The Exorcist Tradition in Islam

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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– via APA. Johann Blumhardt performed the exorcism of Gottliebin Dittus over a two-year period in Möttlingen, Germany, from 1842 to 1844. Pastor Blumhardt's parish subsequently experienced growth marked by confession and healing, which he attributed to the successful exorcism. [82] [83] el-Zein, Amira (2009). Islam, Arabs, and Intelligent World of the Jinn. Syracuse, NY: Syracuse University Press. ISBN 978-0-8156-5070-6. 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]:

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 Young, Francis (2016). "7 Exorcism in an Age of Doubt: The Nineteenth and Twentieth Centuries". A History of Exorcism in Catholic Christianity. Palgrave Historical Studies in Witchcraft and Magic (1ed.). Cham: Palgrave Macmillan. pp.188–191. ISBN 978-3-319-29112-3. OCLC 948778692. Archived from the original on 4 July 2021 . Retrieved 4 July 2021. 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. Overall, those who pray more than once a day are more likely to display Quranic writings in their home. This difference tends to be greatest in countries in Southern and Eastern Europe and in Central Asia, including Russia (+26 percentage points), Kyrgyzstan (+23), Turkey (+22), Azerbaijan (+19), Bosnia-Herzegovina (+18) and Tajikistan (+18). Traditional Religious Healersa b c Mayes, Benjamin. "Quotes from Lutheran Pastoral Handbooks on the Topic of Demon Possession". Archived from the original on 27 August 2009 . Retrieved 22 April 2018. The 72nd chapter of the Qur'an entitled Al-Jinn (The Jinn), as well as the heading and introductory bismillah of the next chapter entitled al-Muzzammil (The Enshrouded One). jinn are created from fire ( marijin min nar) or "smokeless fire"; they are invisible to humans, but humans are not invisible to them, [26] can also be visible and have the power to take on different shapes, [27] may be able to travel extremely rapidly and lift great weights. Their food is bones, rotting flesh, [28] (p51) [29] Dein, Simon; Abdool Samad Illaiee (September 2013). "Jinn and mental health: looking at jinn possession in modern psychiatric practice". The Psychiatrist. 37 (9): 290–293. doi: 10.1192/pb.bp.113.042721. S2CID 29032393.

Alizeh Kohari writes that "in a typical exorcism, you lie down, while the raqi places their palm on your head and recites verses." [50] In general, people considered to be possessed are not regarded as evil in themselves, nor wholly responsible for their actions, because possession is considered to be unwilling manipulation by a demon resulting in harm to self or others. Therefore, practitioners regard exorcism as more of a cure than a punishment. The mainstream rituals usually take this into account, making sure that there is no violence to the possessed, only that they be tied down if there is potential for violence. [6]The Knight Family: Ever Faithful to the Prophet". www.churchofjesuschrist.org. Archived from the original on 5 August 2020 . Retrieved 6 October 2019. Beyerstein, Barry L. (1995). Dissociative States: Possession and Exorcism. In Gordon Stein (ed.). The Encyclopedia of the Paranormal. Prometheus Books. pp. 544–52. ISBN 1-57392-021-5 In 19 of the 22 countries where the question was asked, it is more common for Muslims to display verses from the Quran in their home than it is to have talismans or objects to ward off the evil eye. In Southeast Asia, South Asia, and the Middle East and North Africa, seven-in-ten or more in all countries report having verses on display in their dwellings. This practice is somewhat less common in Central Asia and across Southern and Eastern Europe.