Black Magic Shir Jadoo
(Black magic) Sihr is: For some, eloquent speech may be as effective as magic, a hadeeth in Al Bukhari in Al dalalah.
The word magic can be used in general terms. It is not defined, but within a sentence we can comprehend the meaning. For example, the word deceived used in the following ayat, “They said, “You are only of those affected by magic.” (ie who are deceived). Surat Ash-Shu`arā 26:153.
According to scholars, the term magic is a negative term. Al-Azhari said sihr is an act which brings one closer to Shaytaan, and the sahir and Shayateen seek help from one another. This is the basis of sihr.
The basic meaning of sihr is to make something appear in a form other than its real one. When a sahir makes falsehood appear to be true or real, or makes something appear differently to people than its true form, it means that he has given an object a status other than its real one. So sihr is to make what is false appear to be true.
It was narrated by Shamar that Arabs have given it the name sihr because, it can transform good health into illness, hate into love. They called sihr ‘tub’, which is the root word for medicine, or someone who is afflicted ‘matboob’ because he is in need of medicine, or a cure.
‘Al Gipt’, interpreted by Omar and Ibn Abbas and Abu Aliyah, and Al Sha’bi is witchcraft and was said: that Al gipt is more general than magic. So when mentioning Al gipt it could mean fortune-telling, astrology i.e. shirk, soothsaying.
Signs by which a magician may be recognised: 1. He asks about one’s name and one’s mother’s name.
2. He demands the slaughter of an animal or bird, whether it has specific characteristics or not, and whether the blood is to be smeared on the sick person or not.
3. He tells the sick person to eat a certain kind of food, or to drink a certain kind of drink, for a specific period of time, whilst keeping away from people in a darkened room during this period.
4. He gives the sick person papers to burn and scent himself with the smoke (like incense), or to hang them up, or to bury them.
5. Everyone who writes letters or numbers, or hexagons, or tears up the words of Allah, is a witch.
6. Everyone who mutters incomprehensible words, or words in a language other than Arabic, is a witch.
Signs of sihr: There are certain signs and symptoms that show in a person who has been bewitched. Signs and symptoms will be individual to the person, and may not necessarily be obvious. Sometimes it may not be very clear that the person has been bewitched, especially if they are close to Allah azza wa jal. The effects of sihr may not take control of them in the same way or to the same extent it might do to someone who is not particularly mindful of Allah, and generally will not be obvious to untrained eye. The signs of sihr may be similar or exactly like the signs of ‘ayn and hasad, and resemble the signs of a person possessed by a jinn i.e. with the physical and mental illnesses. The only time the difference can be determined is during the ruqyah.
The Effects of Sihr: Sihr (magic) has, by the will of Allah azza wa jal, the capacity to affect many aspects of people’s lives, depending on what the intent behind the magic is. Some examples of the outcomes of sihr can be found below;
The symptoms signs during the day: A person complains of being unable to interact with their spouse, or feels extreme hatred toward their spouse, sexual problems such as incompletion of sexual intercourse. Someone may find it difficult to marry although there would be no obvious indication as to why they cannot.
Inability to reconcile marriages
The person’s family can also be affected by magic
Finding some objects of magic in the home or car like of taweez (within which you will find a talsam i.e. patterns). Beads, strange shapes of stones, unusual dusts or powder such as flour scattered inside and outside the home, needles and pins that are poked in the furniture or around the home, holes that have been cut out of peoples garments, clothes that have been missing and then been found, or finding clothes that have been stained with the likes of blood, finding strange scary objects and smells in the bathroom, symbols carved inside or outside the home, seeing water or liquid sprinkled outside the home by the doorway or over the doorstep. Broken eggs on the doorstep or cats that have been slaughtered, or nails that have been nailed in the door etc.
Extremely volatile, always changing plans, anger occurring for small things, crying for no reason
Staying away from deen, no focus in the prayer, abandoning the Quran, tendency towards sin
The eyes appear to be as a person who is one drugs
Vomiting or filling the want to vomit, blood pouring out of the mouth without a medical reason.
Continuous bleeding for women, and repeated miscarriage
Divorce for no reason, you find they repeatedly marry and divorce.
Receiving threats from someone close family member such as they well not get married, or get job or threats that they separate you from your children husband wife, and then find those threats come to pass.
Going to a magician and drinking their water or inhaling their bukhoor
Constant headaches and feeling pain in the stomach, wanting to vomit when going to the sea, or when wind is blowing, or walking by the graves.
Symptoms whilst sleeping when you receive treatment: 1. Constant dreaming
2. 2. Restless sleeping, frequent movement and strange noises as moaning and groaning or laughing and crying.
3. A vision of a magician i.e. witch doctor or an evil man or woman.
4. Seeing the jinn threatening the patient to stop following the treatment.
5. To see in the dream that the magic ” sihr ” has been renewed by means of drinking or eating and finding the taste of the substance of the drink or food when one wakes up.
The facts: Some scholars differ in their understanding of the existence of sihr and its capacity to have a real impact. They claim sihr has no real effect on a person, so is it all in the imagination.
Al Mu’tazilas and Abu Bakr Al-Razi Hanafi known as Paljasas, Abu Jafar Al Istiraabadhie and Baghawi of Shaaf’is, these groups deny all kinds of magic, and believe in reality it is imagination and suggestion which is the opposite of reality. Their
understanding is it only affects a person if it is made with poison or smoke etc, and it is in contact with the person. The Hanafis adopted this school of thought by saying sihr cannot change anything from its reality i.e turning man in to donkey.
Sihr is divided in two types:-
One is through suggestion, illusionists, mediums, tricks, deception and the speed of the hand illusion. Second is the use of evil spirits, sorcery, witchcraft, voodoo, which has an effects on man as a whole.
Evidences from the Qur’an:-
“And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah . And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.” Surat Al-Baqarah 2:102
And they said, “No matter what sign you bring us with which to bewitch us, we will not be believers in you.” Surat Al-‘A`rāf 7:132
And when they had thrown, Moses said, “What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters. Surat Yūnus 81
Say, “I seek refuge in the Lord of daybreak
From the evil of that which He created
And from the evil of darkness when it settles
And from the evil of the blowers in knots
And from the evil of an envier when he envies.
Surat Al-Falaq 1-5
Technical understanding: There has been a wide difference of opinion among the scholars of fiqh, jurists and other scholars because of its nature, so the definition varies widely.
Sihr is anything that the cause of which is hidden, and which appears in a form other than its real one, with the intention to distort the reality of things and deceive.
Al Badawi said what is meant by sihr is that one seeks to be close with Shaytaan to achieve what man cannot accomplish by himself. Not just anybody can achieve this goal of acquiring the knowledge of magic, the soul of the person has to be as evil as Shaytaan.
The knowledge of witchcraft is based on certain jewels and numbers, looking at star signs, astrology and taking objects and picture of the person and applying them at the correct time and words of evil and immorality are used.
In this he seeks satanic help, and this is the way the person is afflicted in a strange way, which cannot be explained to the mind of man. This is against the laws of Islam.
Sihr is made up of the effects of evil spirits and the reaction of the soul whether it be weak or strong to combat the force.
The Hanbali’s say sihr is knots, speaking spells, writing, and acts that effects a person heart, body, or mind indirectly.
The Evidences are: ‘Aisha (RA) reported:”A man known as Labid Ibn al-A’sam from the tribe of Band Zurayq performed sihr on Allah’s Messenger ﷺ till Allah’s Messenger ﷺstarted imagining that he had done something which he had not really done. One day or one night while he was with me, he invoked Allah (‘Azza wa Jalla) for a long period, and then said, ‘O ‘Aisha! Do you know that Allah has instructed me concerning the matter I have asked him about? Two men came to me and one of them sat near my head and the other near my feet. One of them said to his companion, ‘What is the pains this man?’ The other replied, ‘He is under the effect of Mtbob’. The first one asked, ‘Who did it?’ The other replied, ‘Labid Ibn Al-A’sam.’ The first one asked, ‘What material did he use?’ The other replied, ‘A comb and the hairs stuck to it and the pollen of a male date palm.’ The first one asked, ‘Where is that?’ The other replied, ‘(That is) in the well of Daman!” So Allah’s Messenger ﷺ, along with some of his companions went there and returned saying, ‘O ‘Aisha, the colour of its water is like the infusion of henna leaves. The tops of the date-palm trees near it are like the heads of the devils.’ I asked, ‘O Allah’s Messenger? Why don’t you show it (to the people)?’ He said, ‘Since Allah (‘Azza wa Jalla) has cured me, I would not like to let evil spread among people.’ Then he ordered that the well be filled up with earth.” Reported by Al-Bukhari (10/222, in Fath Al-Bari) and Muslim (14/174, in Sharh An-Nawawi), the Book of Salam, Chapter on Sihr.
According to Al Mu’tazilah, they have rejected the above hadith on the grounds that it would undermine the status of the Prophethood and cast doubt over its authenticity. Claiming accepting this hadith and alike it would weaken the credibility of Islamic Law.
Giving an example that when the Prophet ﷺ said the angel Gabriel had come to him, he had only imagined him, and that he had only imagined the divine inspiration.
According to Al Mazari, this is completely untrue, because the proof of the Message, which is the miracle of receiving divine Inspiration, is indicative of the Prophets truthfulness and his infallible character in conveying the message Therefore, believing in something that has been invalidated by evidence is wrong. Zaad Al Muslim: 4/221
According to Abu Al Janki Al Yousfi, the Prophets ﷺillness, resulting from the effect of sihr done to him, did not affect the status of his Prophethood. This is because illness without any delerious effect in this life befell the Messengers at large, and would even increase their status in the next life. Therefore, the fact that Prophet ﷺ imagined, as a result of the illness caused by sihr, that he had done something of life’s daily routine activities which he had not done; and the fact that he completely recovered such illness
Through the support of Allah swt who revealed the site where the sihr was buried, means the message would not be affected by this at all, as it was a normal illness like any other illness.
In affect the sihr did not affect his reasoning, but only his perception. So the prophet ﷺimagined doing thing such as touching one of his waves, which he had not really done and in terms of illnesses, such acts of imagination arenot harmful to a person’s health.
Abu Hurayra (RA) reported: “The Prophet c said: ‘Avoid the seven serious sins (As-sa’ Al-Mubiqat)” People asked, ‘What are they?’ The Prophet Peace and Blessing upon him) replied, ‘Shirk (polytheism), sihr (sorcery), unlawful killing of a person, living on money from usury, usurping an orphan’s wealth, retreat at the time of Jihad, and accusing innocent married women of fornication'” Al-Bukhari (in FathAl-Bari 5/393) and Muslim (in Sharh An-Nawawi 2/83).
On the basis of the above hadith, the Prophet ﷺ warned that sihr must be avoided as it is one of the most serious sins, and this is proof enough that it exists.
Ibn ‘Abbas (RA) reported: “The Prophet (Peace and Blessing upon him) said: ‘A person who has acquired knowledge of one of the sciences of Astrology, has acquired knowledge of one of the branches of sihr, and the more his knowledge of Astrology is enriched, the more expansive his knowledge of sihr becomes.” Abu Dawud (No.3905), Ibn Majja (No.3726)
In this hadith the Prophet ﷺrefers to one of the means of learning sihr, so that Muslims may shun it; and this is an evidence that sihr is a real science that can be learnt. Further evidence can also be seen in the following verse:
From them they learned how they might divide a man and his wife… (2:102)
It is clear from the above verse and hadith that sihr is a science like other sciences, having its own fundamentals. Nevertheless, both the verse and the hadith condemn learning of sihr.
‘Imran Ibn Husayn (RA) reported: “The Prophet ﷺ said, ‘He is not one of us who practices tatayyur (ominousness) or has it done for him; who practices takahhun (clairvoyance) or has it done for him; who practices sihr or has it done for him. And whosoever has sought the services of a clairvoyant and believed in what he has come up with, has in fact disbelieved in the Message sent to Muhammad (Peace and Blessing upon him).'” Al-Haythmi stated in Al-Majma’ (5/20): Tradition reported by Al-Bazar and the chain of transmission includes authorities which fulfil the requirements of transmitting authentic traditions.
Evidence from the above hadith on sihr lies in the Prophet’s warning against practicing sihr or seeking it from a sahir. This shows that the Prophet (Peace and Blessing upon him) would only warn against something that really existed.
Abu Musa Al-Ash’ari (RA) reported:”The Prophet ﷺ said, ‘He who drinks alcohol regularly, believes that the power of sihr to harm an individual is independent of Allah’s intervention, or severs relations with one’s kin will not enter Paradise.'” Reported by Ibn Hibban
The evidence on sihr, from the above hadith, lies in the Prophet’s ﷺ warning against believing in the power of sihr to affect an individual independently of Allah’s intervention. A believer should believe that sihr or similar practices do not harm anybody or anything except with Allah’s Leave, as the following verse suggests:
…yet they did not hurt any man thereby, save by the leave of Allah. (2:102)
Ibn Mas’ud (RA) reported: “He who has hired a clairvoyant, a sahir or a soothsayer, and has believed in what they came up with, has in fact disbelieved in the Message sent to Muhammad ﷺ”. Al Mundiri stated in At-Targhib (4/53): Tradition transmitted by Al-Bazzar and Abu Ya’la through a very good suspended chain of transmission.
There are more hadith and ayat concerning this subject.
Punishment under Islamic Law for Practising Sihr: According to Imam Malik a person who practises sihr (sahir), but does not have it done for material gain is similar to the person Allah describes in the following verse: (…and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come.) (2:102). According to the verse, Imam Malik believed that the Punishment for practising sihr is the death sentence. Al-Muwatta (628)
According to Ibn Qudama, the Punishment for practising sihr is the death sentence. This view was reported by ‘Umar, ‘Uthman Ibn ‘Affan, Ibn ‘Umar, Hafsa, Jundub Ibn ‘Abdullah, Jundub Ibn Ka’b, Qays Ibn Sa’d, and ‘Umar Ibn ‘Abdul’aziz. It is also the view of Abu Hanifa and Malik.
According to al-Qurtubi, scholars of jurisprudence disagreed as to the punishment of a Muslim who practises sihr and a zimmi who practises sihr. According to Malik, the Punishment for a Muslim person who uses sihr himself that contains words of disbelief is the death sentence. He must not be requested to repent, as his repentance would not be accepted. This is because his sihr is something which he keeps secret, just like a disbeliever or an adulterer. This is also because Allah (‘Azza wa Jalla) defines sihr as disbelief: (they taught not any man, without they said, ‘We are but a temptation; do not disbelieve.) (2:102). This is also the view of Ahmad Ibn Hanbal, Abu Thawr, Ishaq, Ash-shafi’i (Ash-shafi’i held that a sahir should not be sentenced to death for simply practicing sihr, but rather, he should be killed, under al-qasas Law, if he has used a sihr which has claimed a life (quoted by Ibn Al-Mudir and others) and Abu Hanifa (Tafsir Al-Qurtubi (2/48))
According to Ibn Al-Mundir, the punishment for a person who admits to the use of sihr, containing words of disbelief is the death Punishment, if he does not repent, and also if the evidence against him shows that he has used words of disbelief. If he says that the sihr he has used did not contain words of disbelief, then he shall not be sentenced to death. If the sihr he used harmed a person so seriously as to deserve the death Punishment (under qasas law), then he must be sentenced to death, if he uses this sihr with intent to harm. However, if the sihr used does not merit the death penalty, then the penalty shall be blood money. Quoted from Tafsir Al-Qurtubi (2/48)
Ibn Kathir argued that according to the verse: (…yet had they believed and been Allah-fearing, a recompense from Allah had been better, if they had but known) (2:103), a sahir does not commit such an act of disbelief when he uses sihr, a view which was held by Imam Ahmad Ibn Hanbal and a group of predecessors. However, the punishment for committing such act is the death penalty, according to a previous case reported by Ash-Shafi’I and Ahmad: “Sufyan Ibn ‘Uyayna quoted ‘Amru Ibn Dinar, ‘I heard Bajala Ibn Abda say, “‘Umar Ibn Al-Khattab instructed in writing to kill every sahir and sahira, so we killed three.'”
According to Ibn Kathir, this hadith is transmitted by Al-Bukhari in his sahih (Fath Al-Bari: 6/257). Ibn Kathir stated: “The death penalty has another antecedent in the story of Hafsa, Umm Al-Muminin. One of her female servants performed sihr to her, so she ordered that the servant be killed, and the killing was carried out.
According to Imam Ahmad, three companions of the Prophet (Peace and Blessing upon Him) confirmed that the punishment for a sahiris the death penalty. Tafsir Ibn Kathir : 1/144
Al-Hafiz Ibn Hajar reported that according to Imam Malik, the punishment for practising sihr is similar to that applicable to az-zindiq (a person who does not believe in the Hereafter or who openly declares his faith, but conceals his kufr). His repentance should not be accepted, and he must be killed if it is confirmed that he is really a sahir. This is also the view of Imam Ahmad.
According to Ash-Shafi’i, a sahir should be killed unless the sihr he has used had actually killed a person, in which case his killing must be counted as qisas.
Prevention is better than cure: Prevention of magic could be done in a legitimate/permissible way or forbidden way which is shirk.
The same with the curing of sihr could be done through a legitimate / permissible or forbidden witch is shirk.
Protection of a sihr is a must because of its great danger and its complexity.
Treatment of Magic: If we want to talk about the treatment of magic, the page would not be enough.
Methods of treatment of magic and its types are so many from the people of the past and the present, one of the examples is treatment of the Qur’an and the prophetic supplications in giving charity, cupping, vomiting using herbs and other legitimate therapies.
Prevention from magic: The tools of prevention of black magic are:
1. True faith of the right aqeedah of worshiping the one god which in turns becomes a shield from magic and magician.
2. The prayer and preserving it by praying the sunan by day and night.
3. Reading the Qur’an, specifically Surat al-Baqarah every three days is a prevention from sihr by the will of Allah.
4. Morning and evening supplications, and the other supplications such as eating, sleeping, leaving the home, entering the masjid, etc…
5. Eating seven ajwa dates every morning.
6. Taking precaution and being vigilante from those who practice sihr and who ask for it, and staying away from the books of sihr and ojaboard.
Ruqya Program
*Brothers Sisters that are afflicted with sihr or have symptoms of sihr, please dedicate atleast 4-5 hours daily (and more if you can) to the following Ruqya program during the one month
In shaa Allah
1. Recite Surah Al-Baqarah once daily (or twice or three times a day if possible).
For those of us that struggle with the recitation itself or with difficulty completing the recitation during one session, i advised that you can listen to an audio recitation and put our finger on the words on the Mushaf following the reciter.
2. Recite Surah Al-Falaq throughout the day (even while doing chores, shopping etc)
3. Recite the following frequently:
“Sorcery, Allah will surely make it of no effect”
(Part of verse 81, Surah Yunus-
Translation taken from Translations of the meanings of
The Noble Qur’an in the English Language- King Fahd Complex print)
Or remember it simply:
Magic, Allah will destroy it.
4. Listen to the Sihr Ruqya audio (http://www.hijamainlondon.com/ruqya-audios.
5. Listen to the Ruqya audio (http://www.hijamainlondon.com/ruqya-audios) that is specific to the problem the sihr has led to. For example if one is unable to have children they should listen to the Talaq Ruqya audio, in addition to the sihr audio.
6. Keep in mind that in the beginning, you may not know where the sihr is and what type of Jinn you have etc. However once you start doing Ruqya and start making lots of dua to Allah SWT, things will become more apparant. And during the course of the program, one may be guided in the dreams regarding the location of sihr- for example if they see mountains in their dreams or if they react to Afreet in the Ruqya, then they should listen to the Ruqya of mountains, in addition to the above mentioned audios. Likewise listen to the sea Ruqya if they find themselves swimming, and if they see birds listen to that Ruqya.
7. Daily Adhkar are very important.
*NOTE: If one has sihr only but no possession then just carry out above noted program.
Program for Sihr with possession:
For sisters that have possession in addition to sihr, then in addition to all the above, also listen to
the following:
8. Ruqya of fire (Harq)
9. Ruqya of destruction (Tadmer)
10. Ruqya of Graveyard
11. Message to the Jinn audio (English and/or arabic)
12. Ayatul Kursi audio while sleeping- anywhere from 30 minutes to all night depending on the severity of their individual case
.
Similarities & differences between Ayn, Hasad & Sihr: Ayn: Ayn is something that is passed on which comes out from the soul of the person and not from the eyes. A person can give ayn to himself or herself, and they can also afflict others whom they dislike or even love. Since unlike sihr, ayn is something that cannot be learnt or sought after. Rather ayn is something that people already have within themselves and its strength varies depending on different people.
Hasad: Hasad is like a drive that people have from within the soul, by which they envy and hate someone who has a blessing, and they want that blessing to be removed from them. This often leads a person speaking or acting in a malicious way.
The similarities between ayn and hasad is that both can cause harm and afflict others without necessarily seeing the individual they are afflicting, because ayn and hasad can be given to an individual by simply hearing about them.
However, unlike ayn you cannot afflict your self with hasad.
Also hasad is something that can be controlled; a person can control it by suppressing it and sincerely asking Allaah to remove it from them.
Sihr: The difference of sihr compared to ayn and hasad is that sihr is a type of knowledge that is taught and learnt. Therefore, in order to cause harm to an individual through sihr, you must obtain this knowledge and equipment or go to somebody who has learnt this knowledge.
Whereas with hasad, a person only needs to have envy and hate towards an individual to harm them. Hence, sihr and hasad are separated by actions,
but are similar in the sense that both are evil in nature and both require intentions to cause harm. Whilst ayn requires no intention from the person, because the person giving ayn doesn’t even realise that they are giving it.
Animals And Their Parts Used In Sihr (Black magic): -Cats (especially black cats, said to possess a magic bone, hair)
http://www.hijamainlondon.com/
The word magic can be used in general terms. It is not defined, but within a sentence we can comprehend the meaning. For example, the word deceived used in the following ayat, “They said, “You are only of those affected by magic.” (ie who are deceived). Surat Ash-Shu`arā 26:153.
According to scholars, the term magic is a negative term. Al-Azhari said sihr is an act which brings one closer to Shaytaan, and the sahir and Shayateen seek help from one another. This is the basis of sihr.
The basic meaning of sihr is to make something appear in a form other than its real one. When a sahir makes falsehood appear to be true or real, or makes something appear differently to people than its true form, it means that he has given an object a status other than its real one. So sihr is to make what is false appear to be true.
It was narrated by Shamar that Arabs have given it the name sihr because, it can transform good health into illness, hate into love. They called sihr ‘tub’, which is the root word for medicine, or someone who is afflicted ‘matboob’ because he is in need of medicine, or a cure.
‘Al Gipt’, interpreted by Omar and Ibn Abbas and Abu Aliyah, and Al Sha’bi is witchcraft and was said: that Al gipt is more general than magic. So when mentioning Al gipt it could mean fortune-telling, astrology i.e. shirk, soothsaying.
Signs by which a magician may be recognised: 1. He asks about one’s name and one’s mother’s name.
2. He demands the slaughter of an animal or bird, whether it has specific characteristics or not, and whether the blood is to be smeared on the sick person or not.
3. He tells the sick person to eat a certain kind of food, or to drink a certain kind of drink, for a specific period of time, whilst keeping away from people in a darkened room during this period.
4. He gives the sick person papers to burn and scent himself with the smoke (like incense), or to hang them up, or to bury them.
5. Everyone who writes letters or numbers, or hexagons, or tears up the words of Allah, is a witch.
6. Everyone who mutters incomprehensible words, or words in a language other than Arabic, is a witch.
Signs of sihr: There are certain signs and symptoms that show in a person who has been bewitched. Signs and symptoms will be individual to the person, and may not necessarily be obvious. Sometimes it may not be very clear that the person has been bewitched, especially if they are close to Allah azza wa jal. The effects of sihr may not take control of them in the same way or to the same extent it might do to someone who is not particularly mindful of Allah, and generally will not be obvious to untrained eye. The signs of sihr may be similar or exactly like the signs of ‘ayn and hasad, and resemble the signs of a person possessed by a jinn i.e. with the physical and mental illnesses. The only time the difference can be determined is during the ruqyah.
The Effects of Sihr: Sihr (magic) has, by the will of Allah azza wa jal, the capacity to affect many aspects of people’s lives, depending on what the intent behind the magic is. Some examples of the outcomes of sihr can be found below;
- To separate husband and wife
- To supress a man’s desire for his wife and the wife’s desire for her husband
- To cause miscarriage, blocking the fallopian tubes, and disabling the ovaries
- Constant bleeding for women and the opposite where there is no menstrual cycle
- To affect a person’s fertility
- To make a man love a woman so he marries her, and the same could be done to a woman
- To encourages a person to fall into adultery and immorality, whether the motive of the magician is for love, revenge, or to destroy a person’s reputation
- To separate families and destroy them
- To torment a person with insomnia, loss of appetite, daydreaming, tightness in chest, sadness and depression, a feeling of pain the body etc.
- To use magic for murder by various methods, e.g. arson in the home, where the jinn carry it out themselves in a physical form or by taking possession of the person
- Magic is used in robberies and extortion, deception such as scamming a person of his home, gold, money or bank details without their will
- Sihr is used to affect businesses and trade, from small levels to big
- Magic can be used cause all types of sickness and illnesses, even diseases that doctors cannot define
- Magic can be used in the kidnapping of people
- To cause illusions i.e. tricks of the eyes so they people do not see what is really happening, like what happened in the time of Musa (peace be upon him)
- In nature to destroy a farm land by stopping rain falling in certain areas, and destroying wells
- In a person’s character, habits, ethics and transactions
- In harming animals or insects or using them for sihr
The symptoms signs during the day: A person complains of being unable to interact with their spouse, or feels extreme hatred toward their spouse, sexual problems such as incompletion of sexual intercourse. Someone may find it difficult to marry although there would be no obvious indication as to why they cannot.
Inability to reconcile marriages
The person’s family can also be affected by magic
Finding some objects of magic in the home or car like of taweez (within which you will find a talsam i.e. patterns). Beads, strange shapes of stones, unusual dusts or powder such as flour scattered inside and outside the home, needles and pins that are poked in the furniture or around the home, holes that have been cut out of peoples garments, clothes that have been missing and then been found, or finding clothes that have been stained with the likes of blood, finding strange scary objects and smells in the bathroom, symbols carved inside or outside the home, seeing water or liquid sprinkled outside the home by the doorway or over the doorstep. Broken eggs on the doorstep or cats that have been slaughtered, or nails that have been nailed in the door etc.
Extremely volatile, always changing plans, anger occurring for small things, crying for no reason
Staying away from deen, no focus in the prayer, abandoning the Quran, tendency towards sin
The eyes appear to be as a person who is one drugs
Vomiting or filling the want to vomit, blood pouring out of the mouth without a medical reason.
Continuous bleeding for women, and repeated miscarriage
Divorce for no reason, you find they repeatedly marry and divorce.
Receiving threats from someone close family member such as they well not get married, or get job or threats that they separate you from your children husband wife, and then find those threats come to pass.
Going to a magician and drinking their water or inhaling their bukhoor
Constant headaches and feeling pain in the stomach, wanting to vomit when going to the sea, or when wind is blowing, or walking by the graves.
Symptoms whilst sleeping when you receive treatment: 1. Constant dreaming
2. 2. Restless sleeping, frequent movement and strange noises as moaning and groaning or laughing and crying.
3. A vision of a magician i.e. witch doctor or an evil man or woman.
4. Seeing the jinn threatening the patient to stop following the treatment.
5. To see in the dream that the magic ” sihr ” has been renewed by means of drinking or eating and finding the taste of the substance of the drink or food when one wakes up.
The facts: Some scholars differ in their understanding of the existence of sihr and its capacity to have a real impact. They claim sihr has no real effect on a person, so is it all in the imagination.
Al Mu’tazilas and Abu Bakr Al-Razi Hanafi known as Paljasas, Abu Jafar Al Istiraabadhie and Baghawi of Shaaf’is, these groups deny all kinds of magic, and believe in reality it is imagination and suggestion which is the opposite of reality. Their
understanding is it only affects a person if it is made with poison or smoke etc, and it is in contact with the person. The Hanafis adopted this school of thought by saying sihr cannot change anything from its reality i.e turning man in to donkey.
Sihr is divided in two types:-
One is through suggestion, illusionists, mediums, tricks, deception and the speed of the hand illusion. Second is the use of evil spirits, sorcery, witchcraft, voodoo, which has an effects on man as a whole.
Evidences from the Qur’an:-
“And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah . And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.” Surat Al-Baqarah 2:102
And they said, “No matter what sign you bring us with which to bewitch us, we will not be believers in you.” Surat Al-‘A`rāf 7:132
And when they had thrown, Moses said, “What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters. Surat Yūnus 81
Say, “I seek refuge in the Lord of daybreak
From the evil of that which He created
And from the evil of darkness when it settles
And from the evil of the blowers in knots
And from the evil of an envier when he envies.
Surat Al-Falaq 1-5
Technical understanding: There has been a wide difference of opinion among the scholars of fiqh, jurists and other scholars because of its nature, so the definition varies widely.
Sihr is anything that the cause of which is hidden, and which appears in a form other than its real one, with the intention to distort the reality of things and deceive.
Al Badawi said what is meant by sihr is that one seeks to be close with Shaytaan to achieve what man cannot accomplish by himself. Not just anybody can achieve this goal of acquiring the knowledge of magic, the soul of the person has to be as evil as Shaytaan.
The knowledge of witchcraft is based on certain jewels and numbers, looking at star signs, astrology and taking objects and picture of the person and applying them at the correct time and words of evil and immorality are used.
In this he seeks satanic help, and this is the way the person is afflicted in a strange way, which cannot be explained to the mind of man. This is against the laws of Islam.
Sihr is made up of the effects of evil spirits and the reaction of the soul whether it be weak or strong to combat the force.
The Hanbali’s say sihr is knots, speaking spells, writing, and acts that effects a person heart, body, or mind indirectly.
The Evidences are: ‘Aisha (RA) reported:”A man known as Labid Ibn al-A’sam from the tribe of Band Zurayq performed sihr on Allah’s Messenger ﷺ till Allah’s Messenger ﷺstarted imagining that he had done something which he had not really done. One day or one night while he was with me, he invoked Allah (‘Azza wa Jalla) for a long period, and then said, ‘O ‘Aisha! Do you know that Allah has instructed me concerning the matter I have asked him about? Two men came to me and one of them sat near my head and the other near my feet. One of them said to his companion, ‘What is the pains this man?’ The other replied, ‘He is under the effect of Mtbob’. The first one asked, ‘Who did it?’ The other replied, ‘Labid Ibn Al-A’sam.’ The first one asked, ‘What material did he use?’ The other replied, ‘A comb and the hairs stuck to it and the pollen of a male date palm.’ The first one asked, ‘Where is that?’ The other replied, ‘(That is) in the well of Daman!” So Allah’s Messenger ﷺ, along with some of his companions went there and returned saying, ‘O ‘Aisha, the colour of its water is like the infusion of henna leaves. The tops of the date-palm trees near it are like the heads of the devils.’ I asked, ‘O Allah’s Messenger? Why don’t you show it (to the people)?’ He said, ‘Since Allah (‘Azza wa Jalla) has cured me, I would not like to let evil spread among people.’ Then he ordered that the well be filled up with earth.” Reported by Al-Bukhari (10/222, in Fath Al-Bari) and Muslim (14/174, in Sharh An-Nawawi), the Book of Salam, Chapter on Sihr.
According to Al Mu’tazilah, they have rejected the above hadith on the grounds that it would undermine the status of the Prophethood and cast doubt over its authenticity. Claiming accepting this hadith and alike it would weaken the credibility of Islamic Law.
Giving an example that when the Prophet ﷺ said the angel Gabriel had come to him, he had only imagined him, and that he had only imagined the divine inspiration.
According to Al Mazari, this is completely untrue, because the proof of the Message, which is the miracle of receiving divine Inspiration, is indicative of the Prophets truthfulness and his infallible character in conveying the message Therefore, believing in something that has been invalidated by evidence is wrong. Zaad Al Muslim: 4/221
According to Abu Al Janki Al Yousfi, the Prophets ﷺillness, resulting from the effect of sihr done to him, did not affect the status of his Prophethood. This is because illness without any delerious effect in this life befell the Messengers at large, and would even increase their status in the next life. Therefore, the fact that Prophet ﷺ imagined, as a result of the illness caused by sihr, that he had done something of life’s daily routine activities which he had not done; and the fact that he completely recovered such illness
Through the support of Allah swt who revealed the site where the sihr was buried, means the message would not be affected by this at all, as it was a normal illness like any other illness.
In affect the sihr did not affect his reasoning, but only his perception. So the prophet ﷺimagined doing thing such as touching one of his waves, which he had not really done and in terms of illnesses, such acts of imagination arenot harmful to a person’s health.
Abu Hurayra (RA) reported: “The Prophet c said: ‘Avoid the seven serious sins (As-sa’ Al-Mubiqat)” People asked, ‘What are they?’ The Prophet Peace and Blessing upon him) replied, ‘Shirk (polytheism), sihr (sorcery), unlawful killing of a person, living on money from usury, usurping an orphan’s wealth, retreat at the time of Jihad, and accusing innocent married women of fornication'” Al-Bukhari (in FathAl-Bari 5/393) and Muslim (in Sharh An-Nawawi 2/83).
On the basis of the above hadith, the Prophet ﷺ warned that sihr must be avoided as it is one of the most serious sins, and this is proof enough that it exists.
Ibn ‘Abbas (RA) reported: “The Prophet (Peace and Blessing upon him) said: ‘A person who has acquired knowledge of one of the sciences of Astrology, has acquired knowledge of one of the branches of sihr, and the more his knowledge of Astrology is enriched, the more expansive his knowledge of sihr becomes.” Abu Dawud (No.3905), Ibn Majja (No.3726)
In this hadith the Prophet ﷺrefers to one of the means of learning sihr, so that Muslims may shun it; and this is an evidence that sihr is a real science that can be learnt. Further evidence can also be seen in the following verse:
From them they learned how they might divide a man and his wife… (2:102)
It is clear from the above verse and hadith that sihr is a science like other sciences, having its own fundamentals. Nevertheless, both the verse and the hadith condemn learning of sihr.
‘Imran Ibn Husayn (RA) reported: “The Prophet ﷺ said, ‘He is not one of us who practices tatayyur (ominousness) or has it done for him; who practices takahhun (clairvoyance) or has it done for him; who practices sihr or has it done for him. And whosoever has sought the services of a clairvoyant and believed in what he has come up with, has in fact disbelieved in the Message sent to Muhammad (Peace and Blessing upon him).'” Al-Haythmi stated in Al-Majma’ (5/20): Tradition reported by Al-Bazar and the chain of transmission includes authorities which fulfil the requirements of transmitting authentic traditions.
Evidence from the above hadith on sihr lies in the Prophet’s warning against practicing sihr or seeking it from a sahir. This shows that the Prophet (Peace and Blessing upon him) would only warn against something that really existed.
Abu Musa Al-Ash’ari (RA) reported:”The Prophet ﷺ said, ‘He who drinks alcohol regularly, believes that the power of sihr to harm an individual is independent of Allah’s intervention, or severs relations with one’s kin will not enter Paradise.'” Reported by Ibn Hibban
The evidence on sihr, from the above hadith, lies in the Prophet’s ﷺ warning against believing in the power of sihr to affect an individual independently of Allah’s intervention. A believer should believe that sihr or similar practices do not harm anybody or anything except with Allah’s Leave, as the following verse suggests:
…yet they did not hurt any man thereby, save by the leave of Allah. (2:102)
Ibn Mas’ud (RA) reported: “He who has hired a clairvoyant, a sahir or a soothsayer, and has believed in what they came up with, has in fact disbelieved in the Message sent to Muhammad ﷺ”. Al Mundiri stated in At-Targhib (4/53): Tradition transmitted by Al-Bazzar and Abu Ya’la through a very good suspended chain of transmission.
There are more hadith and ayat concerning this subject.
Punishment under Islamic Law for Practising Sihr: According to Imam Malik a person who practises sihr (sahir), but does not have it done for material gain is similar to the person Allah describes in the following verse: (…and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come.) (2:102). According to the verse, Imam Malik believed that the Punishment for practising sihr is the death sentence. Al-Muwatta (628)
According to Ibn Qudama, the Punishment for practising sihr is the death sentence. This view was reported by ‘Umar, ‘Uthman Ibn ‘Affan, Ibn ‘Umar, Hafsa, Jundub Ibn ‘Abdullah, Jundub Ibn Ka’b, Qays Ibn Sa’d, and ‘Umar Ibn ‘Abdul’aziz. It is also the view of Abu Hanifa and Malik.
According to al-Qurtubi, scholars of jurisprudence disagreed as to the punishment of a Muslim who practises sihr and a zimmi who practises sihr. According to Malik, the Punishment for a Muslim person who uses sihr himself that contains words of disbelief is the death sentence. He must not be requested to repent, as his repentance would not be accepted. This is because his sihr is something which he keeps secret, just like a disbeliever or an adulterer. This is also because Allah (‘Azza wa Jalla) defines sihr as disbelief: (they taught not any man, without they said, ‘We are but a temptation; do not disbelieve.) (2:102). This is also the view of Ahmad Ibn Hanbal, Abu Thawr, Ishaq, Ash-shafi’i (Ash-shafi’i held that a sahir should not be sentenced to death for simply practicing sihr, but rather, he should be killed, under al-qasas Law, if he has used a sihr which has claimed a life (quoted by Ibn Al-Mudir and others) and Abu Hanifa (Tafsir Al-Qurtubi (2/48))
According to Ibn Al-Mundir, the punishment for a person who admits to the use of sihr, containing words of disbelief is the death Punishment, if he does not repent, and also if the evidence against him shows that he has used words of disbelief. If he says that the sihr he has used did not contain words of disbelief, then he shall not be sentenced to death. If the sihr he used harmed a person so seriously as to deserve the death Punishment (under qasas law), then he must be sentenced to death, if he uses this sihr with intent to harm. However, if the sihr used does not merit the death penalty, then the penalty shall be blood money. Quoted from Tafsir Al-Qurtubi (2/48)
Ibn Kathir argued that according to the verse: (…yet had they believed and been Allah-fearing, a recompense from Allah had been better, if they had but known) (2:103), a sahir does not commit such an act of disbelief when he uses sihr, a view which was held by Imam Ahmad Ibn Hanbal and a group of predecessors. However, the punishment for committing such act is the death penalty, according to a previous case reported by Ash-Shafi’I and Ahmad: “Sufyan Ibn ‘Uyayna quoted ‘Amru Ibn Dinar, ‘I heard Bajala Ibn Abda say, “‘Umar Ibn Al-Khattab instructed in writing to kill every sahir and sahira, so we killed three.'”
According to Ibn Kathir, this hadith is transmitted by Al-Bukhari in his sahih (Fath Al-Bari: 6/257). Ibn Kathir stated: “The death penalty has another antecedent in the story of Hafsa, Umm Al-Muminin. One of her female servants performed sihr to her, so she ordered that the servant be killed, and the killing was carried out.
According to Imam Ahmad, three companions of the Prophet (Peace and Blessing upon Him) confirmed that the punishment for a sahiris the death penalty. Tafsir Ibn Kathir : 1/144
Al-Hafiz Ibn Hajar reported that according to Imam Malik, the punishment for practising sihr is similar to that applicable to az-zindiq (a person who does not believe in the Hereafter or who openly declares his faith, but conceals his kufr). His repentance should not be accepted, and he must be killed if it is confirmed that he is really a sahir. This is also the view of Imam Ahmad.
According to Ash-Shafi’i, a sahir should be killed unless the sihr he has used had actually killed a person, in which case his killing must be counted as qisas.
Prevention is better than cure: Prevention of magic could be done in a legitimate/permissible way or forbidden way which is shirk.
The same with the curing of sihr could be done through a legitimate / permissible or forbidden witch is shirk.
Protection of a sihr is a must because of its great danger and its complexity.
Treatment of Magic: If we want to talk about the treatment of magic, the page would not be enough.
Methods of treatment of magic and its types are so many from the people of the past and the present, one of the examples is treatment of the Qur’an and the prophetic supplications in giving charity, cupping, vomiting using herbs and other legitimate therapies.
Prevention from magic: The tools of prevention of black magic are:
1. True faith of the right aqeedah of worshiping the one god which in turns becomes a shield from magic and magician.
2. The prayer and preserving it by praying the sunan by day and night.
3. Reading the Qur’an, specifically Surat al-Baqarah every three days is a prevention from sihr by the will of Allah.
4. Morning and evening supplications, and the other supplications such as eating, sleeping, leaving the home, entering the masjid, etc…
5. Eating seven ajwa dates every morning.
6. Taking precaution and being vigilante from those who practice sihr and who ask for it, and staying away from the books of sihr and ojaboard.
Ruqya Program
*Brothers Sisters that are afflicted with sihr or have symptoms of sihr, please dedicate atleast 4-5 hours daily (and more if you can) to the following Ruqya program during the one month
In shaa Allah
1. Recite Surah Al-Baqarah once daily (or twice or three times a day if possible).
For those of us that struggle with the recitation itself or with difficulty completing the recitation during one session, i advised that you can listen to an audio recitation and put our finger on the words on the Mushaf following the reciter.
2. Recite Surah Al-Falaq throughout the day (even while doing chores, shopping etc)
3. Recite the following frequently:
“Sorcery, Allah will surely make it of no effect”
(Part of verse 81, Surah Yunus-
Translation taken from Translations of the meanings of
The Noble Qur’an in the English Language- King Fahd Complex print)
Or remember it simply:
Magic, Allah will destroy it.
4. Listen to the Sihr Ruqya audio (http://www.hijamainlondon.com/ruqya-audios.
5. Listen to the Ruqya audio (http://www.hijamainlondon.com/ruqya-audios) that is specific to the problem the sihr has led to. For example if one is unable to have children they should listen to the Talaq Ruqya audio, in addition to the sihr audio.
6. Keep in mind that in the beginning, you may not know where the sihr is and what type of Jinn you have etc. However once you start doing Ruqya and start making lots of dua to Allah SWT, things will become more apparant. And during the course of the program, one may be guided in the dreams regarding the location of sihr- for example if they see mountains in their dreams or if they react to Afreet in the Ruqya, then they should listen to the Ruqya of mountains, in addition to the above mentioned audios. Likewise listen to the sea Ruqya if they find themselves swimming, and if they see birds listen to that Ruqya.
7. Daily Adhkar are very important.
*NOTE: If one has sihr only but no possession then just carry out above noted program.
Program for Sihr with possession:
For sisters that have possession in addition to sihr, then in addition to all the above, also listen to
the following:
8. Ruqya of fire (Harq)
9. Ruqya of destruction (Tadmer)
10. Ruqya of Graveyard
11. Message to the Jinn audio (English and/or arabic)
12. Ayatul Kursi audio while sleeping- anywhere from 30 minutes to all night depending on the severity of their individual case
.
Similarities & differences between Ayn, Hasad & Sihr: Ayn: Ayn is something that is passed on which comes out from the soul of the person and not from the eyes. A person can give ayn to himself or herself, and they can also afflict others whom they dislike or even love. Since unlike sihr, ayn is something that cannot be learnt or sought after. Rather ayn is something that people already have within themselves and its strength varies depending on different people.
Hasad: Hasad is like a drive that people have from within the soul, by which they envy and hate someone who has a blessing, and they want that blessing to be removed from them. This often leads a person speaking or acting in a malicious way.
The similarities between ayn and hasad is that both can cause harm and afflict others without necessarily seeing the individual they are afflicting, because ayn and hasad can be given to an individual by simply hearing about them.
However, unlike ayn you cannot afflict your self with hasad.
Also hasad is something that can be controlled; a person can control it by suppressing it and sincerely asking Allaah to remove it from them.
Sihr: The difference of sihr compared to ayn and hasad is that sihr is a type of knowledge that is taught and learnt. Therefore, in order to cause harm to an individual through sihr, you must obtain this knowledge and equipment or go to somebody who has learnt this knowledge.
Whereas with hasad, a person only needs to have envy and hate towards an individual to harm them. Hence, sihr and hasad are separated by actions,
but are similar in the sense that both are evil in nature and both require intentions to cause harm. Whilst ayn requires no intention from the person, because the person giving ayn doesn’t even realise that they are giving it.
Animals And Their Parts Used In Sihr (Black magic): -Cats (especially black cats, said to possess a magic bone, hair)
- -Dogs (especially black dogs or junkyard dogs, hair)
- -Cattle (horns, hair, tongue, or milk)
- -Rabbit (paw)
- -Badger (teeth or paws)
- -Raccoon (penis bone)
- -Cooter (river turtle) (Shell)
- -Possum (bones)
- -Frogs/Toads (said to possess a magic “stone” in their heads, or whole)
- -Snakes (skin shed, rattlesnake rattles, or whole)
- -Lizards (whole)
- -Alligators (feet and teeth)
- -Chickens (feathers, feet, eggs, and bones, or whole)
- – Birds in General (feathers)
- -Swallow (eye, heart)
- -Hummingbird (heart)
- -Dove (heart, blood)
- -Bat (eye, heart, blood, whole)
- -Ants (whole)
- -Wasps (whole)
- -Scorpions (whole)
- -Spiders (whole)
- -Snails (shell or whole)
- -Worms or Caterpillars (whole)
- -Centipedes (whole)
- -Crabs (claws and shells)
- -Wolf (hair, eye, heart)
- -Porcupine (quills)
- -Deer (antlers).
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