Ifrit
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Ifrit, also spelled as efreet, afrit, and afreet (
Etymology
The word ifrit appears in Surah an-Naml: 39 of the Quran, but only as an epithet and not to designate a specific type of demon.[2][4] The term itself is not found in pre-Islamic Arabic poetry, although variants such as ifriya and ifr are recorded prior to the Quran.[4] Traditionally, Arab philologists trace the derivation of the word to عفر (ʻafara, "to rub with dust" or "to roll into dust").[3][5] It is further used to describe sly, malicious, wicked and cunning characteristics.[6]
Some Western philologists suggest a foreign origin of the word and attribute it to
In folklore, the term developed into a designation of a specific class of demon, though most Islamic scholarly traditions regard the term as an adjective.[5][4] Popular beliefs were elaborated in works such as in al-Ibshihi's Mustatraf. They became identified either as a dangerous kind of demon (shayṭān) preying on women, or as spirits of the dead.[4]
Islamic scriptures
In Islamic scriptures the term ifrit is always followed by the expression of the jinn.[9] Due to the ambiguous meaning of the term jinn, which is applied to a wide range of different spirits, their relation towards the genus of jinn remains vague.[3] However, within the Islamic scriptures themselves, the term is apparently used as an epithet to describe a powerful or malicious spirit of undefined nature.[10][4][3]
In the Quran itself, such an ifrit is mentioned in Quran 27:38-40. The ifrit offers to carry the throne of Bilqis, the queen of Sheba, to King Solomon: "An ifrit from the jinn said: 'I will bring it to you before you rise from your place. And verily, I am indeed strong, and trustworthy for such work." However, the duty is not given to him, but to somebody who is endowed with knowledge of the scripture.[4] An "ifrit among the jinn" is mentioned in a hadith of Muhammad al-Bukhari, attempting to interrupt the prayers of the prophet Muhammad[11][a] and in a narrative of Muhammad's night journey recorded in the eighth century by Malik ibn Anas. In the latter account, the "ifrit among the jinn" threatens Muhammad with a fiery presence, whereupon the Archangel Gabriel taught Muhammad a prayer to defeat it.[13][9] Muslim texts explain, God sent the ifrit on purpose so that Gabriel might teach Muhammad and his ummah (Muslim community) to overcome their fear of demons at night.[14]
Islamic folklore
In Islamic folklore, the afarit became a class of chthonic spirits, inhabiting the layers of the seven earths,[15][16] generally ruthless and wicked, formed out of smoke and fire.[b][17] Nizami Ganjavi describes the ifrit tormenting Mahan, as created from "God's wrath", thus underpinning the ifrit's role secondary to God's will.[18]
But despite their negative depictions and affiliation to the nether regions, afarit are not fundamentally evil on a moral plane; they might even carry out God's purpose. Such obligations can nevertheless be ruthless, such as obligation to blood vengeance and avenging murder.
Egypt
Although afarit are not necessarily components of a person, but independent entities, a common belief in Islamic Egypt[c] associates afarit with part of a human's soul.[23](pp103–104)
Probably influenced by the
Morocco
In Moroccan belief, the afarit form a more powerful type of demon, compared to the jinn and other supernatural creatures. They have more substantial existence, and are greater in scale and capacity[26] than other demons.[27] Their physical appearance is often portrayed as having monstrous deformities, such as claw-like or thorny hands, flaming eyes or seven heads.[27][9]
Just as with jinn, an ifrit might possess an individual. Such persons gain some abilities from the ifrit, such as getting stronger and more brave, but the ifrit renders them insane.[26][27] With the aid of a magical ring, the afarit might be forced to perform certain orders, such as carrying heavy stones.[27]
Shabakism
A story circulates among the
In fiction
Afarit appear already in early poems, such as those of
Afarit feature frequently in
See also
Explanatory notes
- ^ In Shibli's (d. 1367) retelling, he calls the ifrit a shaitan, underlining the ambiguous nature of the afarit.[12]
- ^ The description "smoke and fire" is contrary to the jinn in Quranic traditions, who are created out of smokeless (clear) fire,[3] but is in accord with a common tradition depicting the devils (shayāṭīn), as created out of smoke.
- ^ Although the identification of afarit with ghosts is usually associated with Muslims in Egypt, it is also attested among Muslims in India, Syria, and Javan Muslims in Cirebon.[20][21][22]
References
- ISBN 978-1-555-97986-7.
- ^ ISBN 9781317912682p. 387
- ^ ISBN 9789004161214, 1960-2007
- ^ a b c d e f g McAuliffe, Jane Dammen. Encyclopaedia of the Qurʾān. Vol. 3. Georgetown University, Washington DC. pp. 486–487.
- ^ ISBN 9789004161214, 1960-2007
- ^ "الباحث العربي: قاموس عربي عربي". www.baheth.info. Archived from the original on 2016-03-04. Retrieved 2019-02-19.
- ^ Cheung, Johnny (2016). "On the (Middle) Iranian borrowings in Qur'ānic (and pre-Islamic) Arabic". HAL: 15. Retrieved 26 December 2023.
- ISBN 978-1-365-97802-9.
- ^ ISBN 9789004356641, 2018, 2018-3
- ISBN 9780520022416p. 136
- ISBN 978-0-857-73063-3.
- ISBN 978-3-110-33168-4.
- ISBN 9781135885243p. 35-36
- ^ Ürkmez, Ertan. "Türk-İslâm mitolojisi bağlamında Mi ‘râç motifi ve Türkiye kültür tarihine yansımaları." (2015).
- ISBN 9789004387577.
- ISBN 9783847102281.
- ^
Hossein Nasr, Seyyed (2013). Islamic Life and Thought. Routledge. p. 135. ISBN 978-1-134-53818-8.
- ^
Annabelle, Birgit; Böttcher, Krawietz (2021). Islam, Migration and Jinn: Spiritual Medicine in Muslim Health Management. Deutschland: Springer International Publishing. p. 30. ISBN 978-3-030-61247-4.
- ISBN 9789774162503.
- ^
Muhaimin, A.G. (2006). The Islamic Traditions of Cirebon: Ibadat and Adat among Javanese Muslims. ANU E Press. p. 38. ISBN 978-1-920942-31-1.
- ^
Fartacek, Gebhard (2010). Unheil durch Dämonen?: Geschichten und Diskurse über das Wirken der Ǧinn; eine sozialanthropologische Spurensuche in Syrien [Evil from Demons?] (in German). Böhlau Verlag Wien. p. 68. ISBN 9783205784852.
Stories and discourses on the works of the djinn; a socio-anthropological search for clues in Syria.
- ^
Smith, Frederick M. (2012). The Self Possessed: Deity and spirit possession in South Asian literature and civilization. Columbia University Press. p. 570. ISBN 978-0-231-51065-3.
- ^ ISBN 9780897899246.
- ^ "Aeromancy". The Element Encyclopedia of the Psychic World. Harper Element. 2006. p. 10.
- ISBN 978-0-85773-063-3.
- ^ ISBN 9780520022416.
- ^ ISBN 9781317912682.
- ISBN 978-0-815-62411-0.
- ISBN 978-0-815-65070-6page 20
- ^ ISBN 9781610692540p. 402
- ^ ISBN 9781317044253p. 166-169
- ^ Leon Hale (January 13, 2002). "Arabic mythology is worth revisiting". Houston Chronicle.
- ISBN 9789027273376p. 205
- ^ Hudson, Dale. "'Of course there are Werewolves and Vampires': 'True Blood' and the Right to Rights for other Species." American Quarterly, vol. 65, no. 3, 2013, pp. 661–687., www.jstor.org/stable/43822924.
- ISBN 9780786494774p. 25.
External links
- The dictionary definition of عفريت at Wiktionary