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Belief and practice in magic in Islam is "widespread and pervasive" [1] and a "vital element of everyday life and practice", both historically and currently in Islamic culture. [2] While scholars generally agree that the Quranic term siḥr, (usually defined as magic) is forbidden in Islam, there is less agreement on how siḥr is defined. [3]
Given the moral ambivalence ascribed to supernatural agents in Islamic tradition, exorcisms can be addressed to both good and evil spirits. [6] Jinn are thought to be able to enter and physically possess people for various reasons, while devils (shayāṭīn) assault the heart (qalb) and attempt to turn their victims to evil. [7]
Divination and magic in Islam encompass a wide range of practices, including black magic, warding off the evil eye, the production of amulets and other magical equipment, evocation, casting lots, and astrology. [18] Legitimacy of practising magic is disputed. Most Islamic traditions distinguish between good magic and black magic.
Miracles in Islam play less of an evidentiary role. [30] The Quran is considered the main miracle of the Prophet Muhammad, though the Quran mentions miracles like Jesus talking in infancy. [30] In Sunni Islam, karamat [31] refers to supernatural wonders performed by Muslim saints.
Magic (personified as the god heka) was an integral part of religion and culture which is known to us through a substantial corpus of texts which are products of the Egyptian tradition. [10] While the category magic has been contentious for modern Egyptology, there is clear support for its applicability from ancient terminology. [11]
In Islamic folklore, the afarit became a class of chthonic spirits, inhabiting the layers of the seven earths, [16] [17] generally ruthless and wicked, formed out of smoke and fire. [ b ] [ 18 ] Despite their negative depictions and affiliation to the nether regions, afarit are not fundamentally evil on a moral plane; they might even carry out ...
In his book, Cook discusses Islamic and Western concepts of right and wrong after establishing the distinction between rescuing and prohibiting wrong. Both Islamic and Western civilizations condemn wrongs that cause harm to others; nevertheless, Islam considers wrongs against individuals as well as wrongs against God.
Although most common translations of maʿrūf is "good" and munkar "evil", the words used for good and evil in Islamic philosophy are ḥusn and qubh. In its most common usage, maʿrūf is "in accordance with the custom", while munkar (singular nukr), which has no place in the custom, is the opposite. [13]