Title: Questioning Muhammad’s Interaction with Jinns: A Theological and Biblical Critique
By Dr. Maxwell Shimba, Shimba Theological Institute
Abstract
This academic and theological article investigates the Islamic claim that the prophet Muhammad interacted with Jinns—spiritual beings identified in Islamic belief as capable of conversion to Islam. Such interactions are fundamentally inconsistent with the teachings of the Bible, where all prophets, under the authority of the One True God, cast out demons and rebuked evil spirits. This study critically analyzes Quranic passages, compares them with Biblical theology, and raises pressing questions about Muhammad’s prophethood, his divine commission, and the nature of Allah in contrast to the God of the Bible. If Muhammad befriended and taught Jinns instead of casting them out, it calls into question whether he was truly sent by the Holy God of the Bible.
Introduction
Islamic tradition upholds the account of Muhammad preaching to and converting Jinns to Islam. This claim is based on several Quranic references, particularly Surah al-Jinn and Surah Ah’kaf. Unlike the prophets of the Bible who never sought fellowship with demons or unclean spirits, Muhammad’s engagement with Jinns raises severe theological red flags. This paper seeks to highlight the contradictions between Muhammad’s actions and the pattern of Biblical prophethood, examining whether such behavior aligns with the God who declared in Leviticus 19:31:
"Do not turn to mediums or seek out spiritists, for you will be defiled by them. I am the Lord your God."
1. The Biblical Stance on Jinns (Demons): Absolute Rejection
In both Old and New Testaments, demons (equivalent to Jinns in Islamic terminology) are consistently portrayed as unclean, deceptive, and destructive. The prophets of God did not dialogue with them but cast them out through divine authority. Consider:
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Jesus Christ’s Ministry:
“And he healed many who were sick with various diseases, and cast out many demons” (Mark 1:34).
“He gave them power and authority over all demons and to cure diseases” (Luke 9:1).
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Prophets like Moses, Elijah, and Elisha never communicated with evil spirits but strictly condemned all spiritualistic practices.
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Isaiah 8:19 –
“When someone tells you to consult mediums and spiritists, who whisper and mutter, should not a people inquire of their God?”
If God’s true messengers strictly opposed interaction with unclean spirits, how could Muhammad—a man who claimed prophethood—spend the entire night preaching to Jinns and accepting their allegiance?
2. Islamic Accounts of Muhammad’s Interaction with Jinns
Islamic texts describe Muhammad being approached by Jinns who listened to his recitation of the Qur’an and embraced Islam. Notably:
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Surah al-Jinn (72:1-2):
“A group of the Jinn listened and said: ‘We have heard a wonderful recitation... so we have believed in it.’”
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Surah Ah’kaf (46:29):
“We directed a group of Jinns to you to listen to the Qur’an…”
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Laylatul Jinn: The night Muhammad claimed he was teaching a group of Jinns over the mountain, away from his companions, and even ate with them.
These narratives show a stark contrast to the character and methods of Biblical prophets, who were filled with the Holy Spirit and rebuked such spirits.
3. The Theological Dissonance: Allah and the God of the Bible Are Not the Same
The God of the Bible is Holy, and His prophets were set apart from the unclean world of spirits. Allah, as presented in the Qur’an, seems permissive of spiritual interaction that is otherwise condemned in Biblical revelation. Key contradictions include:
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God’s Holiness vs. Allah’s Association:
“What fellowship can light have with darkness?” (2 Corinthians 6:14)
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Demons Recognize God but Are Not Converted:
“You believe that God is one; you do well. Even the demons believe—and shudder!” (James 2:19)
The notion of converting demons to righteousness is alien to the Bible. Demons acknowledge the authority of Jesus but are judged, not saved. Therefore, the claim that Jinns became “Muslim” under Muhammad indicates that the god they turned to is not the Holy God of Israel.
4. Critical Questions That Demand Scholarly Attention
A. If Muhammad taught Jinns, why did he not cast them out in the power of God, as all Biblical prophets did?
B. Why did the Qur’an not affirm the holiness and complete otherness of God by rejecting all interaction with spiritual beings?
C. Why is there no record of any Biblical prophet ever being aided or receiving followers among demons?
D. If Muhammad’s prophetic call was from the God of Abraham, why do his actions directly contradict Yahweh’s commands?
E. How can one reconcile the Islamic claim of continuity with the Bible when Muhammad’s ministry diverges so dramatically in spiritual doctrine and practice?
F. Why did Allah allow interaction with spirit beings that the God of the Bible explicitly calls an abomination?
G. If the Jinns accepted Islam, does that mean demons can be righteous? Is this not a reversal of God’s established moral and spiritual order?
H. Does this not make Muhammad not only a teacher of men but also a shepherd of demons?
I. Why did the Qur’an contradict the Bible’s teaching on demonology yet claim to confirm the previous Scriptures (Surah 5:46)?
5. Conclusion: A Prophet of Another Spirit?
The interaction between Muhammad and the Jinns poses a significant theological dilemma. It is a departure from the Biblical pattern of holiness, authority, and separation from the spiritual forces of darkness. This paper concludes that such interaction is not a mark of divine approval but rather of spiritual compromise. The God of the Bible stands opposed to all forms of demonic engagement, while Muhammad's reported encounters reflect an entirely different spiritual paradigm.
The spirit behind Muhammad’s ministry, therefore, must be re-evaluated in light of Scripture:
“Beloved, do not believe every spirit, but test the spirits to see whether they are from God...” (1 John 4:1)
The conclusion is unmistakable: Muhammad’s interaction with Jinns places his prophethood in question and reveals that the Allah he served is not the Holy God of the Bible.
By Dr. Maxwell Shimba
President, Shimba Theological Institute
www.shimbatheology.org
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