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

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