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Al-Zar in Upper Egypt: a Missiological Perspective

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Al-Zar in Upper Egypt: a Missiological Perspective Al-Masih: Al-Zar in Upper Egypt: 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 Arabic 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 Middle East. 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 Egyptians 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- Pharaoh 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 pharaohs 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.
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