Erer relied on the forces of demons i i and evil

cit., note 103 above, pp. 148?; `Abd al-Rahm?n al-Jabart? `Ajaib i . a al-athar f?al-tar?jim wa al-akhb?r, four vols, Cairo, i a a Madbuli Library, 1997, vol. 3, pp. 119?0. 109 Lane, op. cit., note 95 above, p. 238. 110 B G Martin, `A short history from the Khalwatiyah Order of Dervishes', in Nikki R Keddie (ed.), Scholars, saints and Sufis: Muslim religious institutions within the Middle East given that 1500, Berkeley, University of California Press, 1972, pp. 275?five. 111 Toufic Fahd, `Sihr', Encyclopedia of Islam, op. cit., note 98 above, vol. 9, p. 567; Lane, op. cit., note 95 above, p. 207. 112 For far more on this debate, see Emilie Savage-Smith, `Magic and Islam', inFrancis Maddison and Emilie Savage-Smith (eds), Science, tools and magic, London, The Nour Foundation in association with Azimuth Editions and MK-0822 web Oxford University Press, 1997, p. 59; Fahd, `Sihr', op. cit., note 111 above, p. cit., note 111 above, p. 567; Toufic Fahd, `Le monde du sorcier en Islam', in Sources orientales, vol. 7, Paris, du Seuil, 1966, pp. 157?06. 113 Lane, op. cit., note 95 above, pp. 263?. 114 Hajj?Khal ah, op. cit., note 14 above, vol. two, i .?i pp. 114?five; Michael Dols, `The theory of magic in healing', in Emilie Savage-Smith (ed.), Magic and divination in early Islam, Aldershot, and Burlington, VT, Ashgate/Variorum, 2004, pp. 87?01, pp. 98?; `Abd al-Rahm?n Ism?`il, op. cit., note 91 above, a . a vol. 1, pp. 27?two, 63.Sherry title= AJPH.2015.302719 Sayed Gadelrab pestilence, infirmities plus the evil eye.115 Some prepared secret remedies, which allegedly had a mysterious energy for treating several conditions.116 Dols' study of this topic reveals that magic was recognized as an accepted form of healing not only by title= ntr/ntt168 ordinary persons but by intellectuals also. The Arabic term . ibb, meaning t medicine, title= 2152-7806.162550 was understood as counter-sorcery. Some scholars for instance Ibn Khald?n asserted, u "no intelligent individual must deny magic".117 Hajj?Khal ah believed that magic was the i .?i science that could "explain all inexplicable events and strange accidents that couldn't be accepted by the greatest of minds".118 Evliy? lebi believed that the amulets and talismans a produced inside the citadel of Cairo had been helpful in curing people today of colic, fevers, malaria and plague.119 For these intellectuals, as for uneducated individuals, magic may be an alternative cure for a lot of diseases that couldn't be treated by orthodox medicine. Some physicians also applied magical and spiritual methods, often referred to as . ibb t rawhan? The Syrian doctor Ibn al-Hak 's fame for treating his individuals with talismans . i .?i and magic squares opened for him the gates of power and wealth, when the Ottoman sultan, seeking a doctor talented in . ibb rawhan? employed him as a court physician.120 D?w?d t a u .?i al-Antak?s Tadhkirat included directions on how you can make talismans and charms for the .?i remedy of every single disease.121 Lots of learned medieval and early contemporary physicians believed that they could employ the occult properties (khaw?s) of.