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Muslims facing illness or other crises found strength and reassurance in various religious objects and rituals.<ref name=":2">{{Cite web|last=Gruber|first=Christiane|date=2019-2020|title=Long before face masks, Islamic healers tried to ward off disease with their version of PPE|url=https://theconversation.com/long-before-face-masks-islamic-healers-tried-to-ward-off-disease-with-their-version-of-ppe-138409|url-status=live|archive-url=|archive-date=|access-date= September 14, 2020|website=theconversation.com}}</ref> According to Travis Zadeh, In spite of talismanic use of the Qurʾan in charms and amulets so also tomb visitation evoked much censure in certain orthodox circles, still in urban centers of Muslim world, of the pre-modern era active culture of shrine visitation used to be too common. As such both orthodox and folk popular domains of Islamic religious performance build on the power of [[Barakah|baraka]] (divine blessing or charisma) derived through sacred matter. So, various expressions of Qurʾanic [[theurgy]], from charms and amulets to inscriptions on bowls and garments are as much pervasive, converging with ancient attitudes toward divine language and sacred writing.<ref name=":3">{{Cite book|last=Zadeh|first=Travis|url=https://www.worldcat.org/oclc/904389658|title=Magic, Marvel, and Miracle in Early Islamic Thought ; The Cambridge history of magic and witchcraft in the West : from antiquity to the present|publisher=Cambridge University Press|others=Edited by David J. Collins, S. J.|year=|isbn=978-1-139-04302-1|location=New York|pages=260 to 262|oclc=904389658}}</ref> <ref>{{Cite journal|last=Zadeh|first=Travis|date=2009|title=Touching and Ingesting: Early Debates over the Material Qur'an|url=https://www.jstor.org/stable/20789421|journal=Journal of the American Oriental Society|volume=129|issue=3|pages=443–466|issn=0003-0279}}</ref>
Muslims facing illness or other crises found strength and reassurance in various religious objects and rituals.<ref name=":2">{{Cite web|last=Gruber|first=Christiane|date=2019-2020|title=Long before face masks, Islamic healers tried to ward off disease with their version of PPE|url=https://theconversation.com/long-before-face-masks-islamic-healers-tried-to-ward-off-disease-with-their-version-of-ppe-138409|url-status=live|archive-url=|archive-date=|access-date= September 14, 2020|website=theconversation.com}}</ref> According to Travis Zadeh, In spite of talismanic use of the Qurʾan in charms and amulets so also tomb visitation evoked much censure in certain orthodox circles, still in urban centers of Muslim world, of the pre-modern era active culture of shrine visitation used to be too common. As such both orthodox and folk popular domains of Islamic religious performance build on the power of [[Barakah|baraka]] (divine blessing or charisma) derived through sacred matter. So, various expressions of Qurʾanic [[theurgy]], from charms and amulets to inscriptions on bowls and garments are as much pervasive, converging with ancient attitudes toward divine language and sacred writing.<ref name=":3">{{Cite book|last=Zadeh|first=Travis|url=https://www.worldcat.org/oclc/904389658|title=Magic, Marvel, and Miracle in Early Islamic Thought ; The Cambridge history of magic and witchcraft in the West : from antiquity to the present|publisher=Cambridge University Press|others=Edited by David J. Collins, S. J.|year=|isbn=978-1-139-04302-1|location=New York|pages=260 to 262|oclc=904389658}}</ref> <ref>{{Cite journal|last=Zadeh|first=Travis|date=2009|title=Touching and Ingesting: Early Debates over the Material Qur'an|url=https://www.jstor.org/stable/20789421|journal=Journal of the American Oriental Society|volume=129|issue=3|pages=443–466|issn=0003-0279}}</ref>


According to Christiane Gruber, since the seventh century the water of [[Zamzam]] was believed to be auspicious, with special miraculous therapeutic properties.<ref name=":2" /> From the 11th century until around the 19th century, Muslim cultures used magic bowls, healing necklaces and other objects like amulets, [[talisman]]ic shirt, and scrolls in hopes of warding off drought, famine, floods and even epidemic diseases. Anti-plague talismans known as the "Garden of Names", Quranic scrolls and [[amulet]]s were worn around the neck or otherwise attached to the body, believing that physical contact with the object would unlock the enclosed blessings or life force, known as ''[[Barakah|baraka]]'' in Arabic.<ref name=":2" /> According to Zadeh, the same is true about magic in its various manifestations, which explains a good deal about how the bounds of the licit and the illicit have historically been defined and negotiated. In the modern period,Muslim societies, faced with varied discourses of demystification, the domains of the magical and the enchanted went through substantial reconfiguration in the expressions of Islamic piety, devotion, and learning.<ref name=":3" />Zadeh says, the process of [[Islam and modernity|modernization in Muslim world]], with its grounding in European colonialism and post-Enlightenment thought, as well as in Islamic reformism, has contested and reconfigured many historical and traditional practices, often viewed them as being ignorance and superstitious. This can be observed, for example, rather notably in critiques or corrective [[Islamic advice literature|advice literature]] propagated by a range of [[List of contemporary Muslim scholars of Islam|Muslim scholars]] toward such activities as exorcism, shrine devotion, and the preparation of amulets, most of such discourse is rooted in classical [[Tafsir|Islamic exegesis]]; but, they take on profoundly different expressions in the context of modern Islamic reform. Still through it all, in the competing views of [[Normative|normativity]], magic, marvel, and miracle ultimately takes role of normative categories designed not only to understand the world but also to shape it.<ref name=":3" />
According to Christiane Gruber, Islamic tradition regards water as associated with cleanliness and goodness, and the Quran says water is the source of “every living thing".<ref name=":2" /> Since the seventh century, Muslim pilgrims have visited the [[Zamzam]] well, believing its water to be curative, and using it in cleaning rituals and prayer.<ref name=":2" /> From the 11th century until around the 19th century, Muslim cultures used magic bowls, healing necklaces and other objects like amulets, [[talisman]]ic shirt, and scrolls in hopes of warding off drought, famine, floods and even epidemic diseases. Anti-plague talismans known as the "Garden of Names", Quranic scrolls and [[amulet]]s were worn around the neck or otherwise attached to the body, believing that physical contact with the object would unlock the enclosed blessings or life force, known as ''[[Barakah|baraka]]'' in Arabic.<ref name=":2" /> According to Zadeh, the same is true about magic in its various manifestations, which explains a good deal about how the bounds of the licit and the illicit have historically been defined and negotiated. In the modern period,Muslim societies, faced with varied discourses of demystification, the domains of the magical and the enchanted went through substantial reconfiguration in the expressions of Islamic piety, devotion, and learning.<ref name=":3" />Zadeh says, the process of [[Islam and modernity|modernization in Muslim world]], with its grounding in European colonialism and post-Enlightenment thought, as well as in Islamic reformism, has contested and reconfigured many historical and traditional practices, often viewed them as being ignorance and superstitious. This can be observed, for example, rather notably in critiques or corrective [[Islamic advice literature|advice literature]] propagated by a range of [[List of contemporary Muslim scholars of Islam|Muslim scholars]] toward such activities as exorcism, shrine devotion, and the preparation of amulets, most of such discourse is rooted in classical [[Tafsir|Islamic exegesis]]; but, they take on profoundly different expressions in the context of modern Islamic reform. Still through it all, in the competing views of [[Normative|normativity]], magic, marvel, and miracle ultimately takes role of normative categories designed not only to understand the world but also to shape it.<ref name=":3" />


== Nazar (amulet) and taʿwīdh ==
== Nazar (amulet) and taʿwīdh ==

Revision as of 10:44, 7 October 2020

Superstition is a belief in supernatural causality contradicted by natural science: the belief that one event is the cause of another without any physical process linking the two, such as astrology, omens, witchcraft, and apotropaic magic.[1] Muslim individuals and communities have at various times practiced superstitious rituals, practices, and beliefs.[2][page needed] According to Rashid Shaz the whole Muslim world is permeated with pre-Islamic superstitions.[3] According to Samuel Marinus Zwemer Islam emerged in idolatrous background and despite transforming it's followers to forceful monotheism continued to hold on to many old Arabian beliefs. Zwemer says, wherever Muslims went they introduced their own old superstitions and adopted new ones;[4] as a result animism has influenced whole Islamic ritual and prevailed in popular Islam.[4]

Islamic Modernism and Salafism downplay the superstitious beliefs of Islamic cosmology,[5] defining them as contradictory to tawhid (monotheism) and equating such practices with shirk (the worship of any being beside Allah), associated with polytheism and idolatry.

Context, background and history

According to Ali Rahnema, while superstitious ideas may have been equally common among Christians and Muslims until the 16th century AD, in comparison to the Muslim world, the prevalence and intensity among Christians dramatically declined after reformation movements in Europe.[6]

Muslims facing illness or other crises found strength and reassurance in various religious objects and rituals.[7] According to Travis Zadeh, In spite of talismanic use of the Qurʾan in charms and amulets so also tomb visitation evoked much censure in certain orthodox circles, still in urban centers of Muslim world, of the pre-modern era active culture of shrine visitation used to be too common. As such both orthodox and folk popular domains of Islamic religious performance build on the power of baraka (divine blessing or charisma) derived through sacred matter. So, various expressions of Qurʾanic theurgy, from charms and amulets to inscriptions on bowls and garments are as much pervasive, converging with ancient attitudes toward divine language and sacred writing.[8] [9]

According to Christiane Gruber, Islamic tradition regards water as associated with cleanliness and goodness, and the Quran says water is the source of “every living thing".[7] Since the seventh century, Muslim pilgrims have visited the Zamzam well, believing its water to be curative, and using it in cleaning rituals and prayer.[7] From the 11th century until around the 19th century, Muslim cultures used magic bowls, healing necklaces and other objects like amulets, talismanic shirt, and scrolls in hopes of warding off drought, famine, floods and even epidemic diseases. Anti-plague talismans known as the "Garden of Names", Quranic scrolls and amulets were worn around the neck or otherwise attached to the body, believing that physical contact with the object would unlock the enclosed blessings or life force, known as baraka in Arabic.[7] According to Zadeh, the same is true about magic in its various manifestations, which explains a good deal about how the bounds of the licit and the illicit have historically been defined and negotiated. In the modern period,Muslim societies, faced with varied discourses of demystification, the domains of the magical and the enchanted went through substantial reconfiguration in the expressions of Islamic piety, devotion, and learning.[8]Zadeh says, the process of modernization in Muslim world, with its grounding in European colonialism and post-Enlightenment thought, as well as in Islamic reformism, has contested and reconfigured many historical and traditional practices, often viewed them as being ignorance and superstitious. This can be observed, for example, rather notably in critiques or corrective advice literature propagated by a range of Muslim scholars toward such activities as exorcism, shrine devotion, and the preparation of amulets, most of such discourse is rooted in classical Islamic exegesis; but, they take on profoundly different expressions in the context of modern Islamic reform. Still through it all, in the competing views of normativity, magic, marvel, and miracle ultimately takes role of normative categories designed not only to understand the world but also to shape it.[8]

Nazar (amulet) and taʿwīdh

Main articles: Ta'wiz and Nazar (amulet)

The taʿwiz or taʿwīdh (Arabic: تعويذ) is an amulet or locket usually containing verses from the Quran or other Islamic prayers and symbols pertaining to magic. The Tawiz is worn by some Muslims to protect them from evil.[10][11]

The amulet called nazar is supposed to protect against the evil eye, a superstition shared among several cultures including Muslim ones.

Occultism

Main article: Occultism (Islam)

Ulum al-ghariba ("occult sciences") or Ulum al-hafiya ("secret sciences") refers to occultism in Islam.[12] Occultism in Islam includes various practices like talismans and interpreting dreams.[13] Simiyya is a doctrine found commonly within Sufi-occult traditions that may be deduced upon the notion of "linking the superior natures with the inferior...", and broadly described as theurgy.[14]

Sufism

See also: Persecution of Sufis

According to Owen Davies Sufis remained at receiving end from orthodox and modernist for some of their superstitious practices from both opposite end of reformists, not only that Sufis got persecuted too for their variant belief systems. [15] According to J.D.Kila there are multiple extreme instances of attempts to erase Sufi identity mixed with iconoclasm, considering the same to be idolatrous, like desecration and destruction of Sufi places of worship and cultural heritage, banning Sufi singing and dancing and cultural festivals, for example to disprove an un-Islamic superstition a sacred door of Sidi Yahya Mosque was forcefully destroyed since people believed that door supposedly not to be opened till end of the world.[16]

Shayatin, Ghoul and Jinn

Main articles: Shaitan, Ghoul, and Jinn

In Arabic folklore, the ghul is said to dwell in cemeteries and other uninhabited places. A male ghoul is referred to as ghul while the female is called ghulah.[17] When Islam spread outside of Arabia, belief in the jinn was assimilated with local belief about spirits and deities from Iran, Africa, Turkey and India.[18]

Since the jinn, unlike many spirits and demons in other religions, are thought to be physical beings, Muslims adhere to superstitious practices like uttering dastur before throwing hot water or urinating, warning jinn to leave the place so as to not feel offended by humans.[2][19]

Due to their physical presence, Islamic scholars debated about legal issues of marriage between jinns and humans, leading to a far reaching belief in sexual union between supernatural creatures and humans. Shayāṭīn (devils), are another type of supernatural creature, deriving from Judeo-Christian demons. According to the Quran they frequently assault heaven but are ward off by angels throwing meteors on them, therefore some Muslims curse the shayatin when seeing a shooting star, believing it was thrown at a shaitan.[2]

Exorcism

Main article: Exorcism in Islam

Exorcism in Islam is called ʿazaʿim (IPA: ['aza'im]).[20] Ruqya (Arabic: رقية IPA: [ruqya]) on the other hand summons jinn and demons by invoking the names of God, and to command them to abandon their mischief[21] and is thought to repair damage believed caused by jinn possession, witchcraft (sihr) or the evil eye.[citation needed] Exorcisms today are part of a wider body of contemporary Islamic alternative medicine.[22]

Morocco has many possession traditions, including exorcism rituals.[23]

Magic

Islam distinguishes between God-given gifts or good magic and black magic. Good supernatural powers are therefore a special gift from God, whereas black magic is achieved through help of jinn and shayatin. In the Quranic narrative, Sulayman (Solomon) had the power to speak with animals and command jinn, and he thanks God for this نعمة (i.e. gift, privilege, favour, bounty), which is only given to him with God's permission.[Quran 27:19][24] A wide-spread belief holds that even ordinary humans can become saints and endowed by God with supernatural powers. Such saints played a significant role in missionary activities (dawah).[25]

Karamat

Main article: Karamat

In Sunni Islam, karamat[26] refers to supernatural wonders performed by Muslim saints. In the technical vocabulary of Islamic religious sciences, the singular form karama has a sense similar to charism, a favor or spiritual gift freely bestowed by God.[27] The marvels ascribed to Muslim saints have included supernatural physical actions, predictions of the future, and "interpretation of the secrets of hearts".[27]

South Asia

Bangladesh

Ummy Salma Munni et al. 2017 study aimed to understand the existing beliefs and practices related to food intake among Bangladeshi diabetic pregnant mothers found that 43% of mothers believed that food should not be taken during the call for prayer and 91% of them practiced it.[28] Regarding similar beliefs about eclipse times, the percentage of belief was much higher (80%) and 90% practiced it. With varying proportion for particular fishes, 44–58% surveyed believed that some fishes need to be avoided due to the increased movement of child, fetal malformation and disease and 93% actually practiced it. Twenty-eight percent had negative beliefs about duck meat, 78% about pineapple and 8% about coconut. The respective percentages for practice were 82%, 99% and 50% correspondingly. Mentally and physically abnormal children, different kinds of child illness and threat of abortion were among the reasons attributed for misbeliefs about those foods.[28]

Ummy Salma Munni et al. study suggests that pregnant mothers with diabetes, specially in developing countries, are particularly prone to suffer from dietary imbalances due to practices involving superstitions and irrational beliefs.[28]

India and Pakistan

Further information: Superstition in India and Superstition in Pakistan

Among Muslims in India and Pakistan, magical thinking pervades as many acts and events are attributed to supernatural and ritual, such as prayer, sacrifice, or the observance of a taboo are followed. The penchant for faith healers and black magicians spans society, from the rich landlords of the rural areas to the urban classes of Hyderabad Deccan, Bangalore, Lahore and Karachi.[29][30][31] In India and Pakistan, mental illness and psychological problems are considered by some to be an encounter with Shaitan (Satan) (Urdu: شيطان, Hindi: शैतान), evil jinns (Urdu: جن, Hindi: जिन) or demons who have taken over one's body and mind.[29] People, especially children and young girls, wear taʿwiz (amulets) (Urdu: تعویز, Hindi: तावीज़) to ward off the evil eye. Spells, incantations and curses could also result in ghouls or churel (Urdu: چڑیل, Hindi: चुड़ैल) haunting a person.

Muslim holy persons (Imams, Maulvis, Sufis, Mullahs, Faqirs) perform exorcism on individuals who are believed to be possessed. The homes, houses, buildings and grounds are blessed and consecrated by Mullahs or Imams by reciting Quran and Adhan (Urdu: أَذَان ), the Islamic call to prayer, recited by the muezzin. Some of the popular superstitions in India and Pakistan included: black cats crossing one's path will bring bad luck;[32] a crow's cawing announces the surprise arrival of guests;[33][34] consuming dairy products with sea food will cause skin diseases; itchy palms means presage monetary gains; resting under trees after dark carries the risk of demonic possession; twitching of the left eye is an ill-omen; and sneezing can be caused by being in another's thoughts.[35]

Conservative response to criticism of Superstitions among Muslim communities

Flexible modernist discourse

Influenced by Al-Afghani's modernist interpretations one Muhammad Abduh, a mufti of Egypt revisited then contemporary Islamic thought with his ijtihad post 1899 AD in his tafsir al Manar, expressed that, wherever Quran seemed contradictory and irrational to logic and science, must be understood as reflecting the Arab vision of the world, as written with available 7th century intellectual level of Arabs; all verses referring to superstitions like witchcraft and evil eye be explained as expressions of then Arab beliefs; and miraculous events and deeds in Quran be rationally explained just as metaphors or allegories.[36]

In their research paper Jafar Nekoonam, Fatemeh Sadat, Moosavi Harami discuss verity of interpretations about the Quranic concept dealt in verses 15:16-18, 37:6-10, 72:8-9, 67:5 of lapidating devils with meteors.[37] According to ,2016AD, Jafar Nekoonam & et al, Various interpretations for what the Quran means by lapidating devils with meteors have been put forward by Muslim exegetes over the centuries. In the pre-modern times, the meaning of this Quranic expression was assumed to be clear, Meccan unbelievers would accuse the Prophet of getting the revelation from the jinn.According to Jafar Nekoonam & et al, the Quran responded to their allegations by saying that jinn had no access to the heavenly discourse , as the heavens were protected with meteors.[37] But since, in the modern times, scientific community has denied any relation in between meteors and devils and meteors being simply stones that are scattered across the universe, burning and transforming into fire after entering the earth’s atmosphere. The way the interpreters of the Quran understood the verses in question. has been changed with the modern era scientific developments.[37]


According to ,2016AD, Jafar Nekoonam & et al, Some commentators considered the idea of lapidating devils with meteors in relation to the immaterial world, presumed beyond human understanding; hence, they would refrain from interpreting it. But according to Jafar Nekoonam & et al , such attitude does not explain how mentioning an incomprehensible idea would have functioned as a response to the accusations of Meccan disbelievers of the time of the Prophet. Other interpreters say that it is possible that the meteors actually force away the jinn from the abode of angels, but this theory would not be acceptable either, since angels are not material beings to live in the material sky. Some other scholars suggested non-literal interpretations for these verses. They assumed that these Quranic verses did not refer to material meteors or heavens, but referred to just the fact that jinn were not allowed to enter God’s throne.[37] Jafar Nekoonam & et al says such interpretation would mean that during the first fourteen centuries of Islam, the verses of the Quran were misunderstood, which would not be in line with the fact that the Quran is the guide for all mankind of all times.[37] Based on this analysis, Jafar Nekoonam & et al concludes that the right interpretation would be to say that the Quran employs the idea of lapidating devils with meteors, which was familiar to its original audience, in order to reject the accusation by Meccan unbelievers that the Prophet received the revelation from devils. Interpreting the Quran to say in fact states in the form of that familiar idea, is that devils are supposed to be incapable of ascending to the spiritual world of angels to receive heavenly guidance. Thus, in this theory, such interpretation both the literal meaning of the verses in question, which was what Muslim understanding in the past fourteen centuries, and the purity of the Quran from unscientific claims can be preserved.[37]


See also

References

  1. ^ Vyse, Stuart A (2000). Believing in Magic: The Psychology of Superstition. Oxford University Press. pp. 19–22. ISBN 978-0-1951-3634-0.
  2. ^ a b c Hughes, Thomas Patrick (1885). A Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies, and Customs, Together with the Technical and Theological Terms, of the Muhammadan Religion. W.H. Allen.
  3. ^ Shaz, Rashid; Shāz, Rāshid (2006). Islam, Negotiating the Future. Milli Publications. p. 167. ISBN 978-81-87856-05-4.
  4. ^ a b Zwemer, Samuel Marinus (1920). The Influence of Animism on Islam: An Account of Popular Superstitions. Macmillan. pp. Preface.
  5. ^ Rothenberg, Celia E. "Islam on the Internet: the Jinn and the objectification of Islam." Journal of Religion and Popular Culture, vol. 23, no. 3, 2011, p. 358. Gale Academic OneFile, https://link.gale.com/apps/doc/A292993199/AONE?u=hamburg&sid=AONE&xid=d23f2c2a. Accessed 6 Feb. 2020
  6. ^ Rahnema, Ali (2011-06-06). Superstition as Ideology in Iranian Politics: From Majlesi to Ahmadinejad. Cambridge University Press. ISBN 978-1-139-49562-2.
  7. ^ a b c d Gruber, Christiane (2019–2020). "Long before face masks, Islamic healers tried to ward off disease with their version of PPE". theconversation.com. Retrieved September 14, 2020.{{cite web}}: CS1 maint: date format (link) CS1 maint: url-status (link)
  8. ^ a b c Zadeh, Travis. Magic, Marvel, and Miracle in Early Islamic Thought ; The Cambridge history of magic and witchcraft in the West : from antiquity to the present. Edited by David J. Collins, S. J. New York: Cambridge University Press. pp. 260 to 262. ISBN 978-1-139-04302-1. OCLC 904389658.
  9. ^ Zadeh, Travis (2009). "Touching and Ingesting: Early Debates over the Material Qur'an". Journal of the American Oriental Society. 129 (3): 443–466. ISSN 0003-0279.
  10. ^ "On the Permissibility of Writing Ta‘widhat" Trns. Zameelur Rahman May 1, 2010. Prepared by Deoband
  11. ^ Chishti, Hakim (1985). The Book of Sufi Healing. New York: Inner Traditions International.
  12. ^ Sebastian Günther, Dorothee Pielow Die Geheimnisse der oberen und der unteren Welt: Magie im Islam zwischen Glaube und Wissenschaft BRILL, 18.10.2018 ISBN 9789004387577 p. 8
  13. ^ Tobias Nünlist Dämonenglaube im Islam Walter de Gruyter GmbH & Co KG, 2015 ISBN 978-3-110-33168-4 p. 289 (German)
  14. ^ Eric Geoffroy, Introduction to Sufism: The Inner Path of Islam, World Wisdom, 2010 p. 21
  15. ^ Davies, Owen (2012-01-26). Magic: A Very Short Introduction. Oxford University Press. ISBN 978-0-19-958802-2.
  16. ^ Kila, Joris D. (2019), Hufnagel, Saskia; Chappell, Duncan (eds.), "Iconoclasm and Cultural Heritage Destruction During Contemporary Armed Conflicts", The Palgrave Handbook on Art Crime, London: Palgrave Macmillan UK, pp. 653–683, doi:10.1057/978-1-137-54405-6_30, ISBN 978-1-137-54405-6, retrieved 2020-09-22
  17. ^ Steiger, Brad (2011). The Werewolf Book: The Encyclopedia of Shape-Shifting Beings. Canton, MI: Visible Ink Press. p. 121. ISBN 9781578593675.
  18. ^ Juan Eduardo Campo Encyclopedia of Islam Infobase Publishing 2009 ISBN 978-1-438-12696-8 page 402
  19. ^ MacDonald, D.B., Massé, H., Boratav, P.N., Nizami, K.A. and Voorhoeve, P., “Ḏj̲inn”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 15 November 2019 <http://dx.doi.org/10.1163/1573-3912_islam_COM_0191> First published online: 2012 First print edition: ISBN 978-90-04-16121-4, 1960–2007
  20. ^ Gerda Sengers Women and Demons: Cultic Healing in Islamic Egypt BRILL, 2003 ISBN 9789004127715 p. 50
  21. ^ Travis Zadeh Commanding Demons and Jinn: The Sorcerer in Early Islamic Thought,” in No Tapping around Philology: A Festschrift in Honor of Wheeler McIntosh Thackston Jr.’s 70th Birthday, ed. Alireza Korangy and Dan Sheffield (Wiesbaden: Harrassowitz Verlag, 2014), 131–60
  22. ^ Hall, Helen (2018-04-17). "Exorcism – how does it work and why is it on the rise?". The Conversation. Retrieved 2018-09-10. Beliefs and rituals which could appropriately be labelled exorcism are found in almost all cultures and faith traditions, but in the West are encountered most frequently within Christian or Islamic settings.
  23. ^ Joseph P. Laycock Spirit Possession around the World: Possession, Communion, and Demon Expulsion across Cultures: Possession, Communion, and Demon Expulsion across Cultures ABC-CLIO 2015 ISBN 978-1-610-69590-9 page 243
  24. ^ Tafsir Ibn Kathir for surah 21, verse 19
  25. ^ Marcia Hermansen (2004). Martin, Richard C. (ed.). Encyclopedia or Islam and the Muslim World. MacMillan Reference USA. p. 454.
  26. ^ * Hans Wehr, J. Milton Cowan (1979). A Dictionary of Modern Written Arabic (4th ed.). Spoken Language Services.
  27. ^ a b Gardet, L., “Karāma”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.
  28. ^ a b c Munni, Ummy Salma; Hossain, Sharmin; Ahmed, Kazi Rumana (2017-10-01). "Nutritional beliefs and practices among diabetic pregnant mothers in a tertiary care hospital in Bangladesh". Diabetes & Metabolic Syndrome: Clinical Research & Reviews. 11 (4): 287–290. doi:10.1016/j.dsx.2016.12.015. ISSN 1871-4021.
  29. ^ a b "Women falling in black magic traps". The Times of India. 21 February 2012.
  30. ^ Rodriguez, Alex (29 March 2012). "In Pakistan, faith healers have no shortage of believers". Retrieved 15 December 2017 – via LA Times.
  31. ^ "Bengaluru: India's IT capital is also its black magic capital - City of Black Magic?". The Economic Times. 17 May 2017. Retrieved 23 August 2020.
  32. ^ "Indian superstitions and the theories behind them: Not to be missed". India Today. 12 September 2015. Retrieved 23 August 2020. black cat crosses our path and like a dead statue, we stop and wait for someone else to pass first.
  33. ^ Census of India, 1971: A. Town directory. B. Special survey report on selected towns. (i) Town study of Bhongir. (ii) Town study of Kakinanda. C. Special survey reports on selected villages. 1. Panchalamarri. 2. Unagatla. Registrar General and Census Commissioner of India. 1972. p. 199. It is believed that if a crow cries at the house or if any utensil slips out of hands while scourging, relatives would arrive.
  34. ^ Pakistan Journal of social Sciences (PJSS)Vol. 38, No.2 (2018), pp. 771-782Superstitions as Behavioral Control in PakistanTayyaba Batool Tahir, Shahzadah Fahed Qureshi, Tayyaba Safi https://www.bzu.edu.pk/PJSS/Vol.%2038,%20No.%202,%202018/PJSS-Vol38-No2-34.pdf
  35. ^ "7 popular superstitions among Pakistanis". The Nation. 25 January 2016.
  36. ^ Zayd, Naṣr Ḥāmid Abū (2006). Reformation of Islamic Thought: A Critical Historical Analysis. Amsterdam University Press. p. 32. ISBN 978-90-5356-828-6.
  37. ^ a b c d e f Nekoonam, Jafar; Moosavi Harami, Fatemeh Sadat (2016-12-01). "A Historical Analysis of the Quranic Concept of Lapidating Devils with Meteors". Religious Inquiries. 5 (10): 85–95. ISSN 2322-4894.

Bibliography

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