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I write about jinn in this article so read and if any comments pls let me know thanks Dear Reader i want opion about this story if you know about anythink so please write to me thanks Scribd reader
Citation preview
1
The Jinn
Invitation to Islam issue 4 January 1998
Throughout history man has always had a deep attraction for the supernatural and the
unseen The existence of a world parallel to our own has always fascinated people This world
is commonly referred to as the spirit world and almost every set of people have some
concept of one With some people these spirits are no more then the souls of dead people-
or ghosts With others spirits are either the forces of good or the forces of evil - both
battling against one another to gain influence over humanity However both of these
explanations are more in tune with folk tales and fantasy The true explanation of such a
world comes from Islam Like every other way Islam also claims to explain this realm of the
unseen It is from this realm that Islam explains to us about the world of the Jinn The
Islamic explanation of the Jinn provides us with so many answers to modem day mysteries
Without the knowledge of this world the Muslims would become like the non-Muslims and be
running around looking for any old answer to come their way So who or what are the Jinn
Existence
The Jinn are beings created with free will living on earth in a world parallel to mankind The
Arabic word Jinn is from the verb Janna which means to hide or conceal Thus they are
physically invisible from man as their description suggests This invisibility is one of the
reasons why some people have denied their existence However (as will be seen) the affect
which the world of the Jinn has upon our world is enough to refute this modern denial of
one of Allahs creation The origins of the Jinn can be traced from the Quran and the
Sunnah Allah says
Indeed We created man from dried clay of black smooth mud And We created the Jinn
before that from the smokeless flame of fire
[Surah Al-Hijr 1526-27]
Thus the Jinn were created before man As for their physical origin then the Prophet
(salAllahu alayhi wasalam) has confirmed the above verse when he said The Angels were
created from light and the Jinn from smokeless fire [1] It is this description of the Jinn
which tells us so much about them Because they were created from fire their nature has
generally been fiery and thus their relationship with man has been built upon this Like
humans they too are required to worship Allah and follow Islam Their purpose in life is
exactly the same as ours as Allah says
I did not create the Jinn and mankind except to worship Me
[Surah Ad-Dhariyat 5156]
Jinns can thus be Muslims or non-Muslims However due to their fiery nature the majority
of them are non-Muslims All these non-Muslim Jinns form a part of the army of the most
famous Jinn Iblis- the Shaitan[2] Consequently these disbelieving Jinns are also called
Shaitans (devils) As for the Jinns who become Muslims then the first of them did so in the
2
time of the Prophet (salAllahu alayhi wasalam) when a group of them were amazed by the
recitation of the Quran Allah orders the Prophet to tell the people of this event
Say (O Muhammad) It has been revealed to me that a group of Jinn listened and said
Indeed we have heard a marvellous Quran It guides unto righteousness so we have
believed in it and we will never make partners with our lord
[Surah Al-Jinn 721-2]
In many aspects of their world the Jinn are very similar to us They eat and drink they
marry have children and they die The life span however is far greater then ours Like us
they will also be subject to a Final Reckoning by Allah the Most High They will be present
with mankind on the Day of Judgement and will either go to Paradise or Hell
Abilities
That which clearly distinguishes the Jinn from mankind are their powers and abilities Allah
has given them these powers as a test for them If they oppress others with them then
they will be held accountable By knowing of their powers we can often make sense of much
of the mysteries which go on around us One of the powers of the Jinn is that they are able
to take on any physical form they like Thus they can appear as humans animals trees and
anything else Over the last few years the interest in the subject of aliens and UFOs has
become heightened Programmes such as the X-files and the Outer limits have increased the
popularity of the theory that aliens exist Thousands of people have sighted strange looking
creatures all over the world These sightings however have still not proven substantially
that aliens exist Rather - and it seems more plausible all the sightings of such creatures
were just Jinns parading in different forms So the next time you see something that looks
like ET its most probably just a wicked Jinn trying to scare and confuse you
The ability to possess and take over the minds and bodies of other creatures is also a power
which the Jinn have utilised greatly over the centuries This however is something which
has been prohibited to them as it is a great oppression to possess another being Human
possession is something which has always brought about great attention But the true
knowledge of this subject is rare amongst the people Over the last 3 decades the subject
of possession has become very commercialised During the 70s films such as The Exorcist and Rosemarys Baby were used to educate people about possession However because such
institutions (the film industry) were heavily influenced by Christianity knowledge of the
subject was non-existent Rather then educate people about Jinn possession films such as
The Exorcist just tended to scare the living daylights out of us[3] Only through Islam can
we understand such a phenomena We know as Muslims that Jinns possess people for many
reasons Sometimes it is because the Jinn or its family has been hurt accidentally It could
be because the Jinn has fallen in love with the person However most of the time possession
occurs because the Jinn is simply malicious and wicked For this reason we have been told by
the Prophet (salAllahu alayhi wasalam) not to loiter in those places where the Jinns reside
eg graveyards ruins deserts market places etc We have also been commanded to recite
the Quran frequently in our houses as the Prophet (salAllahu alayhi wasalam) said Indeed
3
the shaytan flees from the house in which Surah Al-Baqarah (the 2nd chapter of the
Quran) is recited[4]
If a person does become possessed then the name of Allah has to be used in expelling the
Jinn If we look at the practice of the Prophet and his companions we find many duas
(supplications) to exorcise the Jinn All these duas invoke Allah to help the possessed
person How contrary this is to many modern-day exorcists Many exorcists Muslim and non-
Muslim often invoke the names of others besides Allah to exorcise the Jinn[5] When the
Jinn does leave these people believe that their way was successful However this is a ploy
of the Jinn as it knows that if it obeys the exorcist then it has succeeded in making him
worship others besides Allah ie commit shirk The Jinn often returns when the exorcist
leaves as it knows that nothing except the words of Allah can stop it from oppressing
others
The Occult
Through their powers of flying and invisibility the Jinn are the chief component in occult
activities Voodoo Black magic Poltergeists Witchcraft and Mediums can all be explained
through the world of the Jinn Likewise so can the illusions and feats of magicians Because
the Jinn can traverse huge distances over a matter of seconds their value to magicians is
great In return for helping them in their magic the Jinns often ask for the magicians to
sell their souls to them and even to Iblis Thus the magicians take the Jinn and Iblis as lords
besides Allah In our day some of the feats performed by magicians and entertainers are
without doubt from the assistance of the Jinn Making the Statue of Liberty disappear
flying across the Grand Canyon and retrieving a ship from the Bermuda Triangle[7] have all
been done by the Jewish magician David Copperfield There is NO way that a man could do
such things without the assistance of the Jinn It would not be surprising therefore if
David Copperfield had sold his soul to Iblis himself Because of their involvement with the
Jinn and its result in shirk the Prophet (salAllahu alayhi wasalam) said The prescribed
punishment for the magician is that he be executed by the sword [8] Some may argue that
this is barbaric but if the likes of David Copperfield truly had powers then they could just
put their heads back on again
One of the most frequent activities associated with the Jinn is fortune telling Before the
advent of the Prophet (salAllahu alayhi wasalam) fortune-tellers and soothsayers were wide
spread These people would use their associates from the Jinn to find out about the future
The Jinns would go to the lowest heaven and listen to the Angels conversing amongst
themselves about events of the Future which they heard from Allah The Jinns would then
inform the fortune-tellers This is why before the time of the Prophet (salAllahu alayhi
wasalam) many fortune-tellers were very accurate in their predictions However upon the
Prophets arrival the heavens were guarded intensely by the Angels and any Jinn who tried
to listen was attacked by meteors (shooting stars)
4
And We have guarded it (the heavens) from every accursed devil except one who is able to
snatch a hearing and he is pursued by a brightly burning flame
[Surah Al-Hijr 1518]
The Prophet (salAllahu alayhi wasalam) also said They (the Jinn) would pass the information
back down until it reaches the lips of a magician or forrtune-teller Sometimes a meteor
would overtake them before they could pass it on If they passed it on before being struck
they would add to it a hundred lies [9] Thus it is clear from this as to how fortune-tellers
get predictions of the future right It is also evident as to why they get so many wrong Men
like Nostradamus[10] are an example as some of his predictions of the future were correct
whilst many were completely wrong Unfortunately the amount of fortune telling which
occurs amongst the Muslims is also increasing By visiting Muslim lands such as Morocco one
is able to see as to how much inter Jinn-fortune-teller activity there really is If you look up
at the sky on a clear night in Morocco you will see the heavens ablaze with shooting stars A
clear display of the devils being chased away from the heavens
Fortune-tellers also operate through the Qareen The Qareen is the Jinn companion which is
assigned to every human being It is this Jinn which whispers to our base desires and
constantly tries to divert us from righteousness The Prophet (salAllahu alayhi wasalam)
said Everyone of you has been assigned a companion from the Jinn The companions asked
Even you O Messenger of Allah And the Prophet replied Even me except that Allah has
helped me against him and he has submitted Now he only tells me to do good [11] Because
the Qareen is with a person all his life it knows all that has happened to the person from
the cradle to the grave By making contact with the Qareen the fortune-teller is thus able
to make out that it is he who knows about the person He looks in his crystal ball or the palm
of a person and proceeds to amaze him with knowledge which no one else knows[12] The
severity of going to a fortune-teller is such that the Prophet (salAllahu alayhi wasalam) said
The prayer of one who approaches a fortune-teller and asks him about anything will not be
accepted for forty days or nights [13] and Whosoever approaches a fortune-teller and
believes in what he says has disbelieved in what was revealed to Muhammed [14]
The effects of the Jinn are not just limited to fortune-tellers Other activities such as
oujia boards and seances which are used to contact the dead are manipulated by the Jinn
Are you there Charlie Speak to us Charlie are the sort of words spoken by anxious
relatives (names are obviously different) seeking to make contact with their loved ones And
it is when the Jinn starts to talk and communicate as Charlie that the people are truly
fooled[15]
One of the biggest manipulations of the Jinn is through visions Through these visions the
Jinns are more likely to lead people away from the worship of Allah then any other way
When a person sees a vision in front of his eyes it is something which is very hard to explain
away Only by having knowledge of the world of the Jinn and conviction in Allah can a person
fight such a trial The countless numbers of visions of Jesus Christ and the Virgin Mary over
the centuries has been a popular choice for the devils It almost seems as if leading
Christians astray is the most easiest trick for the Jinns Not only are Christians fooled by
these visions but often the Jinns possess and begin to talk from their voices To the
5
Christians this is known as the tongues of the Angels and thus a proof for their faith
However the amount of unintelligible nonsense and rubbish which is heard is a clear proof
that this is in fact the tongues of the devils For other people visions of their parents or
relatives are commonplace By taking on the form of peoples parents the Jinns can convince
people that the souls of dead people still mix with the people of the earth This is why so
many people believe in ghosts
The onslaught of satanic visions has also hit the Muslims Many Muslims claim to have seen
visions of the Prophet Muhammed (salAllahu alayhi wasalam) and even Allah By doing this
Shaitan is able to lead astray the weak Muslims Through such visions Muslims are often
told that the commands of Islam are not applicable to them The Jinns tell them that
Prayer Fasting Hajj etc are not obligatory for them It is a great deception and
unfortunately one which has been very effective The extent of satanic visions still
continues to this day The recent death of Diana Princess of Wales sparked off great love
and adoration for this woman In fact the grief of the British people was such that it was
as if Diana was something divine No sooner had the mourning of Diana reached its peak that
visions of her were already being seen at Hampton Court Palace If these visions did occur
the desire of Iblis and his army of Jinn to capitalise on this event was evident Such visions
are clear attempts by Iblis to lead mankind away from the path of Allah [16]
The world of the Jinn is one which is both sinister and intriguing By knowing of this world
we can explain many of the mysteries and issues which bother us By doing this we can avoid
the extremes which the people have gone to nothing being more extreme then worshipping
others besides Allah By learning the Tawheed of Allah we defend ourselves from these
hidden allies of Iblis
Indeed he (Iblis) and his tribe watch you from a position where you cannot see them
[Surah Al-Araf 727]
Maybe there is a Jinn sitting in the corner of your room right now or even one behind you
If so then how will you deal with this creation of Allah Learn Islam properly and you will be
able to deal with all of Allahs creation - and not just the Jinn By becoming true Muslims
and followers of Islam the fear of Iblis Jinns and anything else will leave us - nothing will
touch the Believer unless Allah wills
6
Footnotes
1 Reported by Muslim - Eng Trans Vol 4 p1540 No7134
2 It must be remembered that Iblis is a Jinn and not an Angel The concept of the Devil being a
fallen Angel is from Christianity and not Islam
3 In fact when The Exorcist was first shown on cinema it was so scary that many people
fainted and one even died
4 Authentic - Reported by Tirmidhi
5 Whilst Christians invoke the name of Jesus many Muslims invoke the name of pious Muslim
saints The rituals which are conducted by many Muslims are more akin to voodoo then the
exorcism practised by the Prophet and his companions
drank the Whiskey Suffice to say the woman was kicked out of India
6The ship which was recovered was more then 50 years old It subsequently caught alight and
was conveniently destroyed
7 Authentic - Reported by Tirmidhi
8 Reported by Bukhari - Eng Trans Vol7 p439 No657
9 Michel de Nostradamus was a famous French soothsayer of the 16th century
10 Reported by Muslim - Eng Trans Vol4 p1472 No6757
11 The classic example of how fortune tellers can be wrong is the case of Diana Princess of
Wales and Dodi Fayed Both went to see a fortune teller who told Diana that she would live a
long and happy life A few weeks later on August 31st 1997 Diana and Dodi Fayed were dead
After this the fortune tellers flew for cover as their evil art showed its decadence
12 Reported by Muslim - Eng Trans Vol4 p1211 No5540
13Authentic - Reported by Ahmed
14 Ouija boards are so misleading that people have even managed to get in touch with the spirit
of Jack the Ripper
15Informative books on the world of the Jinn is Ibn Taymeeyahs Essay on the Jinn translated
by Abu Ameenah Bilal Phillips and The jinn in the Quran and Sunnah by Mustafa Ashour
7
The Jinn
8
In the West theyrsquore know as genies In this part of the world theyrsquore called jinn and the are widespread repot of people experiencing strange encounters with them This the First of an Eleven-Part Serious on the Mysterious Beings
Iron out Jinn the wrinkles
Courtesy by Kuwait Times
From Kuwait
This mysterious story takes place in the Pink Palace a 37-room mansion in the town
of Sialkot Pakistan The narrator is a Pakistani expatriate an ex-army man who now
works in Kuwait Although the strange happenings took place many years ago when
he tells the story the memories are so vivid they still make the hair on his arms
stand on end
ldquoI was never superstitious and I was never afraid of such things as a ghosts or
spirits he matter-of-factly recalls ldquo I used to sleep in the graveyard and I‟d sleep
like a baby Nothing out of the ordinary ever bothered me Nothing that is until my
extended family and I moved in to the Pink Palacerdquo
The Pink Palace was not very old building It was constructed in 1965 People later
said it had been built on the site of an ancient graveyard and this explained why it
was the haunt of jinn the supernatural beings made of smokeless fire that can be
good or evil Capable of disrupting human life jinn are reportedly able to take on
human or animal shapes
According to the Pakistani gentleman his mother wife and siblings were the first to
see the jinn who appeared in the form of a woman and a baby Initially however he
was skeptical of his family‟s repots of hearing and seeing these strange beings and
thought they were just imagining things
ldquoThen one night we were sleeping in the courtyard My brothers and sisters were all
sleeping in a row nearby There was a pedestal fan and I noticed that it had moved
from its place and I wondered why I moved it back to its place and short time later
I saw that it had moved again I nudged my brother and asked him whether he had
moved the fan but he said he hadn‟t
ldquoAt the time I saw a shadow over me and I felt a horrible feeling just like I was
sinking into the ground I recited some verses from the Holy Quran and everyone
woke up My mother began reciting the Holy Quran too but when the rug began
moving we knew the jinn were still there‟
According to the narrator the family was finally able to settle down for the night
The next morning however when he was talking about the peculiar events of the
9
previous night a chair began to move without anyone having touched it Or at least
not anyone that they could see
ldquoI could feel that the jinn were there but by this time I had control of myself and
didn‟t panicrdquo
From that time on the family heard the jinn many times They even used to call the
family members by name using their voices ldquoFor example I would hear my mother‟s
voice very clearly calling me but it wasn‟t herrdquo the gentleman continues ldquoMy sister
often used to see a strange woman with the baby but she is a very pious lady and
wasn‟t afraid
ldquoThe one night the jinn tried to strangle my wife She was sleeping alone in our
bedroom as I was here in Kuwait at the time She felt a terrible pressure on her
throat and couldn‟t breathe She recited verses from the Holy Quran and the
gradually the pressure was relieved After that she never entered that room along
agingrdquo
ldquoOne day a friend saw the woman and baby outside by the gate of Pink Palace He
was riding his motorcycle and the woman asked him for a ride He said ok but as
soon as she and the baby were sitting behind him he felt a terrible burning
sensation When he turned around to look they had disappeared After that he was
extremely ill with a high temperature for a weekrdquo
Something had to be done to get rid of the jinn so the family called in mullahs who
were skilled in this task ldquoThe mullahs performed a ceremony reading Holy Quran
over some long iron nails Then they hammered the nail into the walls ldquothe gentleman
recalls
Iron is a universal antidote for jinn and is also commonly used to prevent their
presence in this part of world From that the time on the house become quite The
family eventually left the Pink Palace and heard no more about it
As a result of his experiences at the Pink Palace the gentleman wears a versa from
the Holy Koran the Surrat Yassin tucked into a leather pouch hung around his neck
Happily He has never again been troubled by jinn He reports however that a
colleague of his at work in Kuwait is being plagued by one such malevolent being
ldquoHe says there is something or someone in his room and at times he feels like
someone is sitting on him He has come to the conclusion that it is a jinni and he says
it even follows him When he is coming home late at night When you hear such things
it‟s easily to say they‟re just silly stories but after what I experienced myself I
can‟t discredit them so easily I know that jinn exist
Besides the other evening I went to visit this fellow and while we were sitting and
chatting we heard
scratching at his door As soon as the scratching began he said to me ldquoThat‟s himrdquo
referring to the jinn
We opened the door straight away but there was nothing thererdquo
Or at least nothing that they could see
10
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the third of an Eleven-Part Serious on the Mysterious Beings
Frankincense Jinn amp Fire Shield the Soul Courtesy by Kuwait Times
From Kuwait
In previous articles we‟ve looked at different types of genies or jinn as these
beings are known in this part of the world In literature and folklore as well as in
contemporary travelers‟ tales we‟ve found evidence that jinn can be good or evil
helpful or disruptive terribly mischievous or seriously mean
Nicholas Clapp author of ldquoThe Road to Ubar Finding the Atlantis of the Sandsrdquo
learned about the traits of jinn while spending time with Shahra tribesmen in the
mountains of Dhofar Oman The tribesmen informed him that jinn are creatures
bone of smoke less fire usually invisible and found of inhabiting waterholes and
gloomy gullies during daylight hours(You‟ll note that in his descriptions he uses
another common spelling of jinni namely ldquodjinnrdquo)
Though some djinns were friendly most were notrdquo Clapp wrote citing Dhofari
reports of the mysterious beings in his book ldquoGiven to inflicting misery and
misfortune they could take the form of whirlwinds and raging sandstorms Or they
could shape-change into reptiles various beasts or even humans Their true identity
Was discernible only by their feet which were like the hoofs of asses In great
numbers djinns were abroad at night especially on Wednesdays and Fridays Flying
out across the land they uttered screams so loud and penetrating that anyone
unwisely out and about would lose his wits It was a time to bar doors and windows
and leave the darkness to its ownersrdquo
With such frightening creatures roaming the countryside it‟s not surprising that
people would look for some manner in which to dispel them or at least prevent them
from doing harm One such method observed by Clapp is the burning of
frankincense an ancient ritual with its origins clouded in the mists of time
The Dhofar region drenched in tropical sunshine tempered by summertime monsoon
winds is where frankincense trees grow best It was the main frankincense
producing area of the ancient world Even today the ritual burning of this fragrant
gum resin is an integral part of some of the mountain people‟s daily routine
Clapp described how every morning the tribesmen burned incense at the huts where
the cattle had spent the night in order to protect the animals from jinn When this
was done ldquothe cattle could be led off to pasture with a reasonable assurance of
safety ldquohe wrote ldquoThe herdsmen would nevertheless be wary of strangers going
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
2
time of the Prophet (salAllahu alayhi wasalam) when a group of them were amazed by the
recitation of the Quran Allah orders the Prophet to tell the people of this event
Say (O Muhammad) It has been revealed to me that a group of Jinn listened and said
Indeed we have heard a marvellous Quran It guides unto righteousness so we have
believed in it and we will never make partners with our lord
[Surah Al-Jinn 721-2]
In many aspects of their world the Jinn are very similar to us They eat and drink they
marry have children and they die The life span however is far greater then ours Like us
they will also be subject to a Final Reckoning by Allah the Most High They will be present
with mankind on the Day of Judgement and will either go to Paradise or Hell
Abilities
That which clearly distinguishes the Jinn from mankind are their powers and abilities Allah
has given them these powers as a test for them If they oppress others with them then
they will be held accountable By knowing of their powers we can often make sense of much
of the mysteries which go on around us One of the powers of the Jinn is that they are able
to take on any physical form they like Thus they can appear as humans animals trees and
anything else Over the last few years the interest in the subject of aliens and UFOs has
become heightened Programmes such as the X-files and the Outer limits have increased the
popularity of the theory that aliens exist Thousands of people have sighted strange looking
creatures all over the world These sightings however have still not proven substantially
that aliens exist Rather - and it seems more plausible all the sightings of such creatures
were just Jinns parading in different forms So the next time you see something that looks
like ET its most probably just a wicked Jinn trying to scare and confuse you
The ability to possess and take over the minds and bodies of other creatures is also a power
which the Jinn have utilised greatly over the centuries This however is something which
has been prohibited to them as it is a great oppression to possess another being Human
possession is something which has always brought about great attention But the true
knowledge of this subject is rare amongst the people Over the last 3 decades the subject
of possession has become very commercialised During the 70s films such as The Exorcist and Rosemarys Baby were used to educate people about possession However because such
institutions (the film industry) were heavily influenced by Christianity knowledge of the
subject was non-existent Rather then educate people about Jinn possession films such as
The Exorcist just tended to scare the living daylights out of us[3] Only through Islam can
we understand such a phenomena We know as Muslims that Jinns possess people for many
reasons Sometimes it is because the Jinn or its family has been hurt accidentally It could
be because the Jinn has fallen in love with the person However most of the time possession
occurs because the Jinn is simply malicious and wicked For this reason we have been told by
the Prophet (salAllahu alayhi wasalam) not to loiter in those places where the Jinns reside
eg graveyards ruins deserts market places etc We have also been commanded to recite
the Quran frequently in our houses as the Prophet (salAllahu alayhi wasalam) said Indeed
3
the shaytan flees from the house in which Surah Al-Baqarah (the 2nd chapter of the
Quran) is recited[4]
If a person does become possessed then the name of Allah has to be used in expelling the
Jinn If we look at the practice of the Prophet and his companions we find many duas
(supplications) to exorcise the Jinn All these duas invoke Allah to help the possessed
person How contrary this is to many modern-day exorcists Many exorcists Muslim and non-
Muslim often invoke the names of others besides Allah to exorcise the Jinn[5] When the
Jinn does leave these people believe that their way was successful However this is a ploy
of the Jinn as it knows that if it obeys the exorcist then it has succeeded in making him
worship others besides Allah ie commit shirk The Jinn often returns when the exorcist
leaves as it knows that nothing except the words of Allah can stop it from oppressing
others
The Occult
Through their powers of flying and invisibility the Jinn are the chief component in occult
activities Voodoo Black magic Poltergeists Witchcraft and Mediums can all be explained
through the world of the Jinn Likewise so can the illusions and feats of magicians Because
the Jinn can traverse huge distances over a matter of seconds their value to magicians is
great In return for helping them in their magic the Jinns often ask for the magicians to
sell their souls to them and even to Iblis Thus the magicians take the Jinn and Iblis as lords
besides Allah In our day some of the feats performed by magicians and entertainers are
without doubt from the assistance of the Jinn Making the Statue of Liberty disappear
flying across the Grand Canyon and retrieving a ship from the Bermuda Triangle[7] have all
been done by the Jewish magician David Copperfield There is NO way that a man could do
such things without the assistance of the Jinn It would not be surprising therefore if
David Copperfield had sold his soul to Iblis himself Because of their involvement with the
Jinn and its result in shirk the Prophet (salAllahu alayhi wasalam) said The prescribed
punishment for the magician is that he be executed by the sword [8] Some may argue that
this is barbaric but if the likes of David Copperfield truly had powers then they could just
put their heads back on again
One of the most frequent activities associated with the Jinn is fortune telling Before the
advent of the Prophet (salAllahu alayhi wasalam) fortune-tellers and soothsayers were wide
spread These people would use their associates from the Jinn to find out about the future
The Jinns would go to the lowest heaven and listen to the Angels conversing amongst
themselves about events of the Future which they heard from Allah The Jinns would then
inform the fortune-tellers This is why before the time of the Prophet (salAllahu alayhi
wasalam) many fortune-tellers were very accurate in their predictions However upon the
Prophets arrival the heavens were guarded intensely by the Angels and any Jinn who tried
to listen was attacked by meteors (shooting stars)
4
And We have guarded it (the heavens) from every accursed devil except one who is able to
snatch a hearing and he is pursued by a brightly burning flame
[Surah Al-Hijr 1518]
The Prophet (salAllahu alayhi wasalam) also said They (the Jinn) would pass the information
back down until it reaches the lips of a magician or forrtune-teller Sometimes a meteor
would overtake them before they could pass it on If they passed it on before being struck
they would add to it a hundred lies [9] Thus it is clear from this as to how fortune-tellers
get predictions of the future right It is also evident as to why they get so many wrong Men
like Nostradamus[10] are an example as some of his predictions of the future were correct
whilst many were completely wrong Unfortunately the amount of fortune telling which
occurs amongst the Muslims is also increasing By visiting Muslim lands such as Morocco one
is able to see as to how much inter Jinn-fortune-teller activity there really is If you look up
at the sky on a clear night in Morocco you will see the heavens ablaze with shooting stars A
clear display of the devils being chased away from the heavens
Fortune-tellers also operate through the Qareen The Qareen is the Jinn companion which is
assigned to every human being It is this Jinn which whispers to our base desires and
constantly tries to divert us from righteousness The Prophet (salAllahu alayhi wasalam)
said Everyone of you has been assigned a companion from the Jinn The companions asked
Even you O Messenger of Allah And the Prophet replied Even me except that Allah has
helped me against him and he has submitted Now he only tells me to do good [11] Because
the Qareen is with a person all his life it knows all that has happened to the person from
the cradle to the grave By making contact with the Qareen the fortune-teller is thus able
to make out that it is he who knows about the person He looks in his crystal ball or the palm
of a person and proceeds to amaze him with knowledge which no one else knows[12] The
severity of going to a fortune-teller is such that the Prophet (salAllahu alayhi wasalam) said
The prayer of one who approaches a fortune-teller and asks him about anything will not be
accepted for forty days or nights [13] and Whosoever approaches a fortune-teller and
believes in what he says has disbelieved in what was revealed to Muhammed [14]
The effects of the Jinn are not just limited to fortune-tellers Other activities such as
oujia boards and seances which are used to contact the dead are manipulated by the Jinn
Are you there Charlie Speak to us Charlie are the sort of words spoken by anxious
relatives (names are obviously different) seeking to make contact with their loved ones And
it is when the Jinn starts to talk and communicate as Charlie that the people are truly
fooled[15]
One of the biggest manipulations of the Jinn is through visions Through these visions the
Jinns are more likely to lead people away from the worship of Allah then any other way
When a person sees a vision in front of his eyes it is something which is very hard to explain
away Only by having knowledge of the world of the Jinn and conviction in Allah can a person
fight such a trial The countless numbers of visions of Jesus Christ and the Virgin Mary over
the centuries has been a popular choice for the devils It almost seems as if leading
Christians astray is the most easiest trick for the Jinns Not only are Christians fooled by
these visions but often the Jinns possess and begin to talk from their voices To the
5
Christians this is known as the tongues of the Angels and thus a proof for their faith
However the amount of unintelligible nonsense and rubbish which is heard is a clear proof
that this is in fact the tongues of the devils For other people visions of their parents or
relatives are commonplace By taking on the form of peoples parents the Jinns can convince
people that the souls of dead people still mix with the people of the earth This is why so
many people believe in ghosts
The onslaught of satanic visions has also hit the Muslims Many Muslims claim to have seen
visions of the Prophet Muhammed (salAllahu alayhi wasalam) and even Allah By doing this
Shaitan is able to lead astray the weak Muslims Through such visions Muslims are often
told that the commands of Islam are not applicable to them The Jinns tell them that
Prayer Fasting Hajj etc are not obligatory for them It is a great deception and
unfortunately one which has been very effective The extent of satanic visions still
continues to this day The recent death of Diana Princess of Wales sparked off great love
and adoration for this woman In fact the grief of the British people was such that it was
as if Diana was something divine No sooner had the mourning of Diana reached its peak that
visions of her were already being seen at Hampton Court Palace If these visions did occur
the desire of Iblis and his army of Jinn to capitalise on this event was evident Such visions
are clear attempts by Iblis to lead mankind away from the path of Allah [16]
The world of the Jinn is one which is both sinister and intriguing By knowing of this world
we can explain many of the mysteries and issues which bother us By doing this we can avoid
the extremes which the people have gone to nothing being more extreme then worshipping
others besides Allah By learning the Tawheed of Allah we defend ourselves from these
hidden allies of Iblis
Indeed he (Iblis) and his tribe watch you from a position where you cannot see them
[Surah Al-Araf 727]
Maybe there is a Jinn sitting in the corner of your room right now or even one behind you
If so then how will you deal with this creation of Allah Learn Islam properly and you will be
able to deal with all of Allahs creation - and not just the Jinn By becoming true Muslims
and followers of Islam the fear of Iblis Jinns and anything else will leave us - nothing will
touch the Believer unless Allah wills
6
Footnotes
1 Reported by Muslim - Eng Trans Vol 4 p1540 No7134
2 It must be remembered that Iblis is a Jinn and not an Angel The concept of the Devil being a
fallen Angel is from Christianity and not Islam
3 In fact when The Exorcist was first shown on cinema it was so scary that many people
fainted and one even died
4 Authentic - Reported by Tirmidhi
5 Whilst Christians invoke the name of Jesus many Muslims invoke the name of pious Muslim
saints The rituals which are conducted by many Muslims are more akin to voodoo then the
exorcism practised by the Prophet and his companions
drank the Whiskey Suffice to say the woman was kicked out of India
6The ship which was recovered was more then 50 years old It subsequently caught alight and
was conveniently destroyed
7 Authentic - Reported by Tirmidhi
8 Reported by Bukhari - Eng Trans Vol7 p439 No657
9 Michel de Nostradamus was a famous French soothsayer of the 16th century
10 Reported by Muslim - Eng Trans Vol4 p1472 No6757
11 The classic example of how fortune tellers can be wrong is the case of Diana Princess of
Wales and Dodi Fayed Both went to see a fortune teller who told Diana that she would live a
long and happy life A few weeks later on August 31st 1997 Diana and Dodi Fayed were dead
After this the fortune tellers flew for cover as their evil art showed its decadence
12 Reported by Muslim - Eng Trans Vol4 p1211 No5540
13Authentic - Reported by Ahmed
14 Ouija boards are so misleading that people have even managed to get in touch with the spirit
of Jack the Ripper
15Informative books on the world of the Jinn is Ibn Taymeeyahs Essay on the Jinn translated
by Abu Ameenah Bilal Phillips and The jinn in the Quran and Sunnah by Mustafa Ashour
7
The Jinn
8
In the West theyrsquore know as genies In this part of the world theyrsquore called jinn and the are widespread repot of people experiencing strange encounters with them This the First of an Eleven-Part Serious on the Mysterious Beings
Iron out Jinn the wrinkles
Courtesy by Kuwait Times
From Kuwait
This mysterious story takes place in the Pink Palace a 37-room mansion in the town
of Sialkot Pakistan The narrator is a Pakistani expatriate an ex-army man who now
works in Kuwait Although the strange happenings took place many years ago when
he tells the story the memories are so vivid they still make the hair on his arms
stand on end
ldquoI was never superstitious and I was never afraid of such things as a ghosts or
spirits he matter-of-factly recalls ldquo I used to sleep in the graveyard and I‟d sleep
like a baby Nothing out of the ordinary ever bothered me Nothing that is until my
extended family and I moved in to the Pink Palacerdquo
The Pink Palace was not very old building It was constructed in 1965 People later
said it had been built on the site of an ancient graveyard and this explained why it
was the haunt of jinn the supernatural beings made of smokeless fire that can be
good or evil Capable of disrupting human life jinn are reportedly able to take on
human or animal shapes
According to the Pakistani gentleman his mother wife and siblings were the first to
see the jinn who appeared in the form of a woman and a baby Initially however he
was skeptical of his family‟s repots of hearing and seeing these strange beings and
thought they were just imagining things
ldquoThen one night we were sleeping in the courtyard My brothers and sisters were all
sleeping in a row nearby There was a pedestal fan and I noticed that it had moved
from its place and I wondered why I moved it back to its place and short time later
I saw that it had moved again I nudged my brother and asked him whether he had
moved the fan but he said he hadn‟t
ldquoAt the time I saw a shadow over me and I felt a horrible feeling just like I was
sinking into the ground I recited some verses from the Holy Quran and everyone
woke up My mother began reciting the Holy Quran too but when the rug began
moving we knew the jinn were still there‟
According to the narrator the family was finally able to settle down for the night
The next morning however when he was talking about the peculiar events of the
9
previous night a chair began to move without anyone having touched it Or at least
not anyone that they could see
ldquoI could feel that the jinn were there but by this time I had control of myself and
didn‟t panicrdquo
From that time on the family heard the jinn many times They even used to call the
family members by name using their voices ldquoFor example I would hear my mother‟s
voice very clearly calling me but it wasn‟t herrdquo the gentleman continues ldquoMy sister
often used to see a strange woman with the baby but she is a very pious lady and
wasn‟t afraid
ldquoThe one night the jinn tried to strangle my wife She was sleeping alone in our
bedroom as I was here in Kuwait at the time She felt a terrible pressure on her
throat and couldn‟t breathe She recited verses from the Holy Quran and the
gradually the pressure was relieved After that she never entered that room along
agingrdquo
ldquoOne day a friend saw the woman and baby outside by the gate of Pink Palace He
was riding his motorcycle and the woman asked him for a ride He said ok but as
soon as she and the baby were sitting behind him he felt a terrible burning
sensation When he turned around to look they had disappeared After that he was
extremely ill with a high temperature for a weekrdquo
Something had to be done to get rid of the jinn so the family called in mullahs who
were skilled in this task ldquoThe mullahs performed a ceremony reading Holy Quran
over some long iron nails Then they hammered the nail into the walls ldquothe gentleman
recalls
Iron is a universal antidote for jinn and is also commonly used to prevent their
presence in this part of world From that the time on the house become quite The
family eventually left the Pink Palace and heard no more about it
As a result of his experiences at the Pink Palace the gentleman wears a versa from
the Holy Koran the Surrat Yassin tucked into a leather pouch hung around his neck
Happily He has never again been troubled by jinn He reports however that a
colleague of his at work in Kuwait is being plagued by one such malevolent being
ldquoHe says there is something or someone in his room and at times he feels like
someone is sitting on him He has come to the conclusion that it is a jinni and he says
it even follows him When he is coming home late at night When you hear such things
it‟s easily to say they‟re just silly stories but after what I experienced myself I
can‟t discredit them so easily I know that jinn exist
Besides the other evening I went to visit this fellow and while we were sitting and
chatting we heard
scratching at his door As soon as the scratching began he said to me ldquoThat‟s himrdquo
referring to the jinn
We opened the door straight away but there was nothing thererdquo
Or at least nothing that they could see
10
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the third of an Eleven-Part Serious on the Mysterious Beings
Frankincense Jinn amp Fire Shield the Soul Courtesy by Kuwait Times
From Kuwait
In previous articles we‟ve looked at different types of genies or jinn as these
beings are known in this part of the world In literature and folklore as well as in
contemporary travelers‟ tales we‟ve found evidence that jinn can be good or evil
helpful or disruptive terribly mischievous or seriously mean
Nicholas Clapp author of ldquoThe Road to Ubar Finding the Atlantis of the Sandsrdquo
learned about the traits of jinn while spending time with Shahra tribesmen in the
mountains of Dhofar Oman The tribesmen informed him that jinn are creatures
bone of smoke less fire usually invisible and found of inhabiting waterholes and
gloomy gullies during daylight hours(You‟ll note that in his descriptions he uses
another common spelling of jinni namely ldquodjinnrdquo)
Though some djinns were friendly most were notrdquo Clapp wrote citing Dhofari
reports of the mysterious beings in his book ldquoGiven to inflicting misery and
misfortune they could take the form of whirlwinds and raging sandstorms Or they
could shape-change into reptiles various beasts or even humans Their true identity
Was discernible only by their feet which were like the hoofs of asses In great
numbers djinns were abroad at night especially on Wednesdays and Fridays Flying
out across the land they uttered screams so loud and penetrating that anyone
unwisely out and about would lose his wits It was a time to bar doors and windows
and leave the darkness to its ownersrdquo
With such frightening creatures roaming the countryside it‟s not surprising that
people would look for some manner in which to dispel them or at least prevent them
from doing harm One such method observed by Clapp is the burning of
frankincense an ancient ritual with its origins clouded in the mists of time
The Dhofar region drenched in tropical sunshine tempered by summertime monsoon
winds is where frankincense trees grow best It was the main frankincense
producing area of the ancient world Even today the ritual burning of this fragrant
gum resin is an integral part of some of the mountain people‟s daily routine
Clapp described how every morning the tribesmen burned incense at the huts where
the cattle had spent the night in order to protect the animals from jinn When this
was done ldquothe cattle could be led off to pasture with a reasonable assurance of
safety ldquohe wrote ldquoThe herdsmen would nevertheless be wary of strangers going
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
3
the shaytan flees from the house in which Surah Al-Baqarah (the 2nd chapter of the
Quran) is recited[4]
If a person does become possessed then the name of Allah has to be used in expelling the
Jinn If we look at the practice of the Prophet and his companions we find many duas
(supplications) to exorcise the Jinn All these duas invoke Allah to help the possessed
person How contrary this is to many modern-day exorcists Many exorcists Muslim and non-
Muslim often invoke the names of others besides Allah to exorcise the Jinn[5] When the
Jinn does leave these people believe that their way was successful However this is a ploy
of the Jinn as it knows that if it obeys the exorcist then it has succeeded in making him
worship others besides Allah ie commit shirk The Jinn often returns when the exorcist
leaves as it knows that nothing except the words of Allah can stop it from oppressing
others
The Occult
Through their powers of flying and invisibility the Jinn are the chief component in occult
activities Voodoo Black magic Poltergeists Witchcraft and Mediums can all be explained
through the world of the Jinn Likewise so can the illusions and feats of magicians Because
the Jinn can traverse huge distances over a matter of seconds their value to magicians is
great In return for helping them in their magic the Jinns often ask for the magicians to
sell their souls to them and even to Iblis Thus the magicians take the Jinn and Iblis as lords
besides Allah In our day some of the feats performed by magicians and entertainers are
without doubt from the assistance of the Jinn Making the Statue of Liberty disappear
flying across the Grand Canyon and retrieving a ship from the Bermuda Triangle[7] have all
been done by the Jewish magician David Copperfield There is NO way that a man could do
such things without the assistance of the Jinn It would not be surprising therefore if
David Copperfield had sold his soul to Iblis himself Because of their involvement with the
Jinn and its result in shirk the Prophet (salAllahu alayhi wasalam) said The prescribed
punishment for the magician is that he be executed by the sword [8] Some may argue that
this is barbaric but if the likes of David Copperfield truly had powers then they could just
put their heads back on again
One of the most frequent activities associated with the Jinn is fortune telling Before the
advent of the Prophet (salAllahu alayhi wasalam) fortune-tellers and soothsayers were wide
spread These people would use their associates from the Jinn to find out about the future
The Jinns would go to the lowest heaven and listen to the Angels conversing amongst
themselves about events of the Future which they heard from Allah The Jinns would then
inform the fortune-tellers This is why before the time of the Prophet (salAllahu alayhi
wasalam) many fortune-tellers were very accurate in their predictions However upon the
Prophets arrival the heavens were guarded intensely by the Angels and any Jinn who tried
to listen was attacked by meteors (shooting stars)
4
And We have guarded it (the heavens) from every accursed devil except one who is able to
snatch a hearing and he is pursued by a brightly burning flame
[Surah Al-Hijr 1518]
The Prophet (salAllahu alayhi wasalam) also said They (the Jinn) would pass the information
back down until it reaches the lips of a magician or forrtune-teller Sometimes a meteor
would overtake them before they could pass it on If they passed it on before being struck
they would add to it a hundred lies [9] Thus it is clear from this as to how fortune-tellers
get predictions of the future right It is also evident as to why they get so many wrong Men
like Nostradamus[10] are an example as some of his predictions of the future were correct
whilst many were completely wrong Unfortunately the amount of fortune telling which
occurs amongst the Muslims is also increasing By visiting Muslim lands such as Morocco one
is able to see as to how much inter Jinn-fortune-teller activity there really is If you look up
at the sky on a clear night in Morocco you will see the heavens ablaze with shooting stars A
clear display of the devils being chased away from the heavens
Fortune-tellers also operate through the Qareen The Qareen is the Jinn companion which is
assigned to every human being It is this Jinn which whispers to our base desires and
constantly tries to divert us from righteousness The Prophet (salAllahu alayhi wasalam)
said Everyone of you has been assigned a companion from the Jinn The companions asked
Even you O Messenger of Allah And the Prophet replied Even me except that Allah has
helped me against him and he has submitted Now he only tells me to do good [11] Because
the Qareen is with a person all his life it knows all that has happened to the person from
the cradle to the grave By making contact with the Qareen the fortune-teller is thus able
to make out that it is he who knows about the person He looks in his crystal ball or the palm
of a person and proceeds to amaze him with knowledge which no one else knows[12] The
severity of going to a fortune-teller is such that the Prophet (salAllahu alayhi wasalam) said
The prayer of one who approaches a fortune-teller and asks him about anything will not be
accepted for forty days or nights [13] and Whosoever approaches a fortune-teller and
believes in what he says has disbelieved in what was revealed to Muhammed [14]
The effects of the Jinn are not just limited to fortune-tellers Other activities such as
oujia boards and seances which are used to contact the dead are manipulated by the Jinn
Are you there Charlie Speak to us Charlie are the sort of words spoken by anxious
relatives (names are obviously different) seeking to make contact with their loved ones And
it is when the Jinn starts to talk and communicate as Charlie that the people are truly
fooled[15]
One of the biggest manipulations of the Jinn is through visions Through these visions the
Jinns are more likely to lead people away from the worship of Allah then any other way
When a person sees a vision in front of his eyes it is something which is very hard to explain
away Only by having knowledge of the world of the Jinn and conviction in Allah can a person
fight such a trial The countless numbers of visions of Jesus Christ and the Virgin Mary over
the centuries has been a popular choice for the devils It almost seems as if leading
Christians astray is the most easiest trick for the Jinns Not only are Christians fooled by
these visions but often the Jinns possess and begin to talk from their voices To the
5
Christians this is known as the tongues of the Angels and thus a proof for their faith
However the amount of unintelligible nonsense and rubbish which is heard is a clear proof
that this is in fact the tongues of the devils For other people visions of their parents or
relatives are commonplace By taking on the form of peoples parents the Jinns can convince
people that the souls of dead people still mix with the people of the earth This is why so
many people believe in ghosts
The onslaught of satanic visions has also hit the Muslims Many Muslims claim to have seen
visions of the Prophet Muhammed (salAllahu alayhi wasalam) and even Allah By doing this
Shaitan is able to lead astray the weak Muslims Through such visions Muslims are often
told that the commands of Islam are not applicable to them The Jinns tell them that
Prayer Fasting Hajj etc are not obligatory for them It is a great deception and
unfortunately one which has been very effective The extent of satanic visions still
continues to this day The recent death of Diana Princess of Wales sparked off great love
and adoration for this woman In fact the grief of the British people was such that it was
as if Diana was something divine No sooner had the mourning of Diana reached its peak that
visions of her were already being seen at Hampton Court Palace If these visions did occur
the desire of Iblis and his army of Jinn to capitalise on this event was evident Such visions
are clear attempts by Iblis to lead mankind away from the path of Allah [16]
The world of the Jinn is one which is both sinister and intriguing By knowing of this world
we can explain many of the mysteries and issues which bother us By doing this we can avoid
the extremes which the people have gone to nothing being more extreme then worshipping
others besides Allah By learning the Tawheed of Allah we defend ourselves from these
hidden allies of Iblis
Indeed he (Iblis) and his tribe watch you from a position where you cannot see them
[Surah Al-Araf 727]
Maybe there is a Jinn sitting in the corner of your room right now or even one behind you
If so then how will you deal with this creation of Allah Learn Islam properly and you will be
able to deal with all of Allahs creation - and not just the Jinn By becoming true Muslims
and followers of Islam the fear of Iblis Jinns and anything else will leave us - nothing will
touch the Believer unless Allah wills
6
Footnotes
1 Reported by Muslim - Eng Trans Vol 4 p1540 No7134
2 It must be remembered that Iblis is a Jinn and not an Angel The concept of the Devil being a
fallen Angel is from Christianity and not Islam
3 In fact when The Exorcist was first shown on cinema it was so scary that many people
fainted and one even died
4 Authentic - Reported by Tirmidhi
5 Whilst Christians invoke the name of Jesus many Muslims invoke the name of pious Muslim
saints The rituals which are conducted by many Muslims are more akin to voodoo then the
exorcism practised by the Prophet and his companions
drank the Whiskey Suffice to say the woman was kicked out of India
6The ship which was recovered was more then 50 years old It subsequently caught alight and
was conveniently destroyed
7 Authentic - Reported by Tirmidhi
8 Reported by Bukhari - Eng Trans Vol7 p439 No657
9 Michel de Nostradamus was a famous French soothsayer of the 16th century
10 Reported by Muslim - Eng Trans Vol4 p1472 No6757
11 The classic example of how fortune tellers can be wrong is the case of Diana Princess of
Wales and Dodi Fayed Both went to see a fortune teller who told Diana that she would live a
long and happy life A few weeks later on August 31st 1997 Diana and Dodi Fayed were dead
After this the fortune tellers flew for cover as their evil art showed its decadence
12 Reported by Muslim - Eng Trans Vol4 p1211 No5540
13Authentic - Reported by Ahmed
14 Ouija boards are so misleading that people have even managed to get in touch with the spirit
of Jack the Ripper
15Informative books on the world of the Jinn is Ibn Taymeeyahs Essay on the Jinn translated
by Abu Ameenah Bilal Phillips and The jinn in the Quran and Sunnah by Mustafa Ashour
7
The Jinn
8
In the West theyrsquore know as genies In this part of the world theyrsquore called jinn and the are widespread repot of people experiencing strange encounters with them This the First of an Eleven-Part Serious on the Mysterious Beings
Iron out Jinn the wrinkles
Courtesy by Kuwait Times
From Kuwait
This mysterious story takes place in the Pink Palace a 37-room mansion in the town
of Sialkot Pakistan The narrator is a Pakistani expatriate an ex-army man who now
works in Kuwait Although the strange happenings took place many years ago when
he tells the story the memories are so vivid they still make the hair on his arms
stand on end
ldquoI was never superstitious and I was never afraid of such things as a ghosts or
spirits he matter-of-factly recalls ldquo I used to sleep in the graveyard and I‟d sleep
like a baby Nothing out of the ordinary ever bothered me Nothing that is until my
extended family and I moved in to the Pink Palacerdquo
The Pink Palace was not very old building It was constructed in 1965 People later
said it had been built on the site of an ancient graveyard and this explained why it
was the haunt of jinn the supernatural beings made of smokeless fire that can be
good or evil Capable of disrupting human life jinn are reportedly able to take on
human or animal shapes
According to the Pakistani gentleman his mother wife and siblings were the first to
see the jinn who appeared in the form of a woman and a baby Initially however he
was skeptical of his family‟s repots of hearing and seeing these strange beings and
thought they were just imagining things
ldquoThen one night we were sleeping in the courtyard My brothers and sisters were all
sleeping in a row nearby There was a pedestal fan and I noticed that it had moved
from its place and I wondered why I moved it back to its place and short time later
I saw that it had moved again I nudged my brother and asked him whether he had
moved the fan but he said he hadn‟t
ldquoAt the time I saw a shadow over me and I felt a horrible feeling just like I was
sinking into the ground I recited some verses from the Holy Quran and everyone
woke up My mother began reciting the Holy Quran too but when the rug began
moving we knew the jinn were still there‟
According to the narrator the family was finally able to settle down for the night
The next morning however when he was talking about the peculiar events of the
9
previous night a chair began to move without anyone having touched it Or at least
not anyone that they could see
ldquoI could feel that the jinn were there but by this time I had control of myself and
didn‟t panicrdquo
From that time on the family heard the jinn many times They even used to call the
family members by name using their voices ldquoFor example I would hear my mother‟s
voice very clearly calling me but it wasn‟t herrdquo the gentleman continues ldquoMy sister
often used to see a strange woman with the baby but she is a very pious lady and
wasn‟t afraid
ldquoThe one night the jinn tried to strangle my wife She was sleeping alone in our
bedroom as I was here in Kuwait at the time She felt a terrible pressure on her
throat and couldn‟t breathe She recited verses from the Holy Quran and the
gradually the pressure was relieved After that she never entered that room along
agingrdquo
ldquoOne day a friend saw the woman and baby outside by the gate of Pink Palace He
was riding his motorcycle and the woman asked him for a ride He said ok but as
soon as she and the baby were sitting behind him he felt a terrible burning
sensation When he turned around to look they had disappeared After that he was
extremely ill with a high temperature for a weekrdquo
Something had to be done to get rid of the jinn so the family called in mullahs who
were skilled in this task ldquoThe mullahs performed a ceremony reading Holy Quran
over some long iron nails Then they hammered the nail into the walls ldquothe gentleman
recalls
Iron is a universal antidote for jinn and is also commonly used to prevent their
presence in this part of world From that the time on the house become quite The
family eventually left the Pink Palace and heard no more about it
As a result of his experiences at the Pink Palace the gentleman wears a versa from
the Holy Koran the Surrat Yassin tucked into a leather pouch hung around his neck
Happily He has never again been troubled by jinn He reports however that a
colleague of his at work in Kuwait is being plagued by one such malevolent being
ldquoHe says there is something or someone in his room and at times he feels like
someone is sitting on him He has come to the conclusion that it is a jinni and he says
it even follows him When he is coming home late at night When you hear such things
it‟s easily to say they‟re just silly stories but after what I experienced myself I
can‟t discredit them so easily I know that jinn exist
Besides the other evening I went to visit this fellow and while we were sitting and
chatting we heard
scratching at his door As soon as the scratching began he said to me ldquoThat‟s himrdquo
referring to the jinn
We opened the door straight away but there was nothing thererdquo
Or at least nothing that they could see
10
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the third of an Eleven-Part Serious on the Mysterious Beings
Frankincense Jinn amp Fire Shield the Soul Courtesy by Kuwait Times
From Kuwait
In previous articles we‟ve looked at different types of genies or jinn as these
beings are known in this part of the world In literature and folklore as well as in
contemporary travelers‟ tales we‟ve found evidence that jinn can be good or evil
helpful or disruptive terribly mischievous or seriously mean
Nicholas Clapp author of ldquoThe Road to Ubar Finding the Atlantis of the Sandsrdquo
learned about the traits of jinn while spending time with Shahra tribesmen in the
mountains of Dhofar Oman The tribesmen informed him that jinn are creatures
bone of smoke less fire usually invisible and found of inhabiting waterholes and
gloomy gullies during daylight hours(You‟ll note that in his descriptions he uses
another common spelling of jinni namely ldquodjinnrdquo)
Though some djinns were friendly most were notrdquo Clapp wrote citing Dhofari
reports of the mysterious beings in his book ldquoGiven to inflicting misery and
misfortune they could take the form of whirlwinds and raging sandstorms Or they
could shape-change into reptiles various beasts or even humans Their true identity
Was discernible only by their feet which were like the hoofs of asses In great
numbers djinns were abroad at night especially on Wednesdays and Fridays Flying
out across the land they uttered screams so loud and penetrating that anyone
unwisely out and about would lose his wits It was a time to bar doors and windows
and leave the darkness to its ownersrdquo
With such frightening creatures roaming the countryside it‟s not surprising that
people would look for some manner in which to dispel them or at least prevent them
from doing harm One such method observed by Clapp is the burning of
frankincense an ancient ritual with its origins clouded in the mists of time
The Dhofar region drenched in tropical sunshine tempered by summertime monsoon
winds is where frankincense trees grow best It was the main frankincense
producing area of the ancient world Even today the ritual burning of this fragrant
gum resin is an integral part of some of the mountain people‟s daily routine
Clapp described how every morning the tribesmen burned incense at the huts where
the cattle had spent the night in order to protect the animals from jinn When this
was done ldquothe cattle could be led off to pasture with a reasonable assurance of
safety ldquohe wrote ldquoThe herdsmen would nevertheless be wary of strangers going
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
4
And We have guarded it (the heavens) from every accursed devil except one who is able to
snatch a hearing and he is pursued by a brightly burning flame
[Surah Al-Hijr 1518]
The Prophet (salAllahu alayhi wasalam) also said They (the Jinn) would pass the information
back down until it reaches the lips of a magician or forrtune-teller Sometimes a meteor
would overtake them before they could pass it on If they passed it on before being struck
they would add to it a hundred lies [9] Thus it is clear from this as to how fortune-tellers
get predictions of the future right It is also evident as to why they get so many wrong Men
like Nostradamus[10] are an example as some of his predictions of the future were correct
whilst many were completely wrong Unfortunately the amount of fortune telling which
occurs amongst the Muslims is also increasing By visiting Muslim lands such as Morocco one
is able to see as to how much inter Jinn-fortune-teller activity there really is If you look up
at the sky on a clear night in Morocco you will see the heavens ablaze with shooting stars A
clear display of the devils being chased away from the heavens
Fortune-tellers also operate through the Qareen The Qareen is the Jinn companion which is
assigned to every human being It is this Jinn which whispers to our base desires and
constantly tries to divert us from righteousness The Prophet (salAllahu alayhi wasalam)
said Everyone of you has been assigned a companion from the Jinn The companions asked
Even you O Messenger of Allah And the Prophet replied Even me except that Allah has
helped me against him and he has submitted Now he only tells me to do good [11] Because
the Qareen is with a person all his life it knows all that has happened to the person from
the cradle to the grave By making contact with the Qareen the fortune-teller is thus able
to make out that it is he who knows about the person He looks in his crystal ball or the palm
of a person and proceeds to amaze him with knowledge which no one else knows[12] The
severity of going to a fortune-teller is such that the Prophet (salAllahu alayhi wasalam) said
The prayer of one who approaches a fortune-teller and asks him about anything will not be
accepted for forty days or nights [13] and Whosoever approaches a fortune-teller and
believes in what he says has disbelieved in what was revealed to Muhammed [14]
The effects of the Jinn are not just limited to fortune-tellers Other activities such as
oujia boards and seances which are used to contact the dead are manipulated by the Jinn
Are you there Charlie Speak to us Charlie are the sort of words spoken by anxious
relatives (names are obviously different) seeking to make contact with their loved ones And
it is when the Jinn starts to talk and communicate as Charlie that the people are truly
fooled[15]
One of the biggest manipulations of the Jinn is through visions Through these visions the
Jinns are more likely to lead people away from the worship of Allah then any other way
When a person sees a vision in front of his eyes it is something which is very hard to explain
away Only by having knowledge of the world of the Jinn and conviction in Allah can a person
fight such a trial The countless numbers of visions of Jesus Christ and the Virgin Mary over
the centuries has been a popular choice for the devils It almost seems as if leading
Christians astray is the most easiest trick for the Jinns Not only are Christians fooled by
these visions but often the Jinns possess and begin to talk from their voices To the
5
Christians this is known as the tongues of the Angels and thus a proof for their faith
However the amount of unintelligible nonsense and rubbish which is heard is a clear proof
that this is in fact the tongues of the devils For other people visions of their parents or
relatives are commonplace By taking on the form of peoples parents the Jinns can convince
people that the souls of dead people still mix with the people of the earth This is why so
many people believe in ghosts
The onslaught of satanic visions has also hit the Muslims Many Muslims claim to have seen
visions of the Prophet Muhammed (salAllahu alayhi wasalam) and even Allah By doing this
Shaitan is able to lead astray the weak Muslims Through such visions Muslims are often
told that the commands of Islam are not applicable to them The Jinns tell them that
Prayer Fasting Hajj etc are not obligatory for them It is a great deception and
unfortunately one which has been very effective The extent of satanic visions still
continues to this day The recent death of Diana Princess of Wales sparked off great love
and adoration for this woman In fact the grief of the British people was such that it was
as if Diana was something divine No sooner had the mourning of Diana reached its peak that
visions of her were already being seen at Hampton Court Palace If these visions did occur
the desire of Iblis and his army of Jinn to capitalise on this event was evident Such visions
are clear attempts by Iblis to lead mankind away from the path of Allah [16]
The world of the Jinn is one which is both sinister and intriguing By knowing of this world
we can explain many of the mysteries and issues which bother us By doing this we can avoid
the extremes which the people have gone to nothing being more extreme then worshipping
others besides Allah By learning the Tawheed of Allah we defend ourselves from these
hidden allies of Iblis
Indeed he (Iblis) and his tribe watch you from a position where you cannot see them
[Surah Al-Araf 727]
Maybe there is a Jinn sitting in the corner of your room right now or even one behind you
If so then how will you deal with this creation of Allah Learn Islam properly and you will be
able to deal with all of Allahs creation - and not just the Jinn By becoming true Muslims
and followers of Islam the fear of Iblis Jinns and anything else will leave us - nothing will
touch the Believer unless Allah wills
6
Footnotes
1 Reported by Muslim - Eng Trans Vol 4 p1540 No7134
2 It must be remembered that Iblis is a Jinn and not an Angel The concept of the Devil being a
fallen Angel is from Christianity and not Islam
3 In fact when The Exorcist was first shown on cinema it was so scary that many people
fainted and one even died
4 Authentic - Reported by Tirmidhi
5 Whilst Christians invoke the name of Jesus many Muslims invoke the name of pious Muslim
saints The rituals which are conducted by many Muslims are more akin to voodoo then the
exorcism practised by the Prophet and his companions
drank the Whiskey Suffice to say the woman was kicked out of India
6The ship which was recovered was more then 50 years old It subsequently caught alight and
was conveniently destroyed
7 Authentic - Reported by Tirmidhi
8 Reported by Bukhari - Eng Trans Vol7 p439 No657
9 Michel de Nostradamus was a famous French soothsayer of the 16th century
10 Reported by Muslim - Eng Trans Vol4 p1472 No6757
11 The classic example of how fortune tellers can be wrong is the case of Diana Princess of
Wales and Dodi Fayed Both went to see a fortune teller who told Diana that she would live a
long and happy life A few weeks later on August 31st 1997 Diana and Dodi Fayed were dead
After this the fortune tellers flew for cover as their evil art showed its decadence
12 Reported by Muslim - Eng Trans Vol4 p1211 No5540
13Authentic - Reported by Ahmed
14 Ouija boards are so misleading that people have even managed to get in touch with the spirit
of Jack the Ripper
15Informative books on the world of the Jinn is Ibn Taymeeyahs Essay on the Jinn translated
by Abu Ameenah Bilal Phillips and The jinn in the Quran and Sunnah by Mustafa Ashour
7
The Jinn
8
In the West theyrsquore know as genies In this part of the world theyrsquore called jinn and the are widespread repot of people experiencing strange encounters with them This the First of an Eleven-Part Serious on the Mysterious Beings
Iron out Jinn the wrinkles
Courtesy by Kuwait Times
From Kuwait
This mysterious story takes place in the Pink Palace a 37-room mansion in the town
of Sialkot Pakistan The narrator is a Pakistani expatriate an ex-army man who now
works in Kuwait Although the strange happenings took place many years ago when
he tells the story the memories are so vivid they still make the hair on his arms
stand on end
ldquoI was never superstitious and I was never afraid of such things as a ghosts or
spirits he matter-of-factly recalls ldquo I used to sleep in the graveyard and I‟d sleep
like a baby Nothing out of the ordinary ever bothered me Nothing that is until my
extended family and I moved in to the Pink Palacerdquo
The Pink Palace was not very old building It was constructed in 1965 People later
said it had been built on the site of an ancient graveyard and this explained why it
was the haunt of jinn the supernatural beings made of smokeless fire that can be
good or evil Capable of disrupting human life jinn are reportedly able to take on
human or animal shapes
According to the Pakistani gentleman his mother wife and siblings were the first to
see the jinn who appeared in the form of a woman and a baby Initially however he
was skeptical of his family‟s repots of hearing and seeing these strange beings and
thought they were just imagining things
ldquoThen one night we were sleeping in the courtyard My brothers and sisters were all
sleeping in a row nearby There was a pedestal fan and I noticed that it had moved
from its place and I wondered why I moved it back to its place and short time later
I saw that it had moved again I nudged my brother and asked him whether he had
moved the fan but he said he hadn‟t
ldquoAt the time I saw a shadow over me and I felt a horrible feeling just like I was
sinking into the ground I recited some verses from the Holy Quran and everyone
woke up My mother began reciting the Holy Quran too but when the rug began
moving we knew the jinn were still there‟
According to the narrator the family was finally able to settle down for the night
The next morning however when he was talking about the peculiar events of the
9
previous night a chair began to move without anyone having touched it Or at least
not anyone that they could see
ldquoI could feel that the jinn were there but by this time I had control of myself and
didn‟t panicrdquo
From that time on the family heard the jinn many times They even used to call the
family members by name using their voices ldquoFor example I would hear my mother‟s
voice very clearly calling me but it wasn‟t herrdquo the gentleman continues ldquoMy sister
often used to see a strange woman with the baby but she is a very pious lady and
wasn‟t afraid
ldquoThe one night the jinn tried to strangle my wife She was sleeping alone in our
bedroom as I was here in Kuwait at the time She felt a terrible pressure on her
throat and couldn‟t breathe She recited verses from the Holy Quran and the
gradually the pressure was relieved After that she never entered that room along
agingrdquo
ldquoOne day a friend saw the woman and baby outside by the gate of Pink Palace He
was riding his motorcycle and the woman asked him for a ride He said ok but as
soon as she and the baby were sitting behind him he felt a terrible burning
sensation When he turned around to look they had disappeared After that he was
extremely ill with a high temperature for a weekrdquo
Something had to be done to get rid of the jinn so the family called in mullahs who
were skilled in this task ldquoThe mullahs performed a ceremony reading Holy Quran
over some long iron nails Then they hammered the nail into the walls ldquothe gentleman
recalls
Iron is a universal antidote for jinn and is also commonly used to prevent their
presence in this part of world From that the time on the house become quite The
family eventually left the Pink Palace and heard no more about it
As a result of his experiences at the Pink Palace the gentleman wears a versa from
the Holy Koran the Surrat Yassin tucked into a leather pouch hung around his neck
Happily He has never again been troubled by jinn He reports however that a
colleague of his at work in Kuwait is being plagued by one such malevolent being
ldquoHe says there is something or someone in his room and at times he feels like
someone is sitting on him He has come to the conclusion that it is a jinni and he says
it even follows him When he is coming home late at night When you hear such things
it‟s easily to say they‟re just silly stories but after what I experienced myself I
can‟t discredit them so easily I know that jinn exist
Besides the other evening I went to visit this fellow and while we were sitting and
chatting we heard
scratching at his door As soon as the scratching began he said to me ldquoThat‟s himrdquo
referring to the jinn
We opened the door straight away but there was nothing thererdquo
Or at least nothing that they could see
10
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the third of an Eleven-Part Serious on the Mysterious Beings
Frankincense Jinn amp Fire Shield the Soul Courtesy by Kuwait Times
From Kuwait
In previous articles we‟ve looked at different types of genies or jinn as these
beings are known in this part of the world In literature and folklore as well as in
contemporary travelers‟ tales we‟ve found evidence that jinn can be good or evil
helpful or disruptive terribly mischievous or seriously mean
Nicholas Clapp author of ldquoThe Road to Ubar Finding the Atlantis of the Sandsrdquo
learned about the traits of jinn while spending time with Shahra tribesmen in the
mountains of Dhofar Oman The tribesmen informed him that jinn are creatures
bone of smoke less fire usually invisible and found of inhabiting waterholes and
gloomy gullies during daylight hours(You‟ll note that in his descriptions he uses
another common spelling of jinni namely ldquodjinnrdquo)
Though some djinns were friendly most were notrdquo Clapp wrote citing Dhofari
reports of the mysterious beings in his book ldquoGiven to inflicting misery and
misfortune they could take the form of whirlwinds and raging sandstorms Or they
could shape-change into reptiles various beasts or even humans Their true identity
Was discernible only by their feet which were like the hoofs of asses In great
numbers djinns were abroad at night especially on Wednesdays and Fridays Flying
out across the land they uttered screams so loud and penetrating that anyone
unwisely out and about would lose his wits It was a time to bar doors and windows
and leave the darkness to its ownersrdquo
With such frightening creatures roaming the countryside it‟s not surprising that
people would look for some manner in which to dispel them or at least prevent them
from doing harm One such method observed by Clapp is the burning of
frankincense an ancient ritual with its origins clouded in the mists of time
The Dhofar region drenched in tropical sunshine tempered by summertime monsoon
winds is where frankincense trees grow best It was the main frankincense
producing area of the ancient world Even today the ritual burning of this fragrant
gum resin is an integral part of some of the mountain people‟s daily routine
Clapp described how every morning the tribesmen burned incense at the huts where
the cattle had spent the night in order to protect the animals from jinn When this
was done ldquothe cattle could be led off to pasture with a reasonable assurance of
safety ldquohe wrote ldquoThe herdsmen would nevertheless be wary of strangers going
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
5
Christians this is known as the tongues of the Angels and thus a proof for their faith
However the amount of unintelligible nonsense and rubbish which is heard is a clear proof
that this is in fact the tongues of the devils For other people visions of their parents or
relatives are commonplace By taking on the form of peoples parents the Jinns can convince
people that the souls of dead people still mix with the people of the earth This is why so
many people believe in ghosts
The onslaught of satanic visions has also hit the Muslims Many Muslims claim to have seen
visions of the Prophet Muhammed (salAllahu alayhi wasalam) and even Allah By doing this
Shaitan is able to lead astray the weak Muslims Through such visions Muslims are often
told that the commands of Islam are not applicable to them The Jinns tell them that
Prayer Fasting Hajj etc are not obligatory for them It is a great deception and
unfortunately one which has been very effective The extent of satanic visions still
continues to this day The recent death of Diana Princess of Wales sparked off great love
and adoration for this woman In fact the grief of the British people was such that it was
as if Diana was something divine No sooner had the mourning of Diana reached its peak that
visions of her were already being seen at Hampton Court Palace If these visions did occur
the desire of Iblis and his army of Jinn to capitalise on this event was evident Such visions
are clear attempts by Iblis to lead mankind away from the path of Allah [16]
The world of the Jinn is one which is both sinister and intriguing By knowing of this world
we can explain many of the mysteries and issues which bother us By doing this we can avoid
the extremes which the people have gone to nothing being more extreme then worshipping
others besides Allah By learning the Tawheed of Allah we defend ourselves from these
hidden allies of Iblis
Indeed he (Iblis) and his tribe watch you from a position where you cannot see them
[Surah Al-Araf 727]
Maybe there is a Jinn sitting in the corner of your room right now or even one behind you
If so then how will you deal with this creation of Allah Learn Islam properly and you will be
able to deal with all of Allahs creation - and not just the Jinn By becoming true Muslims
and followers of Islam the fear of Iblis Jinns and anything else will leave us - nothing will
touch the Believer unless Allah wills
6
Footnotes
1 Reported by Muslim - Eng Trans Vol 4 p1540 No7134
2 It must be remembered that Iblis is a Jinn and not an Angel The concept of the Devil being a
fallen Angel is from Christianity and not Islam
3 In fact when The Exorcist was first shown on cinema it was so scary that many people
fainted and one even died
4 Authentic - Reported by Tirmidhi
5 Whilst Christians invoke the name of Jesus many Muslims invoke the name of pious Muslim
saints The rituals which are conducted by many Muslims are more akin to voodoo then the
exorcism practised by the Prophet and his companions
drank the Whiskey Suffice to say the woman was kicked out of India
6The ship which was recovered was more then 50 years old It subsequently caught alight and
was conveniently destroyed
7 Authentic - Reported by Tirmidhi
8 Reported by Bukhari - Eng Trans Vol7 p439 No657
9 Michel de Nostradamus was a famous French soothsayer of the 16th century
10 Reported by Muslim - Eng Trans Vol4 p1472 No6757
11 The classic example of how fortune tellers can be wrong is the case of Diana Princess of
Wales and Dodi Fayed Both went to see a fortune teller who told Diana that she would live a
long and happy life A few weeks later on August 31st 1997 Diana and Dodi Fayed were dead
After this the fortune tellers flew for cover as their evil art showed its decadence
12 Reported by Muslim - Eng Trans Vol4 p1211 No5540
13Authentic - Reported by Ahmed
14 Ouija boards are so misleading that people have even managed to get in touch with the spirit
of Jack the Ripper
15Informative books on the world of the Jinn is Ibn Taymeeyahs Essay on the Jinn translated
by Abu Ameenah Bilal Phillips and The jinn in the Quran and Sunnah by Mustafa Ashour
7
The Jinn
8
In the West theyrsquore know as genies In this part of the world theyrsquore called jinn and the are widespread repot of people experiencing strange encounters with them This the First of an Eleven-Part Serious on the Mysterious Beings
Iron out Jinn the wrinkles
Courtesy by Kuwait Times
From Kuwait
This mysterious story takes place in the Pink Palace a 37-room mansion in the town
of Sialkot Pakistan The narrator is a Pakistani expatriate an ex-army man who now
works in Kuwait Although the strange happenings took place many years ago when
he tells the story the memories are so vivid they still make the hair on his arms
stand on end
ldquoI was never superstitious and I was never afraid of such things as a ghosts or
spirits he matter-of-factly recalls ldquo I used to sleep in the graveyard and I‟d sleep
like a baby Nothing out of the ordinary ever bothered me Nothing that is until my
extended family and I moved in to the Pink Palacerdquo
The Pink Palace was not very old building It was constructed in 1965 People later
said it had been built on the site of an ancient graveyard and this explained why it
was the haunt of jinn the supernatural beings made of smokeless fire that can be
good or evil Capable of disrupting human life jinn are reportedly able to take on
human or animal shapes
According to the Pakistani gentleman his mother wife and siblings were the first to
see the jinn who appeared in the form of a woman and a baby Initially however he
was skeptical of his family‟s repots of hearing and seeing these strange beings and
thought they were just imagining things
ldquoThen one night we were sleeping in the courtyard My brothers and sisters were all
sleeping in a row nearby There was a pedestal fan and I noticed that it had moved
from its place and I wondered why I moved it back to its place and short time later
I saw that it had moved again I nudged my brother and asked him whether he had
moved the fan but he said he hadn‟t
ldquoAt the time I saw a shadow over me and I felt a horrible feeling just like I was
sinking into the ground I recited some verses from the Holy Quran and everyone
woke up My mother began reciting the Holy Quran too but when the rug began
moving we knew the jinn were still there‟
According to the narrator the family was finally able to settle down for the night
The next morning however when he was talking about the peculiar events of the
9
previous night a chair began to move without anyone having touched it Or at least
not anyone that they could see
ldquoI could feel that the jinn were there but by this time I had control of myself and
didn‟t panicrdquo
From that time on the family heard the jinn many times They even used to call the
family members by name using their voices ldquoFor example I would hear my mother‟s
voice very clearly calling me but it wasn‟t herrdquo the gentleman continues ldquoMy sister
often used to see a strange woman with the baby but she is a very pious lady and
wasn‟t afraid
ldquoThe one night the jinn tried to strangle my wife She was sleeping alone in our
bedroom as I was here in Kuwait at the time She felt a terrible pressure on her
throat and couldn‟t breathe She recited verses from the Holy Quran and the
gradually the pressure was relieved After that she never entered that room along
agingrdquo
ldquoOne day a friend saw the woman and baby outside by the gate of Pink Palace He
was riding his motorcycle and the woman asked him for a ride He said ok but as
soon as she and the baby were sitting behind him he felt a terrible burning
sensation When he turned around to look they had disappeared After that he was
extremely ill with a high temperature for a weekrdquo
Something had to be done to get rid of the jinn so the family called in mullahs who
were skilled in this task ldquoThe mullahs performed a ceremony reading Holy Quran
over some long iron nails Then they hammered the nail into the walls ldquothe gentleman
recalls
Iron is a universal antidote for jinn and is also commonly used to prevent their
presence in this part of world From that the time on the house become quite The
family eventually left the Pink Palace and heard no more about it
As a result of his experiences at the Pink Palace the gentleman wears a versa from
the Holy Koran the Surrat Yassin tucked into a leather pouch hung around his neck
Happily He has never again been troubled by jinn He reports however that a
colleague of his at work in Kuwait is being plagued by one such malevolent being
ldquoHe says there is something or someone in his room and at times he feels like
someone is sitting on him He has come to the conclusion that it is a jinni and he says
it even follows him When he is coming home late at night When you hear such things
it‟s easily to say they‟re just silly stories but after what I experienced myself I
can‟t discredit them so easily I know that jinn exist
Besides the other evening I went to visit this fellow and while we were sitting and
chatting we heard
scratching at his door As soon as the scratching began he said to me ldquoThat‟s himrdquo
referring to the jinn
We opened the door straight away but there was nothing thererdquo
Or at least nothing that they could see
10
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the third of an Eleven-Part Serious on the Mysterious Beings
Frankincense Jinn amp Fire Shield the Soul Courtesy by Kuwait Times
From Kuwait
In previous articles we‟ve looked at different types of genies or jinn as these
beings are known in this part of the world In literature and folklore as well as in
contemporary travelers‟ tales we‟ve found evidence that jinn can be good or evil
helpful or disruptive terribly mischievous or seriously mean
Nicholas Clapp author of ldquoThe Road to Ubar Finding the Atlantis of the Sandsrdquo
learned about the traits of jinn while spending time with Shahra tribesmen in the
mountains of Dhofar Oman The tribesmen informed him that jinn are creatures
bone of smoke less fire usually invisible and found of inhabiting waterholes and
gloomy gullies during daylight hours(You‟ll note that in his descriptions he uses
another common spelling of jinni namely ldquodjinnrdquo)
Though some djinns were friendly most were notrdquo Clapp wrote citing Dhofari
reports of the mysterious beings in his book ldquoGiven to inflicting misery and
misfortune they could take the form of whirlwinds and raging sandstorms Or they
could shape-change into reptiles various beasts or even humans Their true identity
Was discernible only by their feet which were like the hoofs of asses In great
numbers djinns were abroad at night especially on Wednesdays and Fridays Flying
out across the land they uttered screams so loud and penetrating that anyone
unwisely out and about would lose his wits It was a time to bar doors and windows
and leave the darkness to its ownersrdquo
With such frightening creatures roaming the countryside it‟s not surprising that
people would look for some manner in which to dispel them or at least prevent them
from doing harm One such method observed by Clapp is the burning of
frankincense an ancient ritual with its origins clouded in the mists of time
The Dhofar region drenched in tropical sunshine tempered by summertime monsoon
winds is where frankincense trees grow best It was the main frankincense
producing area of the ancient world Even today the ritual burning of this fragrant
gum resin is an integral part of some of the mountain people‟s daily routine
Clapp described how every morning the tribesmen burned incense at the huts where
the cattle had spent the night in order to protect the animals from jinn When this
was done ldquothe cattle could be led off to pasture with a reasonable assurance of
safety ldquohe wrote ldquoThe herdsmen would nevertheless be wary of strangers going
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
6
Footnotes
1 Reported by Muslim - Eng Trans Vol 4 p1540 No7134
2 It must be remembered that Iblis is a Jinn and not an Angel The concept of the Devil being a
fallen Angel is from Christianity and not Islam
3 In fact when The Exorcist was first shown on cinema it was so scary that many people
fainted and one even died
4 Authentic - Reported by Tirmidhi
5 Whilst Christians invoke the name of Jesus many Muslims invoke the name of pious Muslim
saints The rituals which are conducted by many Muslims are more akin to voodoo then the
exorcism practised by the Prophet and his companions
drank the Whiskey Suffice to say the woman was kicked out of India
6The ship which was recovered was more then 50 years old It subsequently caught alight and
was conveniently destroyed
7 Authentic - Reported by Tirmidhi
8 Reported by Bukhari - Eng Trans Vol7 p439 No657
9 Michel de Nostradamus was a famous French soothsayer of the 16th century
10 Reported by Muslim - Eng Trans Vol4 p1472 No6757
11 The classic example of how fortune tellers can be wrong is the case of Diana Princess of
Wales and Dodi Fayed Both went to see a fortune teller who told Diana that she would live a
long and happy life A few weeks later on August 31st 1997 Diana and Dodi Fayed were dead
After this the fortune tellers flew for cover as their evil art showed its decadence
12 Reported by Muslim - Eng Trans Vol4 p1211 No5540
13Authentic - Reported by Ahmed
14 Ouija boards are so misleading that people have even managed to get in touch with the spirit
of Jack the Ripper
15Informative books on the world of the Jinn is Ibn Taymeeyahs Essay on the Jinn translated
by Abu Ameenah Bilal Phillips and The jinn in the Quran and Sunnah by Mustafa Ashour
7
The Jinn
8
In the West theyrsquore know as genies In this part of the world theyrsquore called jinn and the are widespread repot of people experiencing strange encounters with them This the First of an Eleven-Part Serious on the Mysterious Beings
Iron out Jinn the wrinkles
Courtesy by Kuwait Times
From Kuwait
This mysterious story takes place in the Pink Palace a 37-room mansion in the town
of Sialkot Pakistan The narrator is a Pakistani expatriate an ex-army man who now
works in Kuwait Although the strange happenings took place many years ago when
he tells the story the memories are so vivid they still make the hair on his arms
stand on end
ldquoI was never superstitious and I was never afraid of such things as a ghosts or
spirits he matter-of-factly recalls ldquo I used to sleep in the graveyard and I‟d sleep
like a baby Nothing out of the ordinary ever bothered me Nothing that is until my
extended family and I moved in to the Pink Palacerdquo
The Pink Palace was not very old building It was constructed in 1965 People later
said it had been built on the site of an ancient graveyard and this explained why it
was the haunt of jinn the supernatural beings made of smokeless fire that can be
good or evil Capable of disrupting human life jinn are reportedly able to take on
human or animal shapes
According to the Pakistani gentleman his mother wife and siblings were the first to
see the jinn who appeared in the form of a woman and a baby Initially however he
was skeptical of his family‟s repots of hearing and seeing these strange beings and
thought they were just imagining things
ldquoThen one night we were sleeping in the courtyard My brothers and sisters were all
sleeping in a row nearby There was a pedestal fan and I noticed that it had moved
from its place and I wondered why I moved it back to its place and short time later
I saw that it had moved again I nudged my brother and asked him whether he had
moved the fan but he said he hadn‟t
ldquoAt the time I saw a shadow over me and I felt a horrible feeling just like I was
sinking into the ground I recited some verses from the Holy Quran and everyone
woke up My mother began reciting the Holy Quran too but when the rug began
moving we knew the jinn were still there‟
According to the narrator the family was finally able to settle down for the night
The next morning however when he was talking about the peculiar events of the
9
previous night a chair began to move without anyone having touched it Or at least
not anyone that they could see
ldquoI could feel that the jinn were there but by this time I had control of myself and
didn‟t panicrdquo
From that time on the family heard the jinn many times They even used to call the
family members by name using their voices ldquoFor example I would hear my mother‟s
voice very clearly calling me but it wasn‟t herrdquo the gentleman continues ldquoMy sister
often used to see a strange woman with the baby but she is a very pious lady and
wasn‟t afraid
ldquoThe one night the jinn tried to strangle my wife She was sleeping alone in our
bedroom as I was here in Kuwait at the time She felt a terrible pressure on her
throat and couldn‟t breathe She recited verses from the Holy Quran and the
gradually the pressure was relieved After that she never entered that room along
agingrdquo
ldquoOne day a friend saw the woman and baby outside by the gate of Pink Palace He
was riding his motorcycle and the woman asked him for a ride He said ok but as
soon as she and the baby were sitting behind him he felt a terrible burning
sensation When he turned around to look they had disappeared After that he was
extremely ill with a high temperature for a weekrdquo
Something had to be done to get rid of the jinn so the family called in mullahs who
were skilled in this task ldquoThe mullahs performed a ceremony reading Holy Quran
over some long iron nails Then they hammered the nail into the walls ldquothe gentleman
recalls
Iron is a universal antidote for jinn and is also commonly used to prevent their
presence in this part of world From that the time on the house become quite The
family eventually left the Pink Palace and heard no more about it
As a result of his experiences at the Pink Palace the gentleman wears a versa from
the Holy Koran the Surrat Yassin tucked into a leather pouch hung around his neck
Happily He has never again been troubled by jinn He reports however that a
colleague of his at work in Kuwait is being plagued by one such malevolent being
ldquoHe says there is something or someone in his room and at times he feels like
someone is sitting on him He has come to the conclusion that it is a jinni and he says
it even follows him When he is coming home late at night When you hear such things
it‟s easily to say they‟re just silly stories but after what I experienced myself I
can‟t discredit them so easily I know that jinn exist
Besides the other evening I went to visit this fellow and while we were sitting and
chatting we heard
scratching at his door As soon as the scratching began he said to me ldquoThat‟s himrdquo
referring to the jinn
We opened the door straight away but there was nothing thererdquo
Or at least nothing that they could see
10
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the third of an Eleven-Part Serious on the Mysterious Beings
Frankincense Jinn amp Fire Shield the Soul Courtesy by Kuwait Times
From Kuwait
In previous articles we‟ve looked at different types of genies or jinn as these
beings are known in this part of the world In literature and folklore as well as in
contemporary travelers‟ tales we‟ve found evidence that jinn can be good or evil
helpful or disruptive terribly mischievous or seriously mean
Nicholas Clapp author of ldquoThe Road to Ubar Finding the Atlantis of the Sandsrdquo
learned about the traits of jinn while spending time with Shahra tribesmen in the
mountains of Dhofar Oman The tribesmen informed him that jinn are creatures
bone of smoke less fire usually invisible and found of inhabiting waterholes and
gloomy gullies during daylight hours(You‟ll note that in his descriptions he uses
another common spelling of jinni namely ldquodjinnrdquo)
Though some djinns were friendly most were notrdquo Clapp wrote citing Dhofari
reports of the mysterious beings in his book ldquoGiven to inflicting misery and
misfortune they could take the form of whirlwinds and raging sandstorms Or they
could shape-change into reptiles various beasts or even humans Their true identity
Was discernible only by their feet which were like the hoofs of asses In great
numbers djinns were abroad at night especially on Wednesdays and Fridays Flying
out across the land they uttered screams so loud and penetrating that anyone
unwisely out and about would lose his wits It was a time to bar doors and windows
and leave the darkness to its ownersrdquo
With such frightening creatures roaming the countryside it‟s not surprising that
people would look for some manner in which to dispel them or at least prevent them
from doing harm One such method observed by Clapp is the burning of
frankincense an ancient ritual with its origins clouded in the mists of time
The Dhofar region drenched in tropical sunshine tempered by summertime monsoon
winds is where frankincense trees grow best It was the main frankincense
producing area of the ancient world Even today the ritual burning of this fragrant
gum resin is an integral part of some of the mountain people‟s daily routine
Clapp described how every morning the tribesmen burned incense at the huts where
the cattle had spent the night in order to protect the animals from jinn When this
was done ldquothe cattle could be led off to pasture with a reasonable assurance of
safety ldquohe wrote ldquoThe herdsmen would nevertheless be wary of strangers going
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
7
The Jinn
8
In the West theyrsquore know as genies In this part of the world theyrsquore called jinn and the are widespread repot of people experiencing strange encounters with them This the First of an Eleven-Part Serious on the Mysterious Beings
Iron out Jinn the wrinkles
Courtesy by Kuwait Times
From Kuwait
This mysterious story takes place in the Pink Palace a 37-room mansion in the town
of Sialkot Pakistan The narrator is a Pakistani expatriate an ex-army man who now
works in Kuwait Although the strange happenings took place many years ago when
he tells the story the memories are so vivid they still make the hair on his arms
stand on end
ldquoI was never superstitious and I was never afraid of such things as a ghosts or
spirits he matter-of-factly recalls ldquo I used to sleep in the graveyard and I‟d sleep
like a baby Nothing out of the ordinary ever bothered me Nothing that is until my
extended family and I moved in to the Pink Palacerdquo
The Pink Palace was not very old building It was constructed in 1965 People later
said it had been built on the site of an ancient graveyard and this explained why it
was the haunt of jinn the supernatural beings made of smokeless fire that can be
good or evil Capable of disrupting human life jinn are reportedly able to take on
human or animal shapes
According to the Pakistani gentleman his mother wife and siblings were the first to
see the jinn who appeared in the form of a woman and a baby Initially however he
was skeptical of his family‟s repots of hearing and seeing these strange beings and
thought they were just imagining things
ldquoThen one night we were sleeping in the courtyard My brothers and sisters were all
sleeping in a row nearby There was a pedestal fan and I noticed that it had moved
from its place and I wondered why I moved it back to its place and short time later
I saw that it had moved again I nudged my brother and asked him whether he had
moved the fan but he said he hadn‟t
ldquoAt the time I saw a shadow over me and I felt a horrible feeling just like I was
sinking into the ground I recited some verses from the Holy Quran and everyone
woke up My mother began reciting the Holy Quran too but when the rug began
moving we knew the jinn were still there‟
According to the narrator the family was finally able to settle down for the night
The next morning however when he was talking about the peculiar events of the
9
previous night a chair began to move without anyone having touched it Or at least
not anyone that they could see
ldquoI could feel that the jinn were there but by this time I had control of myself and
didn‟t panicrdquo
From that time on the family heard the jinn many times They even used to call the
family members by name using their voices ldquoFor example I would hear my mother‟s
voice very clearly calling me but it wasn‟t herrdquo the gentleman continues ldquoMy sister
often used to see a strange woman with the baby but she is a very pious lady and
wasn‟t afraid
ldquoThe one night the jinn tried to strangle my wife She was sleeping alone in our
bedroom as I was here in Kuwait at the time She felt a terrible pressure on her
throat and couldn‟t breathe She recited verses from the Holy Quran and the
gradually the pressure was relieved After that she never entered that room along
agingrdquo
ldquoOne day a friend saw the woman and baby outside by the gate of Pink Palace He
was riding his motorcycle and the woman asked him for a ride He said ok but as
soon as she and the baby were sitting behind him he felt a terrible burning
sensation When he turned around to look they had disappeared After that he was
extremely ill with a high temperature for a weekrdquo
Something had to be done to get rid of the jinn so the family called in mullahs who
were skilled in this task ldquoThe mullahs performed a ceremony reading Holy Quran
over some long iron nails Then they hammered the nail into the walls ldquothe gentleman
recalls
Iron is a universal antidote for jinn and is also commonly used to prevent their
presence in this part of world From that the time on the house become quite The
family eventually left the Pink Palace and heard no more about it
As a result of his experiences at the Pink Palace the gentleman wears a versa from
the Holy Koran the Surrat Yassin tucked into a leather pouch hung around his neck
Happily He has never again been troubled by jinn He reports however that a
colleague of his at work in Kuwait is being plagued by one such malevolent being
ldquoHe says there is something or someone in his room and at times he feels like
someone is sitting on him He has come to the conclusion that it is a jinni and he says
it even follows him When he is coming home late at night When you hear such things
it‟s easily to say they‟re just silly stories but after what I experienced myself I
can‟t discredit them so easily I know that jinn exist
Besides the other evening I went to visit this fellow and while we were sitting and
chatting we heard
scratching at his door As soon as the scratching began he said to me ldquoThat‟s himrdquo
referring to the jinn
We opened the door straight away but there was nothing thererdquo
Or at least nothing that they could see
10
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the third of an Eleven-Part Serious on the Mysterious Beings
Frankincense Jinn amp Fire Shield the Soul Courtesy by Kuwait Times
From Kuwait
In previous articles we‟ve looked at different types of genies or jinn as these
beings are known in this part of the world In literature and folklore as well as in
contemporary travelers‟ tales we‟ve found evidence that jinn can be good or evil
helpful or disruptive terribly mischievous or seriously mean
Nicholas Clapp author of ldquoThe Road to Ubar Finding the Atlantis of the Sandsrdquo
learned about the traits of jinn while spending time with Shahra tribesmen in the
mountains of Dhofar Oman The tribesmen informed him that jinn are creatures
bone of smoke less fire usually invisible and found of inhabiting waterholes and
gloomy gullies during daylight hours(You‟ll note that in his descriptions he uses
another common spelling of jinni namely ldquodjinnrdquo)
Though some djinns were friendly most were notrdquo Clapp wrote citing Dhofari
reports of the mysterious beings in his book ldquoGiven to inflicting misery and
misfortune they could take the form of whirlwinds and raging sandstorms Or they
could shape-change into reptiles various beasts or even humans Their true identity
Was discernible only by their feet which were like the hoofs of asses In great
numbers djinns were abroad at night especially on Wednesdays and Fridays Flying
out across the land they uttered screams so loud and penetrating that anyone
unwisely out and about would lose his wits It was a time to bar doors and windows
and leave the darkness to its ownersrdquo
With such frightening creatures roaming the countryside it‟s not surprising that
people would look for some manner in which to dispel them or at least prevent them
from doing harm One such method observed by Clapp is the burning of
frankincense an ancient ritual with its origins clouded in the mists of time
The Dhofar region drenched in tropical sunshine tempered by summertime monsoon
winds is where frankincense trees grow best It was the main frankincense
producing area of the ancient world Even today the ritual burning of this fragrant
gum resin is an integral part of some of the mountain people‟s daily routine
Clapp described how every morning the tribesmen burned incense at the huts where
the cattle had spent the night in order to protect the animals from jinn When this
was done ldquothe cattle could be led off to pasture with a reasonable assurance of
safety ldquohe wrote ldquoThe herdsmen would nevertheless be wary of strangers going
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
8
In the West theyrsquore know as genies In this part of the world theyrsquore called jinn and the are widespread repot of people experiencing strange encounters with them This the First of an Eleven-Part Serious on the Mysterious Beings
Iron out Jinn the wrinkles
Courtesy by Kuwait Times
From Kuwait
This mysterious story takes place in the Pink Palace a 37-room mansion in the town
of Sialkot Pakistan The narrator is a Pakistani expatriate an ex-army man who now
works in Kuwait Although the strange happenings took place many years ago when
he tells the story the memories are so vivid they still make the hair on his arms
stand on end
ldquoI was never superstitious and I was never afraid of such things as a ghosts or
spirits he matter-of-factly recalls ldquo I used to sleep in the graveyard and I‟d sleep
like a baby Nothing out of the ordinary ever bothered me Nothing that is until my
extended family and I moved in to the Pink Palacerdquo
The Pink Palace was not very old building It was constructed in 1965 People later
said it had been built on the site of an ancient graveyard and this explained why it
was the haunt of jinn the supernatural beings made of smokeless fire that can be
good or evil Capable of disrupting human life jinn are reportedly able to take on
human or animal shapes
According to the Pakistani gentleman his mother wife and siblings were the first to
see the jinn who appeared in the form of a woman and a baby Initially however he
was skeptical of his family‟s repots of hearing and seeing these strange beings and
thought they were just imagining things
ldquoThen one night we were sleeping in the courtyard My brothers and sisters were all
sleeping in a row nearby There was a pedestal fan and I noticed that it had moved
from its place and I wondered why I moved it back to its place and short time later
I saw that it had moved again I nudged my brother and asked him whether he had
moved the fan but he said he hadn‟t
ldquoAt the time I saw a shadow over me and I felt a horrible feeling just like I was
sinking into the ground I recited some verses from the Holy Quran and everyone
woke up My mother began reciting the Holy Quran too but when the rug began
moving we knew the jinn were still there‟
According to the narrator the family was finally able to settle down for the night
The next morning however when he was talking about the peculiar events of the
9
previous night a chair began to move without anyone having touched it Or at least
not anyone that they could see
ldquoI could feel that the jinn were there but by this time I had control of myself and
didn‟t panicrdquo
From that time on the family heard the jinn many times They even used to call the
family members by name using their voices ldquoFor example I would hear my mother‟s
voice very clearly calling me but it wasn‟t herrdquo the gentleman continues ldquoMy sister
often used to see a strange woman with the baby but she is a very pious lady and
wasn‟t afraid
ldquoThe one night the jinn tried to strangle my wife She was sleeping alone in our
bedroom as I was here in Kuwait at the time She felt a terrible pressure on her
throat and couldn‟t breathe She recited verses from the Holy Quran and the
gradually the pressure was relieved After that she never entered that room along
agingrdquo
ldquoOne day a friend saw the woman and baby outside by the gate of Pink Palace He
was riding his motorcycle and the woman asked him for a ride He said ok but as
soon as she and the baby were sitting behind him he felt a terrible burning
sensation When he turned around to look they had disappeared After that he was
extremely ill with a high temperature for a weekrdquo
Something had to be done to get rid of the jinn so the family called in mullahs who
were skilled in this task ldquoThe mullahs performed a ceremony reading Holy Quran
over some long iron nails Then they hammered the nail into the walls ldquothe gentleman
recalls
Iron is a universal antidote for jinn and is also commonly used to prevent their
presence in this part of world From that the time on the house become quite The
family eventually left the Pink Palace and heard no more about it
As a result of his experiences at the Pink Palace the gentleman wears a versa from
the Holy Koran the Surrat Yassin tucked into a leather pouch hung around his neck
Happily He has never again been troubled by jinn He reports however that a
colleague of his at work in Kuwait is being plagued by one such malevolent being
ldquoHe says there is something or someone in his room and at times he feels like
someone is sitting on him He has come to the conclusion that it is a jinni and he says
it even follows him When he is coming home late at night When you hear such things
it‟s easily to say they‟re just silly stories but after what I experienced myself I
can‟t discredit them so easily I know that jinn exist
Besides the other evening I went to visit this fellow and while we were sitting and
chatting we heard
scratching at his door As soon as the scratching began he said to me ldquoThat‟s himrdquo
referring to the jinn
We opened the door straight away but there was nothing thererdquo
Or at least nothing that they could see
10
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the third of an Eleven-Part Serious on the Mysterious Beings
Frankincense Jinn amp Fire Shield the Soul Courtesy by Kuwait Times
From Kuwait
In previous articles we‟ve looked at different types of genies or jinn as these
beings are known in this part of the world In literature and folklore as well as in
contemporary travelers‟ tales we‟ve found evidence that jinn can be good or evil
helpful or disruptive terribly mischievous or seriously mean
Nicholas Clapp author of ldquoThe Road to Ubar Finding the Atlantis of the Sandsrdquo
learned about the traits of jinn while spending time with Shahra tribesmen in the
mountains of Dhofar Oman The tribesmen informed him that jinn are creatures
bone of smoke less fire usually invisible and found of inhabiting waterholes and
gloomy gullies during daylight hours(You‟ll note that in his descriptions he uses
another common spelling of jinni namely ldquodjinnrdquo)
Though some djinns were friendly most were notrdquo Clapp wrote citing Dhofari
reports of the mysterious beings in his book ldquoGiven to inflicting misery and
misfortune they could take the form of whirlwinds and raging sandstorms Or they
could shape-change into reptiles various beasts or even humans Their true identity
Was discernible only by their feet which were like the hoofs of asses In great
numbers djinns were abroad at night especially on Wednesdays and Fridays Flying
out across the land they uttered screams so loud and penetrating that anyone
unwisely out and about would lose his wits It was a time to bar doors and windows
and leave the darkness to its ownersrdquo
With such frightening creatures roaming the countryside it‟s not surprising that
people would look for some manner in which to dispel them or at least prevent them
from doing harm One such method observed by Clapp is the burning of
frankincense an ancient ritual with its origins clouded in the mists of time
The Dhofar region drenched in tropical sunshine tempered by summertime monsoon
winds is where frankincense trees grow best It was the main frankincense
producing area of the ancient world Even today the ritual burning of this fragrant
gum resin is an integral part of some of the mountain people‟s daily routine
Clapp described how every morning the tribesmen burned incense at the huts where
the cattle had spent the night in order to protect the animals from jinn When this
was done ldquothe cattle could be led off to pasture with a reasonable assurance of
safety ldquohe wrote ldquoThe herdsmen would nevertheless be wary of strangers going
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
9
previous night a chair began to move without anyone having touched it Or at least
not anyone that they could see
ldquoI could feel that the jinn were there but by this time I had control of myself and
didn‟t panicrdquo
From that time on the family heard the jinn many times They even used to call the
family members by name using their voices ldquoFor example I would hear my mother‟s
voice very clearly calling me but it wasn‟t herrdquo the gentleman continues ldquoMy sister
often used to see a strange woman with the baby but she is a very pious lady and
wasn‟t afraid
ldquoThe one night the jinn tried to strangle my wife She was sleeping alone in our
bedroom as I was here in Kuwait at the time She felt a terrible pressure on her
throat and couldn‟t breathe She recited verses from the Holy Quran and the
gradually the pressure was relieved After that she never entered that room along
agingrdquo
ldquoOne day a friend saw the woman and baby outside by the gate of Pink Palace He
was riding his motorcycle and the woman asked him for a ride He said ok but as
soon as she and the baby were sitting behind him he felt a terrible burning
sensation When he turned around to look they had disappeared After that he was
extremely ill with a high temperature for a weekrdquo
Something had to be done to get rid of the jinn so the family called in mullahs who
were skilled in this task ldquoThe mullahs performed a ceremony reading Holy Quran
over some long iron nails Then they hammered the nail into the walls ldquothe gentleman
recalls
Iron is a universal antidote for jinn and is also commonly used to prevent their
presence in this part of world From that the time on the house become quite The
family eventually left the Pink Palace and heard no more about it
As a result of his experiences at the Pink Palace the gentleman wears a versa from
the Holy Koran the Surrat Yassin tucked into a leather pouch hung around his neck
Happily He has never again been troubled by jinn He reports however that a
colleague of his at work in Kuwait is being plagued by one such malevolent being
ldquoHe says there is something or someone in his room and at times he feels like
someone is sitting on him He has come to the conclusion that it is a jinni and he says
it even follows him When he is coming home late at night When you hear such things
it‟s easily to say they‟re just silly stories but after what I experienced myself I
can‟t discredit them so easily I know that jinn exist
Besides the other evening I went to visit this fellow and while we were sitting and
chatting we heard
scratching at his door As soon as the scratching began he said to me ldquoThat‟s himrdquo
referring to the jinn
We opened the door straight away but there was nothing thererdquo
Or at least nothing that they could see
10
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the third of an Eleven-Part Serious on the Mysterious Beings
Frankincense Jinn amp Fire Shield the Soul Courtesy by Kuwait Times
From Kuwait
In previous articles we‟ve looked at different types of genies or jinn as these
beings are known in this part of the world In literature and folklore as well as in
contemporary travelers‟ tales we‟ve found evidence that jinn can be good or evil
helpful or disruptive terribly mischievous or seriously mean
Nicholas Clapp author of ldquoThe Road to Ubar Finding the Atlantis of the Sandsrdquo
learned about the traits of jinn while spending time with Shahra tribesmen in the
mountains of Dhofar Oman The tribesmen informed him that jinn are creatures
bone of smoke less fire usually invisible and found of inhabiting waterholes and
gloomy gullies during daylight hours(You‟ll note that in his descriptions he uses
another common spelling of jinni namely ldquodjinnrdquo)
Though some djinns were friendly most were notrdquo Clapp wrote citing Dhofari
reports of the mysterious beings in his book ldquoGiven to inflicting misery and
misfortune they could take the form of whirlwinds and raging sandstorms Or they
could shape-change into reptiles various beasts or even humans Their true identity
Was discernible only by their feet which were like the hoofs of asses In great
numbers djinns were abroad at night especially on Wednesdays and Fridays Flying
out across the land they uttered screams so loud and penetrating that anyone
unwisely out and about would lose his wits It was a time to bar doors and windows
and leave the darkness to its ownersrdquo
With such frightening creatures roaming the countryside it‟s not surprising that
people would look for some manner in which to dispel them or at least prevent them
from doing harm One such method observed by Clapp is the burning of
frankincense an ancient ritual with its origins clouded in the mists of time
The Dhofar region drenched in tropical sunshine tempered by summertime monsoon
winds is where frankincense trees grow best It was the main frankincense
producing area of the ancient world Even today the ritual burning of this fragrant
gum resin is an integral part of some of the mountain people‟s daily routine
Clapp described how every morning the tribesmen burned incense at the huts where
the cattle had spent the night in order to protect the animals from jinn When this
was done ldquothe cattle could be led off to pasture with a reasonable assurance of
safety ldquohe wrote ldquoThe herdsmen would nevertheless be wary of strangers going
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
10
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the third of an Eleven-Part Serious on the Mysterious Beings
Frankincense Jinn amp Fire Shield the Soul Courtesy by Kuwait Times
From Kuwait
In previous articles we‟ve looked at different types of genies or jinn as these
beings are known in this part of the world In literature and folklore as well as in
contemporary travelers‟ tales we‟ve found evidence that jinn can be good or evil
helpful or disruptive terribly mischievous or seriously mean
Nicholas Clapp author of ldquoThe Road to Ubar Finding the Atlantis of the Sandsrdquo
learned about the traits of jinn while spending time with Shahra tribesmen in the
mountains of Dhofar Oman The tribesmen informed him that jinn are creatures
bone of smoke less fire usually invisible and found of inhabiting waterholes and
gloomy gullies during daylight hours(You‟ll note that in his descriptions he uses
another common spelling of jinni namely ldquodjinnrdquo)
Though some djinns were friendly most were notrdquo Clapp wrote citing Dhofari
reports of the mysterious beings in his book ldquoGiven to inflicting misery and
misfortune they could take the form of whirlwinds and raging sandstorms Or they
could shape-change into reptiles various beasts or even humans Their true identity
Was discernible only by their feet which were like the hoofs of asses In great
numbers djinns were abroad at night especially on Wednesdays and Fridays Flying
out across the land they uttered screams so loud and penetrating that anyone
unwisely out and about would lose his wits It was a time to bar doors and windows
and leave the darkness to its ownersrdquo
With such frightening creatures roaming the countryside it‟s not surprising that
people would look for some manner in which to dispel them or at least prevent them
from doing harm One such method observed by Clapp is the burning of
frankincense an ancient ritual with its origins clouded in the mists of time
The Dhofar region drenched in tropical sunshine tempered by summertime monsoon
winds is where frankincense trees grow best It was the main frankincense
producing area of the ancient world Even today the ritual burning of this fragrant
gum resin is an integral part of some of the mountain people‟s daily routine
Clapp described how every morning the tribesmen burned incense at the huts where
the cattle had spent the night in order to protect the animals from jinn When this
was done ldquothe cattle could be led off to pasture with a reasonable assurance of
safety ldquohe wrote ldquoThe herdsmen would nevertheless be wary of strangers going
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
11
their way In broad daylight djinns could manifest themselves as fellow travelers
leading men and animals astray often to their deathsrdquo
Clapp reported that ldquoDespite everyone‟s diligence it appeared the djinns had
worked some mischief A little boy hadn‟t been able to shake off a bad cold and
something needed to be done The settlement‟s matriarch added fresh frankincense
to a burner and led the child center of the corral Round and round she circled him
enveloping him in incense
She chanted ldquoLook at this your sacrifice frankincense and fire From the eye of
the evil spirits of mankind from afar of kindred nearby and from afar Be
redeemed from the evil spirits Look at this your sacrifice frankincense and firerdquo
According to the author frankincense and fire are believed to be a potent
combination for dispelling jinn The ritual of burning incense with the symbolism of
smoke rising up towards the heavens has long been associated with the invocation of
blessings Jinn are said to be creatures born of fire and oddly enough even a small
spark of fire is supposed to drive away troublesome jinn
Sir Wilfred Thesiger who crossed the Empty Quarter by camel in 1947worte about
incense and fire being used for the same purpose in his fascinating bookrdquo Arabian
Sandsrdquo Traveling with bedouin companions the British explorer had set off on his
journey from the Dhofar region of Oman Late one night when sleeping out in the
open he was awakened by a blood curdling howl
ldquoAgain and again the uncanny sound quivered across the camp sending shivers down
my backrdquo Thesiger wrote describing the incident When he inquired what was wrong
the Bedouins told him that a boy named Said had been possessed by a ldquoZarrdquo or jinni
ldquoBy the light of the setting moon I could see the boyhellipcrouching over a small fire
His face and head were covered with cloth and he racked himself to and fro as he
howled The others sat close to him Silent and intent Suddenly they began to chant
in two parts while Said thrashed himself violently from side to side More and more
wildly he threw himself abouthellip Steadily the chanting rose and fell about the
demented boy who gradually become calmerrdquo Thesiger said
ldquoA man lit some incense in a bowl and held it under the boy‟s nose beneath the cloth
Suddenly he began to sing in a curious strained high-pitched voice Line by line the
other answered him He stopped grew more violent again and then calmed once
more A man leant forward and asked him questions and he answered speaking like
someone in his sleep I could not understand the words from they spoke Mahra
They gave him more incense and spirit left himrdquo
Thesiger reported that a little later the boy lay down to sleep but soon he was
troubled again Sobbing bitterly and groaning as if in great pain The men gathered
round him once more and chanted until he grew clam The boy then went to sleep and
in the morning he was fine
According to Thesiger the belief in possession by a ldquozarrdquo or jinni is also widely held
ldquoin the Sudan Egypt and Makkah and is generally thought to have originated in
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
12
Abyssinia or Central Africa It seems to me possible that it originated in southern
Arabia My companions told me that whenever they exorcized a bdquozar‟ they used the
Mahra tongue and I knew that the ancestors of the Mahra had originally colonized
Abyssiniardquo
Ceremonies for people believed to be possessed by jinn are also held in Kuwait
These age-old rituals are referred to locally as ldquoZarrdquo Later in this series we‟ll take a
look at these mysterious events
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
13
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and the are widespread repot of people experiencing strange encounters with
them This the Seventh of an Eleven-Part Serious on the Mysterious Beings
Secret sharer
Courtesy by Kuwait Times
From Kuwait
In literature and folklore we find information about the type of places said to be
favored by jinn They include the empty desert the sea rivers islands valleys
particular trees and shrubs the junctures of roads ruined houses and deserted
buildings There are also certain specific places in and around Kuwait believed to be
the home of jinn
Colonel Harold Dickson who came to Kuwait as British Political Agent in 1929
documented the rapidly changing customs culture beliefs and traditions of the
local bedouins in his fascinating book ldquoThe Arab of the Desertrdquo He made mention of
certain parts of the desert reputed to be the haunt of jinn One of these is Ras
Misha‟ab
In Colonel Dickson‟s day it was just inside the southern part of the Kuwait Neutral
Zone but today this land belongs to Saudi Arabia It is a marshy area known as the
ldquoMaqtahrdquo and it has a number of salty springs one of which is said to be haunted
According to Colonel Dickson ldquoAni al bdquoAbdrdquo or ldquoEye of the Salverdquo isrdquo a pool of water
forty feet across and some six feet below the surface of the surrounding countryrdquo
He reported that ldquothe whole marsh is covered by ausaj bushes the plant which
according to Badawin lore is dangerous to cut lest you be haunted by evil spirits
ldquoIn the centre of the poolrdquo wrote Dickson ldquothere is a spring which surges out of the
ground The water is strongly impregnated with sulphur and smells like bad eggs for
a mile round The pool flows away by a channel whether natural or artificial I do not
know and eventually the water finds its way to the sea some ten miles awayrdquo
Dickson was told by the bedouins that a black creature with the head of a black man
and believed to be a jinni lives in the centre of the pool Every now and then it
comes to the surface shows itself and disappears again Some also said that at
other times the jinni emerges from the pool and sits sunning himself on the bank
ldquoThe water of the bdquoAin being unfit to drink and therefore useless the place is
avoided by man A series of tests carried out by Captain Papworth RE in 1934
proved that approximately 1000 gallons of water per hour flowed from the springrdquo
Colonel Dickson remarked
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
14
Colonel Dickson himself visited Ain al bdquoAbd twice but was unable to solve the
mystery and reported that he saw nothing alarming ldquoMy escort all refused to
approach nearer than 300 yards except one man the stalwart Mirshid al
Shammarihelliprdquo he wrote
Another supposedly haunted site inside the Saudi Arabia called ldquoAbrag al Khalijahrdquo
was described by Colonel Dickson as being located ldquoclose to the southwest corner of
the Kuwait Neutral Zonerdquo Writing in the 1930s Dickson said that he had not visited
the spot but had been told it was said to be ldquoa place where a meteorite fell some
seventy years agordquo He reported that ldquoEvery Kuwait Badawin know the place but
pretends to fear to go near it as it is said to be the home of Jinns It has been flown
over and examined by air by certain geologists (in 1932) who were greatly
interested According to them it consists of a hole in the ground some four acres in
extent with cliff-like sides about twenty four feet high The bdquoAwazim and bdquoAjman
particularly feat to approach the placerdquo
Another desert area where people claim to have seen jinn is Febel Salam in the north
of Kuwait near the Iraqi border People say it is a haunted mountain or hill and
there have been many sightings of jinn in that areardquo one Kuwaiti grandmother saidrdquo
In the old days it was a popular place for hunters and they used to say the jinn would
often appear just before dawnrdquo
On the edge of Burgan Kuwait‟s largest oilfield is another area that‟s supposedly
inhabited by jinn Subaihiyah a desert oasis and once an ancient settlement is now
used exclusively by Kuwait Oil Company (KOC) for oil production and is closed to the
public It is described in the April-June 2001 issue of The Kuwait Digest the KOC
magazine
ldquoNo one comes here nowrdquo Musalah Al Otaibi the KOC Supervisor Production
Operations was quoted as saying of Subaihiyah ldquoEven KOC‟s role is minimal We have
eight oil wells here and of course we keep an eye on these but generally the place is
for the most part desertedrdquo
According to the magazine an abundant supply of sweet water attracted the first
settlers to Subaihiyah and made it a popular resting place for the many traders and
tribes who wandered kuwait‟s harsh desert terrain in ancient times ldquoThe area is
steeped in a history that dates back 1500 years at a time when ancient caravan
routes stretched from Basra in the north to Oman in the south and when the main
town of the country was Khazimah near Fahrardquo the article says
Now fenced off from campers hunters and grazing herds the area is wild lonely
and over grown The old wells are filled with sand but the many trees still attest to
the presence of ground water Musalah remarked that many KOC employees are not
keen on visiting this remote place at night due to the presence of jinn
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
15
ldquoSome people believe that jinn will come and inhabit a place where people once lived
and if this is the case then Subaihiyah is a prime spot I did not really believe it until
I was out here one night checking on a well The night was still and cool There was
no wind and yet from the surrounding trees came a really strange sound like wind
but differentrdquo Musalah recalled
Subaihiyah was inhabited until the mid-1960s when the government relocated the
people there mostly farmers to new homes in the newly constructed town of
Sabaihiyah According to Kuwaiti historian Farhan Al Farhan the discovery of oil
coupled with a serious of devastating sandstorms made the decision to leave
Subaihiyah easy for many
ldquoAfter oil was discovered in this area people left their farms and went to work on
the oilfields or in the government Life had become very difficult for those who lived
here and when they saw how the government was providing jobs and new houses for
every Kuwaiti they thought why should I work on the farm when I can work in the
government Why should I live here without electricity without running water
without a new houserdquo
With the sealing off of the area Subaihiyah was spared the effects of development
except for the eight oil wells As the magazine says ldquoBirds fill the trees their song
mingling with the sound of the wind and lizards snakes beetles and locusts thrive
amongst the long grass and sandy soilrdquo
Who could blame the jinn for choosing such a long forgotten oasis of unspoiled
nature and solitude
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
16
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Eighth of an Eleven-Part Serious on the Mysterious Beings
Jinn tongues feed flame of a smokeless fire born in the mists of time
Courtesy by Kuwait Times
From Kuwait
It was during a Kuwait ladies tea party that the talk turned to jinn those
supernatural beings made of smokeless fire known in the West as genies The ladies
were sharing news about births deaths weddings divorces and about who had been
traveling where When Umm Fahed began talking about a terrifying creature her
friend had encountered on the road in Saudi Arabia all the ladies grew quiet and
gave her their attention
ldquoMy friend Umm Abdullah and her son Nawaf were driving back to Kuwait to
Makkah where they had just performed that pilgrimage of Umra It was late at night
and the road was very dark Umm Abdullah was chatting to her son in order to make
sure he stayed awake behind the wheel when all of sudden a figure appeared in
front of the car Nawaf hit the brakes but it was too late There was a sickening
thud before the car came to a halt
ldquoThe mother and son were relieved when in the beam of the headlights they saw the
figure get up But their relief turned to horror when they saw that it was half man
and half donkey obviously a jinnirdquo
ldquoWhat happened thenrdquo one of the ladies asked
ldquoWell Umm Abdullah and her son were so shocked they just sat it to the car for
about half an hour Umm Fahed continued ldquoThen they walked around the car
reciting verses from the Holy Quran before continuing on their way Fortunately the
car has sustained only minor damage After they had driven a short distance they
saw the same figure standing in the road staring at them but then it disappeared
ldquoAfter umm Abdullah and Nawaf returned to Kuwait they couldn‟t sleep When they
recounted the story they were told that many people have seen the same sort of
creatures on the stretch of road and they are responsible for many accidentsrdquo
With the conclusion of this strange story came a burst of conversation It seemed
every had something to say on the subject of jinn
ldquoThere was a terrible incident involving jinn in the United Arab Emirates They killed
a young manrdquo said Umm Fahed‟s sister Nora
ldquoI read about it in one of the local women‟s magazines and there was even a
photograph of jinn with the articlerdquo
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
17
ldquoHow can that berdquo some of the ladies asked
ldquoWell the article said there are some caves in the Hajar Mountains in a very rugged
and lonely area Some local shepherds said they heard music and drumming coming
from these caves at night and people said it was the jinn holding their celebrations
Everyone was afraid to go to that place but one young man from a nearby village said
he was determined to go there and see for himself He talked a friend into going
with him and as they approached the caves they heard the music and the drumming
From the sound of it the jinn were having a wedding party
ldquoThe first young man armed with a camera walked bravely into the cave while at the
last minute his friend turned and fled back to the village When the first young man
hadn‟t returned by daybreak his friend headed a search party When the men
entered the cave all was quiet and they found the body of the young man with his
camera beside him He had died from a blow to the head that was surely
administered by the jinn as they don‟t allow anyone to intrude on their celebrations
The proof of this came when the film in the camera was developed and printed The
last picture on the roll was the image of a horrible looking creature and it was
printed in the magazine‟
ldquoWhat did it look likerdquo the ladies asked
ldquoIt was just horrible but I can‟t really describe itrdquo Nora answered ldquoBut I think I
still have that magazine laying around somewhere I‟ll look later and see if I can find
itrdquo
From the conversation that followed it become clear that there are also many
reports of encounter with jinn right here in Kuwait In fact Nora‟s friend Maha had
a Bluetooth video of one recorded on her mobile phone or so she claimed ldquoLet‟s see
itrdquo the ladies demanded
ldquoJust a momentrdquo said Maha busily pushing buttons on her phone ldquoYes here it isrdquo
she said as the ladies craned their necks to see
The brief video showed a rather blurry figure in white running past some tents at
night and then suddenly vanishing ldquoHow do you know that‟s jinnirdquo some of the ladies
enquired skeptically
ldquoThe man who filmed this was making a video of his desert camp at night and there
was no one there But when he played back the video there was this figure running
through the camp It must have been a jinnirdquo said Maha ldquoI‟m surprised you haven‟t
seen it as the video was sent out on mobile phones all over Kuwaitrdquo
ldquoI saw the video some time ago but I don‟t think it‟s conclusive evidence of a jinnirdquo
replied Umm Ahmed who had been quiet until then ldquoThe figure could have been
anyone wearing a white dishdasha and the guy just said it was a jinnirdquo
The ladies discussed this point with most agreeing with Umm Fahed and a few siding
with Maha However they all agreed that jinn exist and that humans do see them
sometimes
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
18
ldquoListen to me my daughtersrdquo said an old lady called Umm Mishal ldquoThe jinn live with
us but most of time they don‟t hurt us Just like people some jinn are good and
some are evil Some are even religious and worship God just as we do
ldquoWhen I was young my family lived in an old mud-brick house with a central
courtyard To reach the bathroom we had to go through the open courtyard At
night before the fajr prayers we often used to see an old man with long white
beard performing his ablutions at the well He would disappear right before our eyes
but we weren‟t scared since we knew he was a pious jinni and wouldn‟t cause any
harmrdquo
Umm Fahed agreed with the old lady about there being religious jinn ldquoWe had one
living in our house when I was a girl It used to wake my mother up every night
before the fajr prayer by whispering in her ear My mother used to tell us I can see
something that you don‟t see‟ referring to the jinni but she was never afraid One
time we were sitting together and we felt a breath of wind as if someone were
passing accompanied by a whiff of incense just like when someone has stood over
the incense burner to scent their clothes We all asked my mother what was that‟
and she laughed and said ldquoThat was the jinnirdquo
Quite a few similar stories followed Maha‟s grandmother Umm Mohammed
reported that she also used to live in an old Arab style house with high walls and
very large courtyard One night everyone was fast asleep except her uncle who was
restless and got up to get some fresh air
ldquoMy Uncle saw my father walking around the courtyard so he followed him and called
to him but he wouldn‟t stop In the morning he said to my father bdquoSo you couldn‟t
sleep either
I got up in the middle of the night and saw you walking around the courtyard‟ My
father was very surprised and replied bdquoWhat are you talking about I Slept very well
and didn‟t stir all nightrdquo
Next Maha spoke up again ldquoDon‟t think that the jinn only live in the old houses We
have one in our new villa in Adailiyardquo she said We‟ve never seen it but every day at
300 in the afternoon we hear the sound of a door opening and closing on the roof
and then footsteps going back and forth but there is no door up there Perhaps 300
is the time the jinni wakes up Everyone in the house has heard itrdquo
Umm Ahmed spoke again cautioning against believing that any unexplained noises are
due to jinn ldquoSome people also try to attribute strange behaviour to someone being
possessed by a jinni Last Ramadan however I heard one of our religious sheikhs
talking on the radio and he said that people with such problems should receive
proper medical care
He told the story of a Kuwaiti woman who was convinced she was possessed and her
family thought so too They were advised to take her to a certain religious sheikh in
Saudi Arabia who is knowledgeable in these matters When the woman stood in front
of the Saudi sheikh he recited some verses from the Holy Quran and then said bdquoShe
has no jinni take her to a doctor‟
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
19
ldquoThe family returned to Kuwait and when the woman was seen by a doctor he
diagnosed her with a certain disease I can‟t remember what it‟s called but she was
treated with medication and cured ldquoUmm Ahmed concluded
The ladies nodded and one of them said ldquoYou‟re right Umm Ahmed some
undoubtedly so In any case this conversation is giving me the creeps so let‟s change
the subject And how about having some more teardquo
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
20
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the Ninth of an Eleven-Part Serious on the Mysterious Beings
Alive in legend and Jinn Look Behind you
Courtesy by Kuwait Times
From Kuwait
Dr Zubaydah Ashkanani is a Kuwait anthropologist who has carried out an indepth
study on the subject of jinn the mysterious beings known in the West as genies Her
doctorate thesis concerns the role of middle-aged Kuwaiti women in a changing world
and why some of them attend the zar ceremonies the age-old rituals meant to
placate or exorcise troublesome jinn who inhabit human beings It was written in
1988 and involved many hours of field work and research A unique documentary Dr
Ashkanani‟s thesis provides information on beliefs concerning jinn prevalent among
people in Kuwait It is with these popular beliefs collected by Dr Ashkanani that we
will begain
ldquoJust as God made man out of clay so He made jinn out of fire Jinn are transparent
and invisible until they choose to reveal themselves In the meantime they continue
to live their own lives as we do Jinn have an existence parallel to human existence
ldquoDr Ashkanani writes
According to Dr Ashkanani it is widely believed that jinn have their own hierarchy
with some types of jinn more powerful than others
She points out that bdquoahl il-ard‟ (the inhabitants of the earth) is a name by which they
are commonly known as they are thought to live underground in the seventh layer of
the earth ldquo In general conversation jinn are referred to as bdquoAsyad‟ (the masters) or
simply as bdquothey‟ In the case of someone being possessed by a jinni it is called bdquothe
one who is in him‟rdquo
Dr Ashkanani explains that people think that jinn can surface whenever they wish
and also inhabit certain places above the ground ldquoThere was a particular house well
know in Kuwait which had been uninhabited for many years because jinn were know
to live there and to appears there during the night The reason for choosing the
house is unknown It might be that someone with a strong jinn was living in the house
for some timerdquo
This notorious house was demolished last year and the groundworks are now being
prepared for new structure to be built on the site Whether jinn will make their
presence known in the new building remains to be seen
ldquoThe malevolent jinn are said to like dark damp places and in preoil Kuwait they
were often thought to inhabit rubbish dumps Formerly areas of land were walled
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
21
off for the disposal of rubbish later to be connected or burnt Anyone entering or
passing any such place would pronounce the name of God and be careful not to fall
lest he hurts a jinni living thererdquo Dr Ashkanani writes
One of this mistresses of the zar ceremony know as a bdquomama‟ told Dr Ashkanani
about the case of a woman who had poured hot water onto the step of a room late at
night without saying the name of God This had supposedly caused the death of a
jinni and in revenge The jinni‟s family sent the woman a tab‟a or jinni that kills a
woman‟s children before they are born
They bdquomama‟ told DrAshkanani that ldquoto satisfy this jinni family the patient was told
that when she become pregnant she must take a lamb and feed it every day by
putting the food in her lap She must hold the lamb while it eats She must continue
to feed it until her child is born and then slaughter it as an act of satisfying the
jinn
ldquoThe woman followed the mama‟s instructions but when she was better after six
months she decided she was tired of this bdquononsense‟ and had the sheep slaughtered
The next day she had a miscarriage Of course the next time she became pregnant
she followed the instructions until her child was born Since then she has had no
trouble having childrenrdquo
DrAshkhanai writes that jinn ldquoare believed to be able to achieve tasks which are
difficult or impossible for humans They are thought to move very quickly and to be
able to disappear from one place and appear in another Usually they disappear as
soon as they feel they are discovered Anyone who encounters a jinn can use the
opportunity to ask for something and it will be done as long as he or she does not
tell anyone about the jinni Jinn can take any shape they want especially black cats
Cats can of course move very quickly In the following story the jinni appears as a
cat
ldquoA poor woman saw a black cat limping in the courtyard When she found out its leg
was wounded she treated the cat leg and discovered that it was a jinni when the cat
asked her by talking to her as a human being asking if there was anything she
needed The women asked for help in running her family‟s life The cat promised to
bring everything she needed provided she never told anyone From that day on
anything the woman took from her storeroom was immediately replaced by the cat
Unfortunately her husband eventually became suspicious and when he insisted she
told him about the jinn From that moment on all help ceasedrdquo
In another interview Dr Ashkanani was told about a couple who had a jinni living in
one of the rooms of their apartment ldquoThe couple were careful to fumigate the room
with incense every Thursday night to keep the jinni happyrdquo Dr Ashkanani writes
ldquoThe jinni was never seen but sometimes the couple heard the jinni reciting the Holy
Quran in the room or noticed some change in the room the next day The jinni
appeared to be very kind as since they had been living there they had been happy
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
22
and lucky and were getting wealthier In the way The jinni had brought them good
fortune
ldquoThis story should not suggest that all jinn are kind as people in Kuwait usually
regard attempts to contact jinni with caution and sometimes fear A story is told
about three men in old Kuwait who tried to make a jinni appear One did appear and
they were all so frightened that their minds were unbalanced One of the men
became psychologically disturbed and another developed fits This may have been
because the jinni was malevolent or simply because he was unhappy to be made to
appear
This write was recently told of a Kuwaiti family that has a long association with the
family of jinn Umm Asem the grandmother of the family volunteered to tell their
story
ldquoFor more than thirty years we have shared our home with several jinn We first
noticed them when we were living in Rumeithiya Light would turn on and off by
themselves doors would slam and there was a strong smell of cigarette some in the
house although we are all non-smokers Only one of the jinn appears to us and she is
a small dark-skinned girl who wear a kerchief on her head like a gypsy She is very
mischievous and like to bother us when we‟re reading the newspaper by running
around and tapping on the paper and then running awayrdquo
Umm Asem said that the jinn also called the family member by name One evening
when seven member of the family were having dinner together they heard their
maid calling them in a low voice They were all astonished at what they heard as the
main was away on a holiday at the time
ldquoIt wasn‟t just that one of us thought we‟d heard something strange‟ we all heard itrdquo
Umm Asem emphasized
During the Iraqi occupation of Kuwait in 1990 the family escaped to Saudi Arabia
Umm Asem said they were surprised when they realised the jinn has gone with them
ldquoIn Kuwait they had just been noisy and rather irritating but in Saudi Arabia their
behaviour become worse When I would get up to pray before dawn I would hear the
sound of horses‟ hooves running as though right next to my ears and it made it
difficult to carry out my prayersrdquo she said
When the family returned to Kuwait after the liberation the jinn went with them
When they moved to Qurtoba so did the jinn
Umm Asem continued ldquoWe tried playing recordings of the Holy Quran and brining
incense and things would get better for a while but only temporarily I don‟t know
what they want but after thirty years I‟ve figured out they must be Muslim jinn
since during all this time they‟ve never harmed us So therefore I am no longer
afraid I actually said to them bdquoHayakom Allah‟ you are welcome but if you want live
in our house please behave yourselves and don‟t be a nuisancerdquo
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
23
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the tenth of an Eleven-Part Serious on the Mysterious Beings
Zar it may appease jinn but they never leave
Courtesy by Kuwait Times
From Kuwait
Zar is an age-old ritual performed for individuals who are believed to be possessed
by jinn It is widely practiced in many countries throughout Africa and Middle East
including Kuwait In 1983 Dr Zubaydah Ashkanani a Kuwaiti anthropologist
conducted an in-depth study on zar as part of the research for her thesis Her field
work included attendance at many local zar ceremonies and interviews with the
mistresses of the zar and their patients The result is a scholarly and well-
documented portrait of ancient therapeutic rite that still serves a special need in
the modern world
The ceremonies are characterised by singing dancing the beating of drums and
tambourines ritual meals the burning of incense and in some cases the slaughter of
sheep and massaging the patient‟s body with fresh sheep‟s blood While it may sound
like some sort of bizarre ritual that‟s attended by demonic cult members in reality
it is most popular among middle-aged and elderly housewives
Dr Ashkanani‟s thesis is a study of the effects of socio-econoimc change on a
category of middle-aged women in Kuwait
ldquoThese women are from Kuwait‟s middle class and were young when Kuwait‟s economy
was subject to massive change due to the discovery of oil ldquoDr Ashkanani writes bdquoThe
central argument states that due to their strict upbringing and socialiastion these
women are unable to adjust to modern Kuwait and subsequently feel alienated and
suffer from a loss of identity Among the few outlets available to these women is
zar which gives them a temporary release and alleviation from these feelings
ldquoHowever the alleviation through zar is only a temporary measure and in fact can
lead to increased feelings of alienation The argument states that in order to
prevent further alienation special attention must be paid to these womenrdquo
According to DrAshkanani the zar rituals in kuwait are not exorcisms ldquoThe jinn
while thought by the patients as being inside their bodies in some way are not
exorcised by the zar performances They are rather placated or appeased by the
rhythms of the music by the dancing and by the ritual meal Jinn are never got rid
of once and for all which is why many of the women continually return to the
particular zar preferred by their jinn The jinn is thought to bdquorecognise‟ the music
and be bdquopleased‟ or bdquosatisfied‟
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
24
The anthropologist explain that in old Kuwait people took the existence of jinn for
granted as natural and regarded zar as the necessary and proper traditional
treatment to satisfy the demands of the jinn ldquo Individuals thought to be suffering
from the various ailments accepted as being caused by jinn freely consulted local
healers and underwent zar curing ritualsrdquo
Dr Ashkanani reports however that not surprisingly these traditional methods of
cure are no longer used as frequently as they once were ldquoModern medical treatment
by the no highly developed and free medical services in Kwait has made an impact on
traditional medicine and practices In particular men think little of these bdquoold
fashioned‟ riuals and the younger more educated generation say that they are
simply bdquosuperstitious‟ and should be abolished
ldquoHowever in spite of the advances of high technology medicine many people
particularly women refuse to accept any other form of treatment for what are
often emotional disturbances with social causes While this attitude tends to be
more prevalent among the middle-aged and elderly it is also found on occasions
among both young and educated women who not only still believe in zar but prefer it
to modern medicinehellip The main difference between the young and elderly believers
is that the former feel the need to have their ceremonies performed in secret and
of course their numbers are not significant compared with the latter It should also
be mentioned that the devotion with which the middle-aged regard and attend these
ceremonies is largely absent from the patients of other genetations
Dr Ashkanani point out that these facts apply to the period when the field work was
carried out around twenty year ago
There were once six types of zar rituals commonly practiced in Kuwait but at the
time of Dr Ashkanani‟s study two of them were no longer being performed The
rituals differ she explains in terms of the musical instruments played the language
of the songs (some in Arabic and some in Swahili) style and rhythms of the dances
and the extent of the participation in the ritual by the patients They also vary in
length from between one to seven days
ldquoThe choice of which zar is to be performed is believed to be that of the jinn
speaking through the patient ldquo Dr Ashkanani says ldquoThe jinni asked for a particular
zar ceremony and it is thought that jinn have preference for different musical
rhythmsrdquo
ldquoDarrdquo is the word used for the place where zar is held and literally means a room or a
house The plural of ldquodarrdquo is ldquodurrdquo When Dr Ashkanani conducted her field work she
found there were 22 ldquodurrdquo in Kuwait located in private homes It is not know how
many there are at present
The mistress of the zar who presides over the ritual is called a ldquomamardquo According
to Dr Ashkanani the ldquomamasrdquo are usually black women of African origin from former
slave families and at least middle-aged and at least middle-aged and more often
elderly A ldquomamardquo usually attains her position through inheritance from her mother
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
25
elder sister mother-in-law or grandmother but sometimes she is given the position
by her own ldquomamardquo whom she used to serve as an assistant
ldquoThe bdquomama‟ is regarded by her patients called bdquodaughters‟ as their spiritual mother
(patients are in fact usually women) and great respect and affection is shown to her
When visiting the bdquomama‟ a bdquodaughter‟ kisses first the right then the left shoulder
then the bdquomama‟s forehead or head
Although a bdquomama is shown respect by her patient‟s families neighbours and by
society in general it is her patients who show the greatest respect This description
naturally excluded all those who regard belief in jinn as superstition and zar as
quackeryrdquo Dr Ashkanani remarks
ldquoOn all social and religious occasion the bdquomama‟s daughters‟ or patients should visit
her and sometimes bring presents It is very similar to the obligations that exist
between a daughter and her natural mother In fact those women who are not very
intimate with their real mothers show an extreme affection and loyalty to their
bdquomamas‟ Also the daughters‟ regularly gather in the bdquomamas‟ houses especially on
Friday afternoon where the bdquomama‟ fumigates them with sandalwood incense and
sprinkles rosewater over their heads and serves coffee and bdquokaraku‟ a special
tobacco smoked in a waterpiperdquo
Dr Ashkanani points out that for the ldquodaughtersrdquo the zar ceremonies and their
relationship with a comforting sense of solidarity and belonging The ldquomamardquo in turn
is rewarded with respect power social status a sense of purpose and self worth
and often financial independence as a result of the money paid to her for the zar
ceremonies Many of the ldquomamsrdquo interviewed by Dr Ashkanani were able to use their
prestigious position to overcome what might otherwise be insurmountable social and
financial difficulties
In the next article we will delve into Dr Ashkanani‟s account of what takes place
during the zar ceremonies playing special attention to the ldquosufrardquo ritual which goes
on for seven days
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
26
In the West theyrsquore know as genies In this part of the world theyrsquore called
jinn and they are widespread repot of people experiencing strange encounters with
them This the last of an Eleven-Part Serious on the Mysterious Beings
Jinn Zardar sufra
Courtesy by Kuwait Times
From Kuwait
Viewed as superstitious nonsense and quackery by some and revered as a scared
healing ceremony by others zar is an ancient ritual still often practiced in modern
Kuwait It is performed specifically for people who are believed to be possessed by
jinn the beings made of smokeless fire that can be good or evil
The woman who conducts such a ceremony is called a bdquomama‟ and the patient and
other women attending are known as her bdquodaughters‟ During the 1980s Kuwaiti
anthropologist Dr Zabaydah Ashkanani investigated the mysterious world of zar
while researching the doctorate thesis She interviewed many bdquomamas‟ and
bdquodaughters‟ and attended a large numbers of zar rituals Her thesis is the only
comprehensive study of zar put into a sccio-eco-nomic context
According to Dr Ashkanani there are variety of symptoms that may make an
individual‟s or her family believe she is possessed by a jinni These include a strange
behavior chronic headaches nightmares fits and nervous movements general pains
and loss of appetite Such symptoms that may warrant a visit a traditional healer or
religious man who reads verses from the holy Quran in an attempt to drive out the
troublesome jinni Other traditional treatments too numerous to describe here may
also be administered
If these efforts fail a ldquomamardquo may be consulted Before recommending zar she will
also usually recommend various other plans of action including small ceremonies
involving the burning of incense and the sprinkling of rosewater If all else fails zar
is the last resort used to appease of placate the jinni
These are different types of zar ceremonies that vary in length from one to seven
days The jinni supposedly asks for the type of ceremony he wants through the
patient
According to Dr Ashkanani the ldquodaughterrdquo help the bdquomama‟ get ready for the ritual
by shopping for supplies cooking the food and preparing the bdquodar‟ or ceremonial
room In the case of the weeklong bdquosufra‟ ceremony the day before it takes place
the patient brings her special clothes and jewelry and leaves them in the ldquomama‟srdquo
room Throughout the bdquosufar‟ the patient is referred to as the bdquobride‟
When Dr Ashkanani attended a bdquosufra‟ ceremony she observed that the bdquobride‟ was
the first to arrive After greeting her bdquomama‟ she changed into her special clothes
and took her place between them After all the bdquodaughters‟ had arrived sweet
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
27
coffee was served Dr Ashkanani explains that the serving of the coffee signifies
that the beginning of the bdquosufra‟ is an especially important occasion that the jinni wh
is to be placated is important and that all hospitality must be shown to him
Next bitter coffee is served to all the women and bdquokaraku‟ a special tobacco smoked
in a water pipe is served to the mamas The other women smoke before or after the
ceremony or during breaks All the women are fumigated with incense and sprinkled
with rosewater in order to purify them before the music starts and the bdquomamas‟ and
a special singer begin to sing Dr Ashkanani related that some women played
tambourines while one beat rhythmically a big drum with a special stick
ldquoAs the singing progressed and the voices become gradually louder and higher the
women became more involved in the music Dr Ashkanani says ldquoThe bdquobride‟ started to
tremble and then dance in a way peculiar to zar rituals with creeping movements
dancing on hands and knees swaying her head from side to side in time with
tambourines
ldquoOther women began to dance and some became bdquopossessed‟ and started shivering
and dancing The bdquomama‟ sprinkled rosewater on anyone in a trance Characteristic
continuous shivering or rapid irregular movements and creeping dancing signify that
the patient (or any other woman) is coming down bdquomeaning that the bdquobride‟ is now
directly under the influence of her afflicting jinni During the zar rituals many
woman bdquocome down‟ in this way or in their own personalized manner For example
some lie on the floor twisting their bodies to right and left often breathing very
rapidly and sweating profusely in their trance statesrdquo
According to the anthropologist ldquothe more frantic and seductive the movements
the more they are taken as an indication of the presence of a jinni From the first
day the bdquobirde‟ is encouraged to express herself by dancing as freely as possiblerdquo
ldquoWhile the bdquobride‟ dance she is always spoken to as if she were a man It is believed
that bdquoit is believed that bdquoit is the one in her who dances‟ the jinni rather than she
herself Male jinn enter or afflict women and whenever the bdquobride‟ speaks in zar
rituals she always does so in a deep masculine voicerdquo
After about an hour and a half the music stops There is a break for the evening
prayer and then the singing and dancing continues for another session roughly equal
in length This brings the first day of the ceremony to a close
Dr Ashkanani describes the second day as being much the same as the first except
that special snacks and beverages were served instead of the coffee and the bdquobride‟
wore a different costume and jewelry She explains that this particular bdquosufra‟
ceremony consisted of two days of quadrizar‟ which have just been described and
five days of bdquohibbshi zar‟
The bdquohibbshi zar began much as the previous days‟ ceremonies but with a different
style of music (no instruments and more clapping) and the bdquomama‟ sang is Swahili This
was followed by the procession of the sheep one much longer than the room The
bdquobride‟ accompanied by the ldquomamardquo stood next to the larger sheep held it horns and
swayed to the bdquomama‟s‟ singing The two women were surrounded by circle of
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
28
ldquodaughtersrdquo many holding lighted candles who clapped and repeated parts of the
songs This lasted about twenty minutes The sheep were then led out and the mat
was removed and replaced with a fresh mat on which food and beverage were
arranged
After a short session of singing and dancing the women sat down to eat The bdquobride‟
ate first Dr Ashkanani explained out of respect for jinni who had asked for the
whole seven-day bdquosufra‟ and for whom the food had asked been cooked eating for
her jinni the bdquobride‟ also smoked bdquokaraku‟ for him
The next day the smaller sheep was slaughtered and there was another session of
singing and dancing In the evening there was a ritual meal during which the bdquobride‟
had to eat a piece of every part of sheep‟s body
The next day the other sheep brought to stand on a plastic mat and with the bdquobride‟
holding its horns the women began to sing The bdquobride‟ was asked to sit on the sheep
on several minutes Then the bdquomama‟ stopped singing and asked the bdquobride‟ bdquowhat your
name‟‟ In man‟s voice the bdquobride‟ and answered bdquoSaeed‟ Dr Ashkanani explains that
this part of the ritual is called bdquothe promise‟ as the bdquomama‟ asks the patient‟s jinni to
promise not to bother her any more It is also the process by which the jinni is
identified
ldquoThe act of bdquopromise‟ reassures the bdquobride‟ and her bdquomama‟ that the bdquobride‟ will be
cured at least temporarily since by identifying the jinni the ambiguity of the
bdquobride‟s‟ illness and the ambiguity of the jinni himself is dispelled (the act of naming
somehow always been associated with gaining power over him this especially the case
in the process of producing spells and amulets in Muslim culture)rdquo Dr Ashkanani
writes
After the promise the sheep was taken outside purified by fumigation with incense
and slaughtered As the butcher cut open the vein in the sheep‟s neck the bdquobride‟
drank the blood that gushed from the cut directly from the sheep‟s neck
ldquoThe bdquobride‟ was then taken back into the bdquodar‟ where a bed had been made up for
her on the floor ldquoDr Ashkanani continued ldquoFour assistants held a blanket up and the
bdquobride‟ undressed completely out of sight of the other women present A bowl of the
sheep‟s blood was brought in and with this the bdquomama‟ and of her assistants
massaged the now naked bdquobride‟ After the massage the bdquobride‟ body is completely
covered in blood
It is most important of course that all who help the bdquomama‟ are bdquodaughters‟ and
themselves possessed by jinn The blood covered bdquobride‟ is then covered by two
blankets which induces profuse sweating an important part of this cure‟‟
A bowel of blood was then taken round to all the women possessed with jinn and they
dipped their little fingers into it ldquoAfter two hours the bdquobride‟ was taken to
bathroom and washed from head to foot by the bdquomama‟ and her assistant That night
the bdquobride‟ always sleeps with the bdquomama‟ in her house in the same roomDr
Ashkananai writes
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
29
The anthropologist says that ldquowhen asked about the bdquobride‟s‟ drinking of blood an
being massaged with it the bdquomamas‟ saged with it the bdquomamas‟ said that it is because
the jinni likes blood
However it is worth mentioning that blood in Muslim culture represents strength
and the life force Slaughtering controls the animalistic nature and the jinn himself
but blood gives life and strength to the bdquobride‟ in this way the force of nature and
the jinni has been transferred both internally and externally to the bdquobride‟ ldquo
During the sixth and seventh days the ceremony begins to wind down There is more
singing dancinging burning incense and serving ritual meals A special dish called
bdquobun‟ made of coffee beans and cardamom fried in butter is served on the day
The bdquobride‟ is massaged with the special oil left over from the bdquobun‟ She goes to sleep
that night covered in oil and the next morning the bdquomama‟ and here assistant massage
the bdquobride‟ again In the afternoon there is a final massage after which the bdquobride‟
takes a bath and says her afternoon prayers The bdquomama‟ then fumigates her with
incense sprinkles with rosewater and after receiving her thanks wishes her well and
bids her goodbye The bdquosufra‟ is over
Analysing the need and the reasons for women attending zar ceremonies Dr
Ashkanani made the following comments in her contribution to the book ldquoWomen‟s
Medicine The Zar-Bori Cult in Africa and beyondrdquo published in 1991 ldquoWhen women
go to the zar ceremonies it is not simply to be treated for a real or problems of
these women are a combination of bdquocomplex‟ ailments which involve their whole
lifestyle The zar ceremonies help the bdquocure‟ is the coming together in these
associations and re-enacting of the experiences they have had It involves self
worth a sense of self and identityrdquo
The women Dr Ashkanani describes are most illiterate middle-aged to older who
married at a very early age ldquoThe old mode of life had changed enormously for these
women ldquoshe writes ldquoTheir bustling life surrounded by a large extended family has
turned into a quite lonely life Their small close-knit community where everyone
knew everyone else has changed to big modern residential areas where people do
not even know their next-door neighbor
ldquoIn zar these women relive their old traditional lives and senses if community spirit
The zar ceremony not only allow the patient to safety her need for the motherly
feeling of concern and solidarity which existed in her old community Zar also
provides these women with opportunity to regain the self-image which has been
crushed by socio-economic change
ldquoThe unhappy web of contradictions in their lives makes them conceive change as
having brought them discontentment and unhappiness These women are not
materially deprived of appropriate from of living for the context of Kuwait is that
of wealth and luxury they are deprived of personal social and cultural identityrdquo
What about the zar ceremony itself Can it continue to survive in a rapidly changing
modern world Dr Ashkanani writes that ldquo It is very difficult to predict whether zar
will die out all these illiterate middle-aged women are replaced by their literate
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
30
daughters or whether it might experience a kind of bdquorevival‟ In my opinion it is more
probably that zar which is criticized by the younger generation on two levels ndash
firstly by the westernised who consider it old fashioned and secondly by the young
fundamentalists who consider it anti-Islamic ndash will experience a decline in popularity
and may even become a clandestine practice but it will not die out
ldquoAs long as the ambiguities and contradictions of Kuwait society still prevail zar will
provide one of several possible outlets for a certain group of people for whom zar is
an opportunity to express their feelings of alienation and confusion and to receive a
feeling of solidarity and of belongingrdquo
In a recent interview the anthropologist remarked that there are less zar
ceremonies being held in Kuwait nowadays due to the ldquomamasrdquo passing away or being
too old to practice any more Indeed this writer was scheduled to interview one of
her zar ceremonies Unfortunately she passed away four days before the date of
the interview
Dr Ashkanani also cites the current religious trend in Kuwait society as causing a
decline in the practice of zar ldquoSomething like zar has it rhythms and cycle and
there always certain socio-economic conditions that lay the ground for these types
of movements to flourish or decline It will continue but probably on an much more
limited basis ldquoDr Ashkanani surmises
Perhaps it is most appropriate to conclude this article and this series on jinn with a
quote from one of the old ldquomamasrdquo When Dr Ashkanani asked her about the changes
in the practice of zar she replied ldquoZar is always zar there is no difference
between the past and present zar As long a this earth is inhabited by human beings
there will be jinn good and vicious jinn and there will be a way to treat the afflicted
patientsrdquo
THE END
Please if you have any comment please do not hesitate to write to us
Reep_hodyahoocom
Recommended