Zeitlin, Irving M. (19 March 2007). The Historical Muhammad. Polity. pp.59–60. ISBN 978-0-7456-3999-4. Aarne, A.; Thompson, S. (1973). The Types of the Folktale (2nd rev.ed.). Helsinki, FI: Folklore Fellows Communications 184.

Magic (SIHR) Ruqya in london -Black Magic (SIHR)

love-making along with intoxicating substances such as wine, especially in Tantric tradition and Dionysian cults of the ancient world 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, 1960–2007Köse S. Ci̇nlerle Evli̇li̇k Konusunda Hanefî Faki̇hi̇ Hâmi̇d El-İmâdî’ni̇n (1103-1171/1692-1758) Teka’ku’u’ş-Şenn Fî Ni̇kâhi̇’l-Ci̇nn Adli Ri̇salesi̇. Journal of Islamic Law Studies. 2010;(15):453-464. Accessed January 25, 2022. Javanese Muslims hold similar beliefs about the jinn as inhabiting lonely and haunted places, and the ability to possess or scare people who trample their homes or accidentally kill a related jinni. In some cases, jinn might even take revenge by inflicting physical damage. Muslims avoid hurting jinn by uttering "destur" (permission), before sprinkling hot water, so the jinn might leave the place. [42] [83] [20] (p 149) Some jinn guard graves and cause illness to people, who intend to disturb the graves. [84] Benevolent jinn are called jinn Islam, and they are pious and faithful, the other are called jinn kafir. While good jinn might even help a Muslim to do hard work and produce magical acts, [85] evil jinn follow the influence of devils ( shayatin). Joaquina Albarracin Navarro & Juan Martinez Ruiz. Medicina, Farmacopea y Magia en el "Misceláneo de Salomón". Universidad de Granada, 1987. p.38 et passim

Magic and Jinn – Life With Allah Magic and Jinn – Life With Allah

The tale of Nur al-Din Ali and his son Badr al-Din Hasan". Classic Literature. About.com. The Arabian Nights. Archived from the original on 24 November 2016. Fahd, T. and Rippin, A., “S̲h̲ayṭān”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 17 August 2023 < http://dx.doi.org/10.1163/1573-3912_islam_COM_1054> Gregg, G. S. (2005). The Middle East: A Cultural Psychology. Vereinigtes Königreich: Oxford University Press, USA. p. 127 Mommersteeg, Geert. "'He Has Smitten Her to the Heart with Love' The Fabrication of an Islamic Love-Amulet in West Africa." Anthropos, vol. 83, no. 4/6, 1988, pp. 501–510. JSTOR, http://www.jstor.org/stable/40463380. Accessed 27 Mar. 2020

Summary

Lebling, Robert (2010). Legends of the Fire Spirits: Jinn and genies from Arabia to Zanzibar. New York, NY & London, UK: I.B. Tauris. ISBN 978-0-85773-063-3. Heuer, B., Boykova, E. V., Kellner-Heinkele, B. (2020). Man and Nature in the Altaic World.: Proceedings of the 49th Permanent International Altaistic Conference, Berlin, July 30 – August 4, 2006. Deutschland: De Gruyter. p. 300-301

magic - Wikipedia Islam and magic - Wikipedia

a b McAuliffe, Jane Dammen (2005). Encyclopaedia of the Qurʼān. Vol.3. Brill. p.45. ISBN 978-90-04-12356-4. Gods, Spirits, and Worship in the Greco-Roman World and Early Christianity. (2022). Vereinigtes Königreich: Bloomsbury Publishing. p. 227 The jinn are believed to live in societies resembling those of humans, practicing religion (including Islam, Christianity and Judaism), having emotions, needing to eat and drink, and can procreate and raise families. Muslim jinn are usually thought to be benign, Christian and Jewish jinn indifferent unless angered, and pagan jinn evil. [78] Other common characteristics include fear of iron and wolves, [79] generally appearing in desolate or abandoned places, and being stronger and faster than humans. [42] Night is considered a particularly dangerous time, because the jinn would then leave their hiding places. [12] :15 Since the jinn share the earth with humans, Muslims are often cautious not to accidentally hurt an innocent jinn. Jinn are mentioned approximately 29 times in the Quran. [20] (p21) By that, the Quran confirms their existence to Muslims, but does not elaborate on them any further. [33] In Islamic tradition, Muhammad was sent as a prophet to both human and jinn communities, and that prophets and messengers were sent to both communities. [34] [35] [36] Traditionally, the 72nd surah, Al-Jinn, named after them, is held to tell about the revelation to jinn and several stories mention one of Muhammad's followers accompanied him, witnessing the revelation to the jinn. [8] (p64)The Jewish depiction of jinn (Hebrew: Shedim) [135] closely resemble that of the Islamic depictions in many regards. The story of Solomon being replaced by the evil jinn-king, is well known in both Quranic exegesis and the Talmud. [20] (p120) Likewise, they may be rebellious and evil or lawful obeying the holy scripture (i.e. the Torah). [136] Their resemblance to humans is captured in a description in the Babylonian Talmud: "In three regards the shedim are like angels, and in three like humans: They have wings, they fly from one end of the world to another, they know the future listening from behind the veil of the angels; and in three regards they resemble humans: They eat and drink, procreate, and die like humans." [137] In the Book of Wonders compiled in the 14th century by Abd al-Hasan al-Isfahani, there are illustrations of "The seven jinn kings". [116] (p27) In general, each ' King of the Jinn' was represented alongside his helpers and alongside the corresponding talismanic symbols. [116] (p27) For instance, the 'Red King of Tuesday' was depicted in the Book of Wonders as a sinister form astride a lion. In the same illustration, he holds a severed head and a sword. This was because the 'Red King of Tuesday' was aligned with Mars, the god of war. [116] (p27) Alongside that, there were illustrations of the 'Gold King' and the 'White King'. [116] (p27) Unlike grimoires from the Western tradition such as Ars Goetia that describe demons, grimoires with jinns are much harder to come by. We read that: Kolaynī, Abū Jaʿfar Moḥammad (1988). Ghaffārī, A. (ed.). Ketāb al-kāfī. Vol.1–8. Tehran, IR. {{ cite book}}: CS1 maint: location missing publisher ( link) a b c Sengul, Ali. "Cinema, Horror and the Wrath of God: Turkish Islam's Claims in the Kurdish East." Nübihar Akademi 4.14: 11-28.