sign in sign up
<<
Home , Upper Egypt

Al-Masih: Al-Zar in Upper : A Missiological Perspective

Al-Zar in Upper Egypt: A Missiological Perspective

all aspects of the Egyptian life. According to Hiebert, Shaw, By Basma Al-Masih and Tiénou, humans live in an interconnected world which in- cludes spirits, ancestors, witch- craft, curses, magic, and other Magic is “a concept used to supernatural beings and forces. describe a mode of rationality or These are often seen as hostile to way of thinking that looks to in- human beings (1999:81). Magic visible forces to influence events, is part of the Egyptian heritage effect change in material condi- and is still greatly adored today. tions, or present the illusion of It is worth noting that Egyptian change” (Encyclopedia Britannica women, more than men, are more s.v. magic). “Magic and sorcery involved in magic, fortune telling, are the influencing of events, astrology, and other forms of jug- objects, people, and physical glery and magic arts. This paper phenomena by mystical, para- seeks to profile Muslim women normal or supernatural means. who are involved in the spirit The terms can also refer to the world in Upper Egypt and show practices employed by a person its root cause. Recent literature to wield this influence, and to be- shows that the number of women liefs that explain various events in Egypt who do engage in spirit and phenomena in such terms” practices is on the rise. (Wikipedia, s.v. magic). Magic A brief history about magic has been deeply rooted in the and its relevance in Egypt will Egyptian lifestyle since the be- be the starting point of this ginning of civilization. Just about paper. Then a general profile of everyone resorted to magic. It the women who are involved in was used in medicine, religion, magic will be discussed, hinting and technology. Magic pervaded at three main factors that attract women to magic. The article ad- Basma Al-Masih is currently in- dresses one kind of magic, Al-Zar volved in developing TV pro- (or Zaar), which is a ceremony grams and her interest is to share the Gospel in an appropriate way among that involves the possession of Arab people in the . an individual (usually a female) Published by Digital Commons @ Andrews University, 2008 1 2/2008 73 Journal of Adventist Mission Studies, Vol. 4 [2008], No. 2, Art. 7 by a spiri, and takes a close tacks of fate. The most respected look at Al-Zar, its meaning, users of magic were the lector background, and customs as- priests. They could read the an- sociated with it in order to show cient books of magic which were the reality behind this practice. kept in the temples and in the Then, the factors that contrib- palace libraries. In the popular ute to the popularity of Al-Zar stories that were told among the among women, the problems people, the lector priests were that result from visiting Al-Zar, imbued with the kind of power as well as the position of Islam which would enable them to about Al-Zar will be discussed. bring animals made of wax back Finally, the article will focus on to life or to roll back the waves the challenge that Seventh-day of a lake. Adventists might face in finding The priests were also involved alternatives to fill the gap in the in performing magical rituals lives of those women who were to protect their king and bring freed from evil spirits. about the rebirth of the dead. By the first millennium BC, their A Brief History of Magic role seems to have been taken over and Spiritualism in Egypt by magicians (hekau). Healing magic Magic has not only always was a specialty of the priests who been part of Egyptian life for served Sekhmet, the fearsome god- centuries, but were dess of plague (Pinch 2003). famous in the ancient world for their significant knowledge of In the Bible as well as in its use. As Pinch notes, magic the Qur’an, the Egyptians are existed side by side with reli- referred to as great magicians, gion, medicine, and technology supporting the idea that magic without was an important part of their culture. When Moses went to apparent conflict, and it was not un- at the command of God, usual for magical and ‘practical’ rem- he changed his rod into a snake edies for illness, for example, to be (Exod 7:10). When the magicians used side by side. Everyone resorted saw what had happened they to magic, from the pharaoh guarding his country with elaborate magical did a similar thing (Exod 7:11- rituals to the expectant mother wear- 12); then later they were able to ing amulets to safeguard her unborn perform two other miracles (Exod child (2003a:191). 7:22; 8:7). According to the Qur’an, mag- The main practitioners of ic existed before the Egyptians, magic during the time of the because the people throughout Egyptian were the the prior generations accused priests. They were considered the prophets as being magi- the guardians of secret knowl- cians or crazy. Surahhht Al- edge given to them by the gods Zariyat 51:52 says: “Similarly, to enable them to ward off the at- https://digitalcommons.andrews.edu/jams/vol4/iss2/7 2 74 Journal of Adventist Mission Studies Al-Masih: Al-Zar in Upper Egypt: A Missiological Perspective no apostle came to the people municate with him. Egyptians before them, but they said (of were impressed by magic and him) in like manner, ‘A sorcerer, revered it. They thought that or one possessed.’” magic was something that be- Surah Al-A’raf 7:103-116 longed only to their gods, and gives a similar story, affirming that only religious people were what happened during the time able to perform it. No wonder of Moses: then that the God of Moses showed his power through what “Then after them We sent Moses with Our signs to Pharaoh and his chiefs was perceived as great magic but they wrongfully rejected them: in the eyes of the Egyptians. so see what was the end of those The Bible as well as the Qur’an who made mischief. . . . [Pharaoh] depicts Pharaoh as being un- said: “If indeed thou hast come with impressed with Moses’ miracle, a sign show it forth if thou tellest the because he too had his own ma- truth.” Then [Moses] threw his rod gicians who could change rods and behold! it was a serpent plain into snakes, water into blood, (for all to see)! . . . Said the Chiefs and bring out frogs.

In the Bible as well as in the Qur’an, the Egyptians are referred to as great ma- gicians, supporting the idea that magic was an important part of their culture.

of the people of Pharaoh: “This is indeed a sorcerer well-versed. . . . This brief summary of the Bring up to thee all [our] sorcerers history of magic in Egypt de- well-versed.”. . . Said Moses: “Throw picts the deep involvement of ye [first].” So when they threw they Egyptians in magic since the be- bewitched the eyes of the people ginning of their civilization. No and struck terror into them: for they wonder, as we will see in this ar- showed a great [feat of] magic. ticle, that various kinds of mag- From both accounts of God’s ic are still widespread in Egypt dealings with Pharaoh it is evi- today. Some forms of magic are dent that he utilized a familiar more popular than others and “style” of communication (mir- have a stronger grip on people. acles) as that used by Pharaoh This article will also show that himself, in order to persuade despite the adoption of Islam in Pharaoh to release the Israel- Egypt, magic prevails, for there ites. Pharaoh could understand are still many factors that pro- and respect miracles and magic, mote and enhance magic in its so God used that form to com- various forms. Published by Digital Commons @ Andrews University, 2008 3 Journal of Adventist Mission Studies 2/2008 75 Journal of Adventist Mission Studies, Vol. 4 [2008], No. 2, Art. 7 Profile of Women Who Are Education and Involved in the Spirit World Social Status A study conducted by Dr. Another study prepared by Mohammad Abdel Azim (2004) Dr. Samya Saaty, reveals that indicates that 50 percent of 55% of the women who go to Egyptian women believe in magic magicians and Al-Zar ceremonies and superstition and believe that are educated, while 24% are able Jinn (spirits) have a direct effect read and write, with only 30% il- in their lives. Jinn, who also ap- literate. The study adds that 51% pear in the Qur’an, are “a class of of the women who attend Al-Zar spirit creatures made of fire that ceremonies and go to magicians are often, but not always, evil or are married, while 21% are spin- mischievous” (Denny 2006:406). sters (a term still used among Abdel Azim also shows that the Middle Eastern communities number of women who visit ma- which shows the importance of gicians and jugglers is double a man in a woman’s life) who are that of men. Egyptians, both men looking for husbands. Social sta- and women, spend more than ten tus is very important in the Arab billion Egyptian pounds yearly world because the community on fortune telling, magic, and looks down on the woman who Al-Zar ceremonies, and there is is divorced or unmarried. A man one juggler for every 240 persons for a woman is more important in Egypt. than education for a spinster, according to the community. Economic Standards The interesting thing about of Those Women this study shows that 57% of Numerous studies have been those women who are involved conducted in Egypt about wom- in magic and spirit practices in en with very low income. These general admitted that they have studies show that this class of not accomplished anything, women, more than any other, while 42% thought that they seeks magic and jugglery. This benefited from their experience results from the tremendous (Abdel Azim, 2004). stress and pressure which are laid upon such women. They The Origins and tend to lack any degree of self- Nature of Al-Zar confidence and feeling of worth. Al-Zar was originally a hea- Because of their extremely low then ritual which started among self-esteem, they experience a one of the African tribes. It feeling of fear. They are afraid of moved from its original source their husbands and community, in Ethiopia to and then to so they seek magic in order to Egypt and later on to the rest of bear a child or in order to remain the . The word Zar is married to their husbands. derived from the word Djar, who is a heathen god for the people https://digitalcommons.andrews.edu/jams/vol4/iss2/7 4 76 Journal of Adventist Mission Studies Al-Masih: Al-Zar in Upper Egypt: A Missiological Perspective of Kush. Al-Zar reached the a medium from her mother. If Arab world through Ethiopian the Kudia has no daughter, she slaves who came to work in the passes on her power to one of (Web 8). This tradition her assistants. The Kudia is has a strong following in Egypt able to reach all the Jinn, unlike as well as other Arab societies her assistant who is only able and involves the human prac- to reach the one Jinni who has tice of obedience to the Jinn and possessed her. their control or possession of The word Kudia is an Arabic the body. word meaning “beggar.” Once Al-Zar has a special celebra- there was a certain community tion in which women in particu- called the people of Kudia. They lar attempt to please the Jinn were known for their cunning and avoid their anger. “Attention and cleverness in obtaining is focused, rather, on establish- money from others. They of- ing a give-and-take relationship ten used blackmail to become between patients and possessing rich. It is possible that some of spirit” (Musk 2003:67). A special those people took up Al-Zar as a

Al-Zar has a special celebration in which women in particular attempt to please the Jinn and avoid their anger.

ceremony of offering sacrifices profession, thus the woman in and performing dances accom- charge of Al-Zar became known panied by vigorous and loud as Kudia. rhythms on drums is done for The Kudia holds three kinds this purpose. This performance of Al-Zar parties, a weekly party, is carried out in order to call the a yearly party, and a big party. Jinn by their names. Once the The weekly party is for the sole name of a Jinni is mentioned, purpose of pleasing the Jinn the person who has placed a and showing them respect. The curse on someone supposedly women who attend these weekly loses his or her power over the parties are Zar addicts (Abdel possessed person. Azim 2004). They believe that A woman having the title of attending Al-Zar gives them com- Kudia or Sheikha is in charge of fort, thinking that they can never carrying out the ritual of calling live without participating in it. the Jinn or trying to please them. The yearly Al-Zar is held during She is usually a black woman the month of Rajab. The Kudia who has inherited the role as holds this celebration for all Published by Digital Commons @ Andrews University, 2008 5 Journal of Adventist Mission Studies 2/2008 77 Journal of Adventist Mission Studies, Vol. 4 [2008], No. 2, Art. 7 the Jinn known to her. The ‘Big but the Kudia and her assistants Party’ is where all the combined must be wearing the required elements of Al-Zar are practiced, costumes in order to approach such as music, dance, costumes, the Jinn. During Al-Zar, men and incense, chanting, and amulets. women exchange clothes to fool The purpose of the Big Party is the Jinn or to resist and fight the to heal sick women by allowing magic (Web 8). them to know their Jinni, and to Al-Zar is widely popular and please the Jinn by offering sac- has recently been recorded on rifices (Web 8). video tapes to be distributed The instruments which are among the women (Adal 2005), used in Al-Zar are mainly drums especially in some of the villages and tambourines. It is worthy to in Egypt (Web 8). note that there is a different beat and rhythm for every Jinni (Web Assessment of Al-Zar 8). The music which is played in Islamic scholars tend to be- Al-Zar can have complete control lieve that this practice of spirit over the women who listen to it. possession (belonging to the Participants undergo a form of Jinn) is sexual, physical, and hypnotism whenever they hear spiritual, and in reality Al-Zar is a similar beat or rhythm. For ex- a mix of all three elements. The ample, a woman said, when she special attention given to the per- was relating her experience: son’s clothes, the colours, and the dances clearly reveal a sexual Often, while I’m cooking for my family, I hear a song neither on the dimension. Many unlawful and radio nor on cassette. I immediately sinful practices hide behind the switch off the fire on the stove, leave curtain of Al-Zar. Many believe the kitchen and the cooking, and that the ceremonies provide a start to dance to that song for a long way for women to release ten- time. I don’t know what the reason sion or deal with oppression from behind my behavior is (Web 9). their men. It is also a way to Every Jinni has a different make up for their sexual suffer- and specific demand to ask ing and abuse (Musk 2003:67). from the patient who has come All these emotions and desires seeking treatment including the erupt and are released during the wearing of amulets, costumes, violent dancing and the vigorous or performing specific dances. movements. There are different varieties of Al-Zar is also considered to be amulets, but the most signifi- a kind of black magic which was, cant one is the anklet amulet. until recently, part of the daily The Kudia wears a large collec- life of millions of people. Despite tion of these amulets made of the fact that black magic con- metal, shells, or plastic. Some tradicts all religious doctrines, of the costumes which the Jinn Al-Zar has become a solution for demands are highly complicated, some of the uncontrollable ma- https://digitalcommons.andrews.edu/jams/vol4/iss2/7 6 78 Journal of Adventist Mission Studies Al-Masih: Al-Zar in Upper Egypt: A Missiological Perspective terial problems such as poverty portant role in the political arena, and disease. These problems, there still is a long way to go for according to the people who at- her to reach the same level of tend Al-Zar, are caused by Jinn. education and power as men. The Thus, people must please the Egyptian woman gained the right Jinn and be reconciled with them to vote and run for public offices through Zars. in 1956. In 1957 Egyptian women In , a story is were allowed to run for parlia- told about an evil spirit that ment, thus becoming the first came upon Princess Bakhtan. Arab women to have access to People tried to cast out the evil a modern parliament. Statistics spirit from the princess’ body, show that only 40.5% of all wom- but all their endeavors were in en in Egypt have acquired some vane. The evil spirit remained kind of education. This gloomy within the body of the princess. figure puts Egypt in sixteenth This made the god Khensu, one place among other Arab women of the trinity of Thebes, go to (Web 2). Other figures show that the princess and cast out the 45% of all Egyptians are illiterate

Islamic scholars tend to believe that this practice of spirit possession (be- longing to the Jinn) is sexual, physical, and spiritual.

evil spirit. The god Khensu used with 60% of the women and 36% magic. However, the evil spirit of the men (Web 7). came out of the body of the prin- Progress in education for cess only after Khensu fulfilled women has been very slow and the demand of the evil spirit by limited during the past two cen- setting up a lavish party with turies. Egypt, for example, was loud music and offering gifts and under the British mandate and sacrifices to it (Web 9). other Arab countries were un- der colonial dominion (British Factors Contributing or French) for decades. These to the Popularity of Al-Zar foreign “powers were not inter- 1. High level of illiteracy (Web ested in expanding educational 1) and lack of knowledge (Ab- facilities or making them avail- del Azim 2004). Although the able to women and, as a result, Egyptian woman has enjoyed the illiteracy rate among women a tremendous boost during the in Egypt as well as the rest of the twentieth century in acquiring Arab world remained extremely education and in playing an im- high” (Web 5). Published by Digital Commons @ Andrews University, 2008 7 Journal of Adventist Mission Studies 2/2008 79 Journal of Adventist Mission Studies, Vol. 4 [2008], No. 2, Art. 7 As mentioned earlier, the home, you will find a horse shoe rate of illiteracy among Egyptian on the doorpost. Things like women is extremely high. Illiter- these are widespread because ate women are more naive and people believe they either bring vulnerable, are easily fooled, and them good luck or protect them tend to believe gossip. Add to from the evil eye. It seems that that the Egyptian setting where Egyptians, as well as other cul- people live in very close proxim- tures believe, to a great degree, ity with each other, which allows in superstitions and lies that are women who remain at home to far from orthodox Islamic beliefs visit each other and gossip and (Al-Sabbagh 1992:140-141). spread news. One woman may Since many, if not all, of the tell the others of Al-Zar and its women who go to Al-Zar believe supernatural benefits, and many in the existence of Jinn, they try of her neighbors and friends may to please them to avoid harm. believe her. They do this by repeating cer- Studies also show that illit- tain phrases and sayings. For erate women tend to have more example, when a little girl falls, children than educated ones, people tell her, “You fell on top of while educated women tend to your brother who is better than marry at least two years later you.” The brother in this case than uneducated ones. Educated refers to the Jinn, whom they women are more aware of the think is better than that child. economic challenges of a large They say this to please the Jinn. family, thus they are more care- Instead of running and caring ful in the area of family planning. for the fallen child, they prefer It has also been noted that men to praise the Jinn to keep them whose mothers are educated from getting upset. tend not to oppose equal po- Because of the widespread be- litical and employment rights lief in Jinn, going to Al-Zar is not for women. Quite the opposite is a strange thing to get involved in. true for men whose mothers were When you add the high illiteracy illiterate. They strongly oppose rate among Egyptian women, any involvement of women in the strange beliefs and superstitions public life (Web 5). have easily penetrated most com- 2. A strong belief in supersti- munities. Since Egyptian women tion and legends (Abdel Azim lack a general education and/or 2004 ). The belief in supersti- religious teaching, they are more tions and legends is widespread vulnerable to jugglery, black throughout the Middle East, magic, and other kinds of rituals, especially in Egypt. If you take and more easily become victims a taxi in , for example, you of those beliefs. They are also will find either a metal human more involved in various kinds palm or a blue stone hanging of magic than are men. from the mirror. If you visit a 3. Escaping reality (Ameati https://digitalcommons.andrews.edu/jams/vol4/iss2/7 8 80 Journal of Adventist Mission Studies Al-Masih: Al-Zar in Upper Egypt: A Missiological Perspective 2005). There is no doubt that the of life, then magic and Al-Zar Arab world is a man’s world. Most become an easy solution. women tend to be oppressed and 6. Plenty of idle time (Web abused. They have little to say 4) and seeking for fun (Delwani in decision making. The culture, 2005). When women are left at although changing rapidly today, home to take care of the house, identifies women as housewives they are left with long hours of who stay at home to take care idle time with little to occupy of the household chores and their minds. Because of all the to raise children. They are not restrictions imposed on them allowed to get involved in other by their culture, they cannot affairs outside their homes. To do much except see other wives escape this gloomy reality, some and female neighbors who often women try to find something to encourage each other to go to lift their morale. What could be Al-Zar, not necessarily to find a better than Al-Zar. solution for a problem, but only 4. Belief in rumors (Abdel to please the Jinn or to enjoy Azim 2004). Most people who themselves (Abdel Azim 2004).

When knowledge, science, technol- ogy, and development cannot solve the problems of life, then magic and Al-Zar become an easy solution.

visit Al-Zar are naive and gull- 7. A way to unload and talk ible and are easily fooled. They about personal problems and believe in rumors that say that secrets. Some women believe Al- the Al-Zar ceremony helped or Zar helps to treat depression for healed someone. Because most those women who think they can have not had no longer find a suitable friend the chance to receive any kind or relative in whom to confide. of education, they get their in- They believe that relationships formation from other women like today are established only for themselves and easily fall victim personal gain. Since going to a to the rumors that circulate in psychiatrist in the Middle East is their communities. not popular, women prefer to go 5. Magic and Al-Zar are seen to Al-Zar. “If women are worried, as an easy way to solve problems or under some kind of emotional and conflicts. When knowledge, strain, Al-Zar ceremony will help science, technology, and develop- them to relax and be at peace. If ment cannot solve the problems they have a guilty conscience, Published by Digital Commons @ Andrews University, 2008 9 Journal of Adventist Mission Studies 2/2008 81 Journal of Adventist Mission Studies, Vol. 4 [2008], No. 2, Art. 7 the blame can be transferred, at 10. Treating incurable ill- least temporarily, to the Jinn of nesses. Many women go to Al-Zar Al-Zar. Certain social pressures to treat hysteria by engaging in also find release in the inten- violent dancing, loud chanting, sive group interaction. In some and repeating certain phrases instances, it would appear that to cast out evil spirits. They also Al-Zar ceremony provides an ef- believe that Al-Zar ceremonies fective means of identifying and can treat many other incurable treating actual mental illnesses” diseases, whether psychological (Musk 2003:268). or physical. Dr. Abdul Rahman Women are also more emo- Isawi stated in one of his reports tionally sensitive than men are, that “20% believed in the ef- thus they tend to share their fectiveness of Al-Zar in healing feelings with anyone who comes incurable diseases” (Web 8). their way, allowing the magician A story is told about a young or the juggler to take advantage man who woke up one morning of their vulnerability and deceive with a severe pain in his back. her with his bewitching solu- The doctors could not find a rea- tions. son for his pain, so his mother 8. A blurred and confused un- arranged to have a Zar ceremony derstanding of Islam (Abdel Azim for his healing. When the women 2004). Poor illiterate women do started dancing, one of them not and cannot read the Qur’an, stopped and approached the the Hadith, or any other religious young man telling him, “Why did books. They usually rely on their you throw a stone at them?” The husbands and on cultural tradi- young man did not understand tions for spiritual knowledge. An what the woman was talking illiterate woman is in most cases about, so she lead the people to married to a poor uneducated the back yard of his house and man as well. Therefore, she has told him what he had done. Then no one to teach her the true the young man remembered that doctrines and beliefs of Islam. he had thrown a stone which Her understanding of Islam is according to the Shaikha (Ku- blurred and mixed with other dia) fell on one of the Jinn, who superstitions, for folk Islam is sought revenge by causing the widespread in the Middle East. pain in his back. 9. Fear of the unknown and The Shaikha asked the Jinni the future. Women by nature are for forgiveness and slaughtered more afraid of the unknown than a hen to please the spirit. The men are. They want to know the next day the young man woke future and be secure from the un- up as if nothing had happened known. Al-Zar fills this need by of- (Adal 2005). fering an answer to the unknown 11. Solution for barren wives. or satisfying their eagerness to do When a bride is unable to be- something to prevent evil. come pregnant with a child, she https://digitalcommons.andrews.edu/jams/vol4/iss2/7 10 82 Journal of Adventist Mission Studies Al-Masih: Al-Zar in Upper Egypt: A Missiological Perspective goes to Al-Zar for a solution. She who had never married despite believes that a session of Al-Zar the fact that many men came will allow her to bear children. to propose to her. She had been engaged many times, but A university student, married for five years, had not given birth to any just before the marriage, her children. The doctors assured her wedding was cancelled for no that there was nothing physically obvious reason! Therefore the wrong with her, but they could not mother, along with her daugh- help her. Therefore, she went to Al- ter, attended Al-Zar seeking a Zar to find a solution to her problem. solution (Delwani 2005). When the girl was asked whether However, some women do she thought she would get pregnant, not have any social, physical, or she replied, “I don’t believe in Jinn psychological problem, but they and magic, but when I heard about Al-Zar other ladies getting pregnant, I was still go to just to please the motivated to come and attend Al-Zar” Jinn and associate and be close (Abdel Azim 2004). to them. From the above factors, it is From this simple story, we clear that some women will find can see that even educated in Al-Zar a solution to their needs

When a bride is unable to become pregnant with a child, she goes to Al-Zar for a solution. She believes that a session of Al-Zar will allow her to bear children.

women, out of desperation, do go and problems. Some women par- to Al-Zar although they may not ticipate even when they do not necessarily believe in it. believe in the ritual, but in their 12. Other social, marital, and desperation they seek answers economical reasons (Delwani through magic. 2005). A woman may want to keep her husband from marrying Problems Resulting from a second wife, or she may want to Visiting Al-Zar harm other women, or she may A recent report from the Egyp- desire to find a husband, or to tian security reveals that ask for protection or success for the most frequent problems her children, so she participates which women face when they go in Al-Zar. to Al-Zar are rape, confiscation The story is told of an illiter- of jewelry, and loss of money. In ate village woman in Egypt who a few instances, there have also had a thirty-year-old daughter been cases of murder (Abdel Azim Published by Digital Commons @ Andrews University, 2008 11 Journal of Adventist Mission Studies 2/2008 83 Journal of Adventist Mission Studies, Vol. 4 [2008], No. 2, Art. 7 2004). One example tells of four to act normal. Now, whenever the men who tied up a woman patient patient feels nervous or aggres- and beat her up with clubs until sive, she attends a Zar ceremony” she died. When the men were in- (Musk 2003:130, 131). terrogated, their excuse was that Many women use Zars as an they were trying to cast out the excuse to practice things that are evil spirit from her. They went on forbidden by both their culture to say that the evil spirit came out and their religion such as deviant of the woman when she died and sexual practices and drug use— possessed another woman. They things that cause significant tried to follow the other woman problems that then have to be to cast the Jinni out of her too, dealt with. but the police intervened or the second woman would have prob- The Position of Islam ably died as well (Web 8). about Al-Zar In Bill Musk’s book Touching Orthodox Islam strongly op- the Soul of Islam, he tells a story poses any form of magic or su- about a woman who eventually perstition. The Qur’an says, found herself addicted to Zars. “A woman in her thirties, at the age They followed what the evil ones of twelve, was hit by her brother gave out (falsely) against the power of ; the blasphemers were in the privacy of her home. As a not Solomon but the evil ones teach- result of the blow she felt nause- ing men magic and such things as ated, her face was swollen, her came down at Babylon to the angels eyes stared, and she refused food. Harut and Marut. But neither of these A shaik consulted by her mother taught anyone (such things) without attributed the child’s condition saying: “We are only for trial so do to possession by a rieh (spirit of a not blaspheme.” They learned from bathroom) and recommended that them the means to sow discord be- the girl attend a Zar. The mother tween man and wife. But they could not thus harm anyone except by Al- refused to comply with his advice, lah’s permission. And they learned however, and the girl’s sickness what harmed them not what profited grew worse daily. Often she felt them. And they knew that the buy- that people were jumping on her ers of (magic) would have no share when she was in the bathroom. in the happiness of the Hereafter. Finally, the girl’s grandmother And vile was the price for which took her to a Zar, and for three they did sell their souls if they but consecutive weeks thereafter the knew!”(Surahhhh 2:102). girl visited Mari Guirguis and Islam’s prophet Muhammad Amir Tadros Churches as the considered magic as one of the Al-Zar practitioner had ordered, great sins which destroys na- running about kissing the crosses tions and individuals and harms and statues each time. After people here on earth as well as completing the church visits, she at the end of time. Islam teaches regained her appetite and began that those who practice magic https://digitalcommons.andrews.edu/jams/vol4/iss2/7 12 84 Journal of Adventist Mission Studies Al-Masih: Al-Zar in Upper Egypt: A Missiological Perspective will not enter heaven, do not Although neither the Qur’an belong to the community of the nor the Hadith speak about Al-Zar believers, and will have their by name, it is evident that Islam prayers rejected. clearly forbids all the practices Muslim scholars consider that go on in connection with magic as Kufr (unbelief or infidel- it. It is certain that if Al-Zar was ity) or leading to it. Islam forbids practiced at the time of the proph- Muslims to go to fortunetellers et Muhammad he would have to ask about the secrets of the strongly condemned it since it future and forbids them from involves communicating with Jinn using magic or magicians to and evil spirits, allows women to treat any kind of illness or to worship other gods beside Allah, solve any difficult problem in life. which is considered shirk. It also “Say: None in the heavens or on involves slaughtering sacrifices for earth except Allah knows what Jinn rather than for God, wearing is hidden: nor can they perceive certain amulets, rings, clothes, when they shall be raised up [for and colors to prevent their anger Judgment]” (Surahhhh An-Naml and harm, which is kufr because

Islam’s prophet Muhammad consid- ered magic as one of the great sins which destroys nations and individuals.

27: 65; Al Kardawi 1994:222). by doing so people show they An Egyptian Muslim writer by fear Jinn more than they do God, the name of Hamdi Rizk wrote which places Jinn at an elevated the following: level higher than God. If we follow the news about magic and juggling in our Arab and Muslim Relating to Al-Zar from a countries we will discover that the Missiological Perspective issue is not any less tragic than what As this article has shown, is taking place in France, America, ministry in a Muslim context, Germany or other countries. Our particularly among women, will Islamic land should be different from very likely bring people face to those. Magicians and fortunetellers face with Al-Zar. This is a complex should find no market among Mus- and difficult practice to deal with lims where our religion condemns effectively from the point of view and forbids it, and considers it among the greater sins. Magic goes of the women involved and the further than that and seeks the devil Seventh-day Adventist Church’s for assistance and worship, which perspective on spiritualism. It is is considered Shirk [polytheism or beyond the scope of this paper idolatry] (Web 6). to deal with these issues in any Published by Digital Commons @ Andrews University, 2008 13 Journal of Adventist Mission Studies 2/2008 85 Journal of Adventist Mission Studies, Vol. 4 [2008], No. 2, Art. 7 depth. However, a few comments lical functional substitute for this will hopefully inspire further aspect would be a challenge. study into this complex issue. Knowing and meeting the Musk offers some useful in- needs of the women who resort sights when he says to Al-Zar is very essential if a lasting solution is to be found. exorcism of the spirits possessing Muslim women in their Zar ritu- If the evil spirits who possess a als by a Christian missionary . . . woman would be exorcized, or would leave a large gap in the social when dealing with habits that are and psychological make-up of the under the control of Satan, it is women’s world. As much atten- important that the void caused tion would need to be paid to the by casting out the evil spirits be discovery of alternative Christian replaced with God’s presence. customs that fulfill women, as to the spiritual confrontation involved Without a vital connection with God, in the encounter itself. Sensitivity through the surrender of ourselves to the unspoken needs beneath the to Him moment by moment, we shall surface of the Zar ritual will assist be overcome. Without a personal the Christian missionary both in ad- acquaintance with Christ and a dressing the demonic in the Muslim continual communion, we are at the women’s world, and also in providing mercy of the enemy and shall do his meaningful alternative expressions biding in the end (White 1990:118, for her social, psychological and 119). spiritual longings (2003:268-9). Exorcism by itself is not Providing a suitable alternative enough to free the soul from the is very important, but it should devil’s prison. Each person must happen under the influence and surrender completely to Christ. leading of the Holy Spirit. Other When this happens, Christians might not face as much a new power takes possession of the difficulty in finding alternatives new heart. . . . A soul thus kept in as Seventh-day Adventists, be- possession by the heavenly agen- cause Adventists must take into cies is impregnable to the assaults consideration all the biblical and of Satan. But, unless we do yield denominational beliefs and doc- ourselves to the control of Christ, trines. Music, for example, is one we shall be dominated by the wicked of the things that might be a chal- one. . . . The only defense against lenge. In the book, Seventh-day evil is the indwelling of Christ in the Adventists Believe, it says that, heart through faith in His righteous- ness (White 1990:180). “Music is a gift of God to inspire pure, noble and elevate thoughts. Only Christ’s power can fill . . . Debased music . . . destroys the gap in anyone’s life and help the rhythm of the soul and breaks a person remain free from the down morality” (1988:284). The power and influence of evil spir- music in Al-Zar produces the its. When Christ is in the heart, trance and motivates suggestive if the unclean spirits come back, sexual movements. Finding a bib- they will not find the heart empty https://digitalcommons.andrews.edu/jams/vol4/iss2/7 14 86 Journal of Adventist Mission Studies Al-Masih: Al-Zar in Upper Egypt: A Missiological Perspective so will not be able to possess it to refuse to accept the reality of again (Matt 12:43-45). having incurable illnesses, being infertile, losing a husband, not Conclusion being able to find a husband, and As has been noted in this ar- many other issues that they face ticle, magic has existed for thou- in their daily lives. sands of years and is affirmed in This gloomy picture of the both the Bible and the Qur’an. involvement of Egyptian women History has also confirmed the in the spirit world will not change Egyptian people’s involvement unless special attention will in magic in the past. Because be given to women from child- magic is deeply rooted in their hood. Each girl should be fully history, customs, and culture, equipped to carry different re- various kinds of magic are still sponsibilities knowing that she found in the everyday lives of has a role in building her com- ordinary people. Women seem munity and lessening its misery. particularly susceptible to the She should be educated morally, enticements of Al-Zar because socially, spiritually, physically, for many it is a way of escaping and legally, so she can contribute the reality that oppresses them to society in a positive way (Fadl in the Middle East. When women 2001). are not involved in other activities Superstitions and Al-Zar in outside their homes, they search particular are weapons aimed at for something that will take them the helpless. Setting women free away from their gloomy reality. will only happen through educa- Desperation for something new tion, worship, and the power of drives them to believe gossip the Holy Spirit and when the and rumors that often lead to manifestation of Jesus Christ involvement with spiritualistic enters the lives of those who forces, especially if there is a hint have been trapped by magic and of a promise for solutions to their Al-Zar. problems and misery. Since science, knowledge, Works Cited and technology do not provide Abdel Azim, Muhammad. 2004. a solution for many everyday Why women are attracted to problems, Egyptian women cling magic. www.islamonline to magic instead as the only .net/arabic/adam/2003/11/ article14.shtml (accessed 3 resource that promises to ful- March 2004). fill their needs. Unfortunately, Adal, Shahion. 2005. Al-Zar. www. many Muslim women engage in akhbarelyom.org.eg/akher- forbidden practices like Al-Zar saa/issues/3512/0404.html because they do not know their (accessed April 2005). Qur’an. Their religious illiteracy Al Kardawi, Yousif. 1994. Al halal leads them to fear the future and wal haram in Islam. Beirut, the unknown and drives them Lebanon: Al Maktab Al-Islami. Published by Digital Commons @ Andrews University, 2008 15 Journal of Adventist Mission Studies 2/2008 87 Journal of Adventist Mission Studies, Vol. 4 [2008], No. 2, Art. 7 Al-Sabbagh, Muhammad. 1992. ______. 2003a. Magic in ancient The human in the Qur’an. Egypt. Austin, TX: University Beirut, Lebanon: Maktab Al- of Texas Press. Islami. Rawi, Sahih Albikh. How to cast Ameati, Khadija. 2005. Magic in out magic – Kitab al Tob North (). www. (Medical book). www.al-eman islamonline.net/arabic/ .com/hadeeth/viewchp adam/2003/12/article01 .asp?BID=13&CID=163#s49 .shtml (accessed 13 January (accessed April 2005). 2005). Web 1. www.adabihail.gov.sa/pag- Delwani, Tarek. 2005. Jordanians es.phb?pageid=63 (accessed go after buying the unknown. 13 January 2005). www.islamonline.net/arabic/ Web 2. www.aljazeera.net/ adam/2003/10/article07 programs/no_limits/ .shtml (accessed 13 January articles/2000/12/12-15-3htm 2005). (accessed 3 March 2004). Denny, Frederick Mathewson. Web 3. www.aljazeera.net/ 2006. An Introduction to Islam. programsunder-scope/ar- 3rd ed. Upper Saddle, NJ: ticles/2002/7/7/32-1.htm Pearson Prentice Hall. (accessed 13 January 2005). Encyclopedia Britannica. S.v. Web 4. www.amanjordan.org/ Magic. www.britannica.com aman_studies/wmview (accessed 4 January 2008) .php?artID=338 (accessed 20 Fadl, Muhammad Allah. 2001. April 2005). Islamic meditations about Web 5. www.library.cornell.edu/ women. Beirut, Lebanon: Dar collder/mideast/awomeduc Al Malak. .htm (accessed 2 March Hiebert, Paul G., Daniel Shaw, and 2004). Tite Tienou. 1999. Under- Web 6. www.magicdestroy.com/ standing folk religion. Grand realhistory.htm (accessed 8 Rapids, MI: Baker Books. March 2004). Ministerial Association, General Web 7. www.undp.org.eg/arabic/ Conference of Seventh-day egypt.html (accessed 20 April Adventists. 1988. Seventh-day 2005). Adventists believe. Hager- Web 8. Al-Zar: How to treat the stown, MD: Review and Her- evil eye and the Jinn. www. ald Publishing Association. khayma.com/roqia/zar2.htm Musk, Bill. 1995. Touching the soul (accessed 30 March 2005). of Islam. London: Monarch Web 9. Al-Zar: Journey to the world Books. of magic. www.middle-east- ______. 2003. The unseen face online.com/egypt/?id=20202 of Islam. London: Monarch (accessed 8 March 2004). Books. White, E. G. 1990. Desire of ages. Pinch, Geraldine. 2003. Ancient Boise, ID: Pacific Press. Egyptian magic. www.bbc. Wikipedia. S.v. Magic. http:// co.uk/history/ancient/egyp- en.wikipedia.org (accessed 4 tians/magic_01.shtml (ac- January 2008). cessed 9 March 2004). https://digitalcommons.andrews.edu/jams/vol4/iss2/7 16 88 Journal of Adventist Mission Studies