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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.
Shayateen, evil spirits, tempting humans into sin. Usually the offspring of Iblis, sometimes spirits cast out of heaven. (Genie or Devils) Sila, shape-shifter, often female. Like ghoul, they try to seduce travellers to leave the road and assault them later. They can not shift their hooves. (Genie)
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.
In Islamic thought, evil is considered to be movement away from good, and God created this possibility so that humans are able to recognize good. [228] In contrast, angels are unable to move away from good, therefore angels generally rank lower than humans as they have reached heaven because they lack the ability to perceive the world as humans ...
By the 13th century, most Islamic scholars started to reject it on the basis of it being inconsistent with the theological principle of 'iṣmat al-anbiyā (impeccability of the prophets) and the methodological principle of isnad-criticism. [1] According to some Islamic traditions, God sent Satan as a tempter to test the audience.
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]