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Mu'aqqibat or Hafaza (The Protectors/Guardian angel), protect from demons and devils, bring down blessings. [33] (Angels) Muwakkil, ambiguous beings, at times described as angels and sometimes as jinn. They are said to guard the names of God and assist pious people who perform dhikr. Probably deriving from Medieval cosmographic and esoteric ...
Yet, not all mental-illnesses are attributed to demons, rather demons are believed to cause such symptoms. [11]: 54 Belief in Jinn-possession is not only prevalent in Middle-Eastern countries, such as Saudi Arabia, [12] but also among Muslims in Great Britain. [13] Belief in demonic possession also prevails among educated people. [12] [14] [15]
Superstition in Pakistan (Urdu: پاکستانی توهم پرستی) is widespread and many adverse events are attributed to the supernatural effect. [1] [2] Superstition is a belief in supernatural causality: that one event leads to the cause of another without any physical process linking the two events, such as astrology, omens, witchcraft, etc., that contradicts natural science. [3]
People, especially children and young girls, wear taʿwiz (amulets) (Urdu: تعویز, Hindi: तावीज़) to ward off the evil eye. Spells, incantations and curses could also result in ghouls or churel (Urdu: چڑیل, Hindi: चुड़ैल) haunting a person. [citation needed]
The Legend of Churel supposedly originated from Persia where they were described as being the spirits of women who died with "grossly unsatisfied desires". [4]In South-East Asia, the Churel is the ghost of a woman who either died during childbirth, while she was pregnant, or during the prescribed "period of impurity".
In Islamic traditions, Iblīs is known by many alternative names or titles, such as Abū Murrah (Arabic: أَبُو مُرَّة, "Father of Bitterness") as the name stems from the word "murr" – meaning "bitter", ‘aduww Allāh or ‘aduwallah (Arabic: عُدُوّ الله, "enemy or foe" of God) [10] and Abū Al-Harith (Arabic: أَبُو الْحَارِث, "the father of the plowmen").
The Dajjal will imitate the miracles performed by ʿĪsā, such as healing the sick and raising the dead, the latter done with the aid of demons (Shayāṭīn). He will deceive many people, such as weavers, magicians, half-castes, and children of prostitutes, but the majority of his followers will be Jews. [3]
Furthermore, the demon considers it ashamed to present as a fairy in the first place. Māhān is saved when the rooster sounds in the morning and everything demonic vanishes. [35] Nizami notes that the meaning of the story is that the ifrit is the consequence of Māhān's moral transgression.