Baraka And Black Magic In Morocco

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First, it is embodied within many of the characters in these stories: those beloved by God, seers, wearers of the Sufi cloak known as the khirqa, “crazed” mystics, people granted divine miracles, and those whose bodily weaknesses are offset by spiritual abilities, anointing them with auras of grace and sanctity. In addition, they can discover the history of the monuments, their architecture, and the records of the buried bodies. Others attend mausoleums hoping the saint to discharge their current issues such as sterility, epilepsy, demon possession, insanity, joblessness, spinsterhood, and lack of success and so many other issues. Unfortunately there are also those Chawafa’s who practice black magic, by preparing unreliable and sometimes dangerous potions. These are men who are religiously well educated on the Quran just like an Imam, but that decided to use their knowledge in an evil way or collaborating with bad Jinns.

Smith's experience of Morocco seems to have been a fairly miserable one with his constant derision of the people coupled with the fact that he seemed perpetually stoned. Under Islamic law, it is illegal to practice witchcraft in Morocco and shawafas can be heavily fined by the government under the charges of sorcery. However, since shrines are already a controversial space, these women desperately engage in this act in hopes that it will make their problems go away. Other times is the desperate last resource of people that want to find love, get a job or a self-esteem boost. Saaidi was told that this action would complete the spell and afterward, she would have no more feelings for her ex-boyfriend.Poverty is essentially the main reason for the spread of the superpowers of deceased individuals in Morocco.

All around you, there are smells: herbs, spices, pigments, fossils, dried plant roots…and all that could be used as ingredients for special mixtures and potions. The Quran clearly states that “Nobody can tell the future except for God” but the book doesn’t deny the existence of the jinn’s (which can be good and bad), which are actually mentioned and therefore reflect the belief in the unseen and unknown. Until these days, since pre-Islamic times, pilgrims travel to Sidi Chamharouch to cure themselves or their loved ones from illnesses or exorcism, bringing animals to sacrifice.

of Muslims in Morocco, a Muslim-majority country, forbids intermediaries between God and people – like shawafas and saints. From first timers, to Heli skiing on glaciers, we know where to find the best slopes and the softest powder.

Acts like these, including the abandoned underwear, are common occurrences in shrines dealing with fertility issues in Morocco, despite the fact that explicitly leaving something behind as sexual as underwear is often looked down upon by Morocco’s conservative society. Perhaps those pilgrims setting forth from Morocco, crossing vast expanses and surmounting many dangers and topographies, were viewed with a sort of admiration mixed with awe, praise tinged with reverence, a perception that they must possess special powers to have completed such an arduous journey. Perhaps it is the sheer distance between the central axis of the Arab region, which lies in the east and is known as the Mashreq, and where the sun sets on Arabic speakers, in the west, where the Atlantic Ocean begins, known as the Maghreb.Bouzfour ends his story with a tragedy, and a twist that tugs the heroine back into the circle of the insane-yet-holy, those with a special inner vision that transforms into supernatural powers. Usually, these people are illiterate, ignorant, and unaware of the dangers of the spread of these beliefs within the community. The four women are standing trial at the Court of First Instance of Sale, next to the Moroccan capital, Rabat, after three of the women travelled from Fez to Sale to seek the consultation from a shawafa or fortune teller in Arabic.