Interview With The Shaman Of Wadi Arabah
 
 
-Ujailani laments that people now invite the fugara (Shamans) only on occasions, although they exist in every Arab country, and among their traditions is the use of incense. Al-Ujailani asserts that there is a difference between mediums, magicians, and the fugara. He maintains that not all mediums are magicians, and often they cannot fulfil all the functions of a magicians. The powers of a medium are generally limited to writing hujub (plural of hijab, generally meaning a spell which is either beneficial or harmful) and such. As for the fugara, they are the group that says "La ilaha illa Allah"( they are true believers).
 
The four posts:
Al-Ujailani spoke also about the four posts or stakes which indicate the gateway to the two orients and two occidents. Each gateway has a power/guardian, and the secret to them are known only to Al Rifai, Al Dasouqi, Al Jilani, and Al Sayyed Ahmad who were entrusted each on a specific shamanistic task. To fulfil their tasks, they spread in the four directions, and since each one has become the patron of his direction.
Angels:
The angels, according the Bedouin shaman, are innumerable, and each one of them has a letter of the alphabet. They include the bearers of the throne, the guardian of the skies, and those that guard humans against sin. People can talk to the angels, but the latter do not talk back. Only the virtuous can speak to the angels, and they can only ask them for good deeds because the angels are only of pacific acts.
 
Djin (Jinn):
Dwell in the area where he lives (the south of Jordan) in large numbers. he exorcised many people by the grace of God through reciting the names of God, which expelled the djin through the fingernails of these people.
 
The djin, like human beings, are divided into many races and tribes and such, they speak different languages. However, there are no djin in Mecca.
 
Sukkan al beit (dwellers in the house) are the djin that cohabitant in a house with humans. They do not harm these humans, but they share their food and exist in the same number as their human cohabitants, and they have a normal size. They can also be seen, but only by people with experience in this. It is possible to talk to them in whispers, in course of a Kholwa (isolation). To do this, a person needs to forsake food, drink, and conversation with other until the djin come to him. He then needs to promise not to divulge any of the secrets with which they entrust him. This djin then guards its human interlocutor against any harm or aggression.
 
When a child cries to the point where it chokes, it means that this infant has a qarin called suwaida (little black one) which raises his temperature until he becomes like a live coal. As for the qarin al tabe'h (the follower twin), she causes the death of the infant before his birth, or sometimes afterwards. If, however, the child dies after he has grown old enough to recognise his father, then the qarin haunts the father rather than the child.
 
A human can subdue the djin into servitude, but the ability to do so is a gift from God. This is why magicians have a lot of money, because they are served by the djin. Such magicians can be found in Morocco, Yamen, and Sudan. The djin prefer action to thought; when they decide to do something they will do it regardless. But they are always absent minded, and would not come to a human until they are summoned.
 
The djin according to Al-Ujailani are like animals in that they are guided by their appetites, be they for food or sex, unlike humans whom God distinguished with the faculty of thought. The djin dwell in all parts of the Jordan Valley, because this area is a prison for the djin and also the fallen angels. Al-Ujailani says that when he receives a person that is haunted by the djin, he makes that person wear a cloak called ghod (word unknown) or dhil (shadow) which the djin cannot bear, so it leaves the body of the afflicted person. Alternatively, Al-Ujailani build a huge fire, draws weapons, and threatens the djin with it. If the djin seeks refuge in the fire (from which the djin are made, according to the legend), then the exorcist knows that the djin is afraid of the weapon, and threatens the djin to strike him with it until he leaves the body of the person. Sometimes the djin is not scared by the weapon, then it becomes necessary to give the afflicted person a potion made of herbs called dhid (antidote) which course through the human's veins and attacks the djin to expel it.
 
Another potion that function in the same way is nushouq al-djin (the snuff of the djin). It is made of herbs mixed with oils extracted from certain trees, and the liver of a wolf. It must be left for a while for the ingredients to mix together well, then it is given to the afflicted person to expel the djin from him. It is also given to people who suffer from chronic headaches, but healing is only achieved by the grace of God the Healer (Arabic: Al- Shafi).
 
The story of Lot according to Al-Ujailani
According to Al-Ujailani, a Bedouin Shaman, Lot's people were notorious for their conduct that attracted the wrath of God. For example, they preferred homosexuality to heterosexuality. God sent two handsome angels to punish them. Lot's people sought the angels at Lot's house to have sex with them. Lot chastised them severely for such lasciviousness, and offered them his daughters instead, but they refused and planned perfidious acts that would anger the angels and God.
 
Lot's people contrived the pretext of a feast, which was in actuality meant as an insult to the angels since the meat was that of a yellow dog. The angels noticed that the meat looked and tasted strange, then, by God's power, they realised that this was the meat of the yellow dog. But Lot's people denied this, so God intervened to reconstitute the dog, revealing the falsehood of their claim to innocence. Angered by this act, and by their proclivity for sodomy, God decided to destroy the land and its people by means of an earthquake . He told Lot to take his family and leave the land without turning to look back. But Lot's wife, carrying an infant, came upon a stream and said: "God, I do not want to drink but this innocent child is thirsty." She drew up to the fountain, but she and the dog that was with them drank before the child, whereupon Lot turned around to warn her against turning to look back. The wife drank unheeding, then turned her head to see what had happened to her people. Consequently, water gushed out of the stream to drown Lot and his family, and it developed into the Dead Sea.  
Assaf on the drum
 
Assaf on the bronze plates