ON ISLAM AND ANIMISM. 



95 



or Qarina* It probably goes back to the ancient religion of 

 Egypt, or to the animistic beliefs common in Arabia as well as 

 in Egypt, at the time of Mohammed. By Qari7i or Qarina the 

 Moslem understands the double of the individual, his com- 

 panion, his mate, his familiar demon. In the case of males a 

 female mate, and in the case of females a male. This double is 

 generally understood to be a devil (Shaitdn or Jinn) born at 

 the time of the individual's Ijirth, and his constant companion 

 throughout life. The Qarina is, therefore, of the progeny of 

 Satan.t Al-Tabari, in his great commentary (Vol. xxvi, 

 p. 104), says the Qarin or Qarina is each man's Shaitdn (devil), 

 who was appointed to have charge of him in the world. He 

 then proves his statement by a series of traditions : " His Qarin 

 is his devil (Shaitdn) " ; or, according to another authority there 

 quoted : " His Qarina is his Jinn.'' 



The general teaching is that all human beings, non-Moslems 

 as well as Moslems, have their familiar spirit, who is in every 

 case jealous, malignant, and the cause of physical and moral ill, 

 save in so far as his influence is warded off by magic or 

 religion. It is just here that the belief exercises a dominating 

 place in popular Islam. It is against this spirit of jealousy, this 

 other self, that children wear beads, amulets, talismans, etc. It 

 is this other self that, through jealousy, hatred, and envy, pre- 

 vents love between husband and wife, and is responsible for 

 many injuries and disappointments. 



As an example of the usual animistic practices connected 

 with saint-worship and at the graves of the saints, I may 

 mention what takes place at the village of Sennouris in the 

 Fayoum, at the grave of Mohammed Maradni, a famous ivali.l 

 His tomb is next to the village mosque, and I was allowed to 

 visit it. The doorway is studded with nails driven in by 

 votaries, together with votive offerings of hair, nail parings, 

 and teeth, as well as shreds of clothing. On the tomb there 

 was a collection of amulets, placed there as offerings by those 

 who sought the intercession of the saint. Near the grave is a 



The Koran passages are the following : — Chapter of the Cave, v. 48 

 (see especially the Commentary of Fahr er-Razi, margin, vol. 6, p. 75) ; 

 Chapter Kaf, vv. 20-30 ; Chapter of Women, vv. 41-42 ; Chapter of the 

 Ranged, vv. 47-54; Chapter "Detailed," v. 24; Chapter of Gilding, 

 vv. 35-37. 



t For a fuller statement of Moslem teaching regarding the Qarin, the 

 reader is referred to my article in the Moslem World, vol. vi, No. 4. 



I Plural, auli7/d = ssimt, intercessor, redeemer, surety. The Hebrew 

 word goel is translated wall in the Arabic Bible. 



