Çedikçi Süleyman continued to attend the sessions for two years. (12) That person, who died in h. 1112 in Trabzon according to what he says, makes Enis Behiç write some kinds of poets with the style of expression of the old age; he tells him some kinds of hadiths and makes him memorize some verses. He tells him some Persian quatrains, and foretells some things. (13) That mysterious guest first speaks to him by telling and making him write letters. Afterwards, he talks to him with his tongue directly. Enis Behiç narrates it as follows: Those words are the ones whose manners, melody and meanings are entirely different from my style, but they still bear a trace and a shadow from me besides that diversity Yes, those words which I have never thought to say in my life were flowing and flowing from inside of me, from very inside of me like the waters suddenly flushing and babbling without any endeavor and hindranceThat was a sort of a miracle of improvisation. (14)
In those conversations, which continued for two years, Enis Behiç collected a book from the writings which were dictated to himself or writings which were recorded from his language in person. They are very different from Enis Behiçs works in terms of style and content.
Ruhselman asked a lot of things connected with the unknown world (ghayb) to the guest who had introduced itself as a spirit. The given answers were some unsupported, unfounded abstract claims which were not based on Islamic facts.
So, talking with spirits is possible. However, it is not necessary for that person who introduces itself as a spirit to be that person really. The unknown guest that comes can be one of the jinn or evil souls. He can try to make people accept a lot of lies by using some truths from time to time as bait. For instance, if that spriit is asked about the murderer of an unknown murder and the guest of the session mentions a name, that person cannot be deemed as the murderer right away. Otherwise, the criterion determined by the verse If a wicked person comes to you with any news, ascertain the truth, lest you harm people unwittingly, and afterwards become full of repentance for what you have done (15) should not be forgotten. Just as people can tell lies, so too can jinn tell lies.
Perfect Muslims try to learn the unknown world by means of the Quran instead of trying to recognize the unknown world by the sessions of calling spirits. The Quran is the language of the Unknown World in the Manifest World.(16) Meanwhile, perfect Muslims try to benefit from the spirituality of the exalted personalities of Islam through a strong attachment. However, they are aware that such a conversation like that –even if it occurs with the Prophets spirituality- can never be a base for new religious rules.
References:
1. Tirmidhi, Sunan, Qiyamah, 26
2. Said Nursi, Risale-i Nur Collection, Emirdağ Lahikası, p. 404
3. Said Nursi, Risale-i Nur Collection, Emirdağ Lahikası, p. 405
4. Quran, Sad; 37-38 (38: 37,38)
5. Quran, The Prophets (Al-Anbiya); 82 (21: 82)
6. Said Nursi, Risale-i Nur Collection, The Words, p. 240
7. Quran, Mary (Maryam); 17 (19: 17)
8. Said Nursi, Risale-i Nur Collection, The Words, p. 241
9. Said Nursi, Risale-i Nur Collection, Emirdağ Lahikası, p. 404-405
10. Quran, The Table Spread (Al-Maidah); 3 (5: 3)
11. See Said Nursi, Risale-i Nur Collection, Emirdağ Lahikası p. 64; The Flashes (in Otoman Turkish), p. 863-864
12. Hekimoğlu İsmail and H. Hüseyin Korkmaz, İlimler ve Yorumlar, p. 420-422
13. Sinan Onbulak, Ruh ve Ruhlar Alemi, p. 4
14. Enis Behiç Koryürek, Varidat-ı Süleymaniye, p. 7
15. Quran, The Dwellings (Al-Hujurat); 6 (49: 6)
16. Said Nursi, Risale-i Nur Collection ,The Words, p. 339
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