The Exorcist Tradition in Islam

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Alizeh Kohari, in a story about UK-based internet Raqi Abu Tharr, writes that "a jinn can take over our mind or body for a number of reasons: it may be evil or infatuated, or simply bored." [50] The survey also asked if respondents had ever seen jinn. In 21 of the 23 countries where the question was asked, fewer than one-in-ten report having seen jinn, while the proportion is 12% in Bangladesh and 10% in Lebanon.

Maniam, T. (1987). Exorcism and Psychiatric Illness: Two Case Reports. Medical Journal of Malaysia. 42: 317–19. According to traditional Islamic sources, possession by a jinni can happen for various reasons. [44] [45] Ibn Taymiyyah asserted a Jinni might sometimes haunt an individual, because the person had harmed the jinni—urinating or throwing hot water on it, or even killing a related jinni—without intending to or even realizing it. [46] [ bettersourceneeded] In this case the jinni will try to take revenge on the person. There are even, according to some sources, "intended possessions", were there is a covenant with the jinn. [51] Since not all jinn intend to do harm, they are distinguished from cultural concepts of possession by devils/demons. [52] [44] [45] Possession and religion [ edit ] Talisman adding the commentary of Al-Qurtubi: "This verse serves as evidence of the falseness of the view held by those who deny jinn possession and claim that it is the work of human dispositions and that the devil does not flow within the human body and cannot possess him." The fatwa also cites Ibn Taymiyyah, who wrote, "The entrance of the jinn into the human body is confirmed by the consensus of the Imaams of Ahlus-Sunnah Wal-Jamaa'ah." [43] Reasons for possession [ edit ] Supernatural Traditional Days Around The World". Straight Forward Guidance . Retrieved 10 May 2022.

Footnotes

Jacobs, Louis (1999). "Exorcism". A Concise Companion to the Jewish Religion. doi: 10.1093/acref/9780192800886.001.0001. ISBN 978-0-19-280088-6. Fahd, T.; Rippin, A. (24 April 2012). " "S̲h̲ayṭān" ". In Bearman, P.; Bianquis, Th.; Bosworth, C.E.; van Donzel, E.; Heinrichs, W.P. (eds.). Encyclopaedia of Islam (2nded.). BRILL. doi: 10.1163/1573-3912_islam_COM_1054. ISBN 978-90-04-16121-4 . Retrieved 6 October 2019. First published online: 2012 First print edition: ISBN 978-90-04-16121-4, 1960-2007 One scholar has described psychosurgery as "Neurosurgical Exorcisms", with trepanation having been widely used to release demons from the brain. [65] Meanwhile, another scholar has equated psychotherapy with exorcism. [66] United Kingdom [ edit ] At least a few Muslim exorcists have claimed to treat non-Muslims—Imam Ayoub Sayed in Sheffield England: ('Most of our patients come from the Islamic faith. However we have also helped Christians, Sikhs, Hindus and atheists'); [ citation needed] "Ali" in Glasgow ('I work with Muslims and non-Muslims alike ... More and more people are getting into alternative healing'). [62] And at least one Christian priest exorcist (as of 2014) has been frequented by Muslims—Father Sama'an Ibrahim at Cairo's St. Sama'an Cathedral in Egypt. [7] Appropriate qualities for exorcists [ edit ]

Beyerstein, Barry L. (1995). Dissociative States: Possession and Exorcism. In Gordon Stein (ed.). The Encyclopedia of the Paranormal. Prometheus Books. pp. 544–52. ISBN 1-57392-021-5Removing any ( haram) distractions, such as music instruments and golden jewelry. All pictures in the room that (it is believed) would allow devils to enter are removed. The healer then tells the client and the family that everything happens by God's will and that he is merely a mediator, also mentioning that other forms of healing, such as by sorcery, are not acceptable to Islam. Across Central Asia and the Middle East-North Africa region, only modest numbers rely on the protective powers of talismans or precious stones. In Central Asia, the wearing of talismans is most common in Kazakhstan (27%), Tajikistan (26%) and Turkey (23%). In the Middle East and North Africa, the practice is most common in Jordan (28%), Tunisia (25%) and Egypt (25%).

Malachi M. (1976) Hostage to the Devil: the possession and exorcism of five living Americans. San Francisco, Harpercollins p. 462 ISBN 0-06-065337-X The healer determines if the client is possessed or not and tries to enter a dialogue with the spirit. The healer might ask the spirit about type ( Zar ("red wind"), Arwah (ghosts), jinn (genii), shayatin (devils), div (demons), religion, sex or reason for possession. He also asks the client, not the spirit, about dreams and feelings involved in the dream. After that, the healer cleans himself, the room, and asks the people in the room to do the same. A paper published in 2015 by Elspeth Guthrie, Seri Abraham, Shahzada Nawaz, noted a review "of 47 case reports of patients presenting with symptoms they attributed to jinn found that a biomedical diagnosis was provided in 66% of cases, of which schizophrenia was the most common (45.2%)"; [73] It is important to note that while belief in jinn is widespread, relatively few Muslims in the countries surveyed believe it is an acceptable part of Islamic tradition to make offerings to jinn. As discussed in Chapter 6, Bangladesh is the only country surveyed in which more than a fifth of Muslims (28%) say appeals to jinn are acceptable. In 18 of the countries, no more than one-in-ten say this is an acceptable practice. Witchcraft

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In Southern and Eastern Europe, Russian (59%) and Albanian (54%) Muslims are most likely to believe in the evil eye. Fewer say the same in Kosovo (40%) and Bosnia-Herzegovina (37%).

Sri Lanka girl, 9, dies in 'exorcism' ritual". BBC News. 1 March 2021 . Retrieved 19 February 2022.Islamic tradition also holds that Muslims should rely on God alone to keep them safe from sorcery and malicious spirits rather than resorting to talismans, which are charms or amulets bearing symbols or precious stones believed to have magical powers, or other means of protection. Perhaps reflecting the influence of this Islamic teaching, a large majority of Muslims in most countries say they do not possess talismans or other protective objects. The use of talismans is most widespread in Pakistan (41%) and Albania (39%), while in other countries fewer than three-in-ten Muslims say they wear talismans or precious stones for protection. Although using objects specifically to ward off the evil eye is somewhat more common, only in Azerbaijan (74%) and Kazakhstan (54%) do more than half the Muslims surveyed say they rely on objects for this purpose. Rosemary Guiley (2009). The Encyclopedia of Demons and Demonology. Infobase Publishing. p.12. ISBN 9781438131917. Archived from the original on 2 July 2021 . Retrieved 17 October 2020. The use of sorcery or witchcraft is condemned in the Quran (2:102), but some hadith indicate that certain types of spells or incantations (ruqyah) are permitted (Sahih Muslim 26:5448). With regard to the evil eye, certain hadith affirm that it is real (Sahih Muslim 26:5427; Sahih Muslim 26:5450), while some interpretations claim the Quran (68:51) also mentions the evil eye. Jinn are mentioned in the Quran (for example, 55:15; 55:56). (return to text)