The Exorcist Tradition in Islam

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The whole Church, past, present and future, has the task of an exorcist to banish sin, evil, injustice, spiritual death, the devil from the life of humanity ... Both healing and exorcising are ministered through prayers, which spring from faith in God and from love for man ... All the prayers of healing and exorcism, composed by the Fathers of the Church and in use since the third century, begin with the solemn declaration: In Thy Name, O Lord. [20] Maʻrūf, Muḥammad (2007). Jinn Eviction as a Discourse of Power: A Multidisciplinary Approach to Modern Moroccan Magical Beliefs and Practices. Brill. p.2. ISBN 978-90-04-16099-6. Belief in the supernatural— witchcraft, sorcery, magic, ghosts, and demons—in the Muslim world is not marginalized as eccentric or a product of ignorance, but is prevalent among all social classes. [ citation needed] Belief in the supernatural creatures known as Jinn is both an integral part of Islamic belief, [3] and a common explanations in society "for evil, illness, health, wealth, and position in society as well as all mundane and inexplicable phenomena in between". [ citation needed] Jinn are thought to be able to enter and possess people, with evil jinn causing various maladies in the humans they possess. [ citation needed] Spirit possession in Islam [ edit ] Powers of the mind. TV Books. May 1999. ISBN 978-1-57500-028-2. Archived from the original on 4 July 2021 . Retrieved 31 December 2007. The Reverend Luther

Removing 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. Egdunas Racius ISLAMIC EXEGESIS ON THE JINN: THEIR ORIGIN, KINDS AND SUBSTANCE AND THEIR RELATION TO OTHER BEINGS pp. 132–135Martha Brossier was a young woman who was made infamous around the year of 1578 for her feigned demonic possession discovered through exorcism proceedings. [79] Josephus reports exorcisms performed by administering poisonous root extracts and others by making sacrifices. [47] Sells, Michael Anthony (1996). Early Islamic Mysticism: Sufi, Qurʼan, Miraj, Poetic and Theological Writings. Paulist Press. p.143. ISBN 978-0-809-13619-3. Acceptance is generally highest in the Middle East and North Africa. With the exception of Lebanon (50%), solid majorities across the region affirm that the evil eye exists, including at least eight-in-ten Muslims in Tunisia (90%) and Morocco (80%). Ross, C. A., Schroeder, B. A. & Ness, L. (2013). Dissociation and symptoms of culture-bound syndromes in North America: A preliminary study. Journal of Trauma & Dissociation 14: 224–35.

Aggacitta, Āyasmā (2003). Discourse on Atanatiya Protection. Sasanarakkha Buddhist Sanctuary. pp.3–9. Archived from the original on 3 July 2021 . Retrieved 16 June 2021.

Summary

Abdullah Zahangir, Khondokar (2013). Rahe Belayet (PDF) (in Bengali) (3rded.). As-Sunnah Publications. p.581. ISBN 978-984-90053-1-5 . Retrieved 8 December 2020. According to Pierre Lory, some jinn tend to have sexual intercourse with humans. [32] There are some hadiths, considered fabricated ( maudhu) by some Sunni hadith scholars ( muhaddith), in support of this view. [32]: Levi-Strauss, Claude (1963). Structural Anthropology. New York: Basic Books. pp.193–211. ISBN 0786724439.

Chapter 4: Other Beliefs and Practices". Pew Research Center's Religion & Public Life Project. 9 August 2012. Archived from the original on 8 August 2018 . Retrieved 8 August 2018. a b "Exorcism". October 2014. doi: 10.1163/1573-3912_ei3_COM_26268. Archived from the original on 4 July 2021. {{ cite journal}}: Cite journal requires |journal= ( help) Lim, Anastasia; Hoek, Hans W.; Blom, Jan Dirk (1 February 2015). "The attribution of psychotic symptoms to jinn in Islamic patients". Transcultural Psychiatry. 52 (1): 18–32. doi: 10.1177/1363461514543146. PMID 25080427. S2CID 6807422. Bagasra, Anisah (2023). "Religious interpretations of mental illness and help-seeking experiences among Muslim Americans: Implications for clinical practice". Spirituality in Clinical Practice. 10 (1): 20–31. doi: 10.1037/scp0000299. ISSN 2326-4519. S2CID 257390685. Although most accounts of possession and exorcism in Islam involve Jinn, Muslim cosmology features more creatures capable of possession, such as marrid (demons), bhut (evil spirits), and shaytaan (satanic beings). [33] [5]

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Problematic Hadith: Jinn Possession | Dr. Shabir Ally". Let the Quran Speak. 27 March 2017 . Retrieved 20 December 2021. Overall, Muslims in Central Asia and across Southern and Eastern Europe (Russia and the Balkans) are least likely to say that jinn are real. In Central Asia, Turkey is the only country where a majority (63%) of Muslims believe in jinn. Elsewhere in Central Asia, about a fifth or fewer Muslims accept the existence of jinn. In Southern and Eastern Europe, fewer than four-in-ten in any country surveyed believe in these supernatural beings. Halliburton, Murphy (2005). " "Just Some Spirits": The Erosion of Spirit Possession and the Rise of "Tension" in South India". Medical Anthropology. 24 (2): 111–144. doi: 10.1080/01459740590933849. ISSN 0145-9740. PMID 16019568. S2CID 40861711– via Taylor & Francis. Main articles: Exorcism in Christianity and Minor exorcism in Christianity Exorcising a Mute by Gustav Doré, 1865.