«BY: MUJLISUL ULAMA OF SOUTH AFRICA PO BOX 3393 PORT ELIZABETH 6056 SOUTH AFRICA SIHR (Magic, Sorcery and Witchcraft) CONTENTS SIHR OR SAHR DEFINITION ...»
MUJLISUL ULAMA OF SOUTH AFRICA
PO BOX 3393
6056 SOUTH AFRICA
SIHR (Magic, Sorcery and Witchcraft)
SIHR OR SAHR
DEFINITION OF SIHR
THE REALITY AND EXISTENCE OF SIHR.......- 8 -
WAYS AND METHODS OF SIHR
THE DIFFERENCE BETWEEN SIHR ANDMU’JIZAH
THE AHKAAM OF THE SHARIAH ON SIHR..- 15 - JADOO OR BLACK MAGIC
HAARUT AND MAARUT
RUQAA OR TA’WEEZ
TA’WEEZ IN THE LIGHT OF THE AHADITH - 26 - PROTECTION AGAINST SIHR
1) FOR EVIL APPARITIONS
2) FOR EVIL JINN
3) FOR EVIL JINN
4) FOR EVIL APPARITION
5) FOR EVIL GLANCE
6) FOR SORCERER
7) FOR EVIL SPIRITS
8) FOR NOOR ON THE FACE..................- 39 -
9) FOR PIETY OF THE WIFE ANDCHILDREN
10) FOR SHAITAANI WASAAWIS...........- 39 -
11) FOR SAFETY OF IMAAN
12) FOR MAGHFIRAT AND SHAHAADAT.... - 40 -
13) FOR MISCARRIAGE
14) FOR STERILITY
15) FOR PREGNANCY
-2- SIHR (Magic, Sorcery and Witchcraft)
16) FOR MISCARRIAGE AND PREGNANCY -42 -
17) FOR PROTECTION OF THE UNBORN - 43
18) FOR EASY BIRTH
19) FOR EASY BIRTH
20) FOR PIOUS OFFSPRING
21) FOR GOOD CHARACTER OF CHILDREN-44 -
22) FOR PROTECTION AGAINST SICKNESS -44 -
23) FOR FREEDOM FROM DEBT.............- 45 -
24) FOR FREEDOM FROM JAIL...............- 45 -
25) FOR PROTECTION AGAINST EVIL ANDDANGER
26) FOR BARKAT IN RIZQ
27) WHEN APPEARING IN FRONT OF ATYRANT
28) FOR PROTECTION IN GENERAL......- 47 -
29) FOR A TYRANT, OPPRESSOR OR A CRUEL PERSON
30) FOR AFFECTION BETWEEN HUSBANDAND WIFE
33) FOR SICKNESS
40) FOR HEADACHE
41) FOR HEADACHE
51) URINE STOPPAGE
Sihr is among the occult sciences.
DEFINITION OF SIHR
Literally, the definition of sihr is:
“Every effect whose cause or origin is subtle, mysterious or supernatural, is sihr.” (Lisaanul Arab and Qaamoos) In the literal sense of the term, sihr will apply to all things and effects whose cause and origin are unknown, subtle, mysterious, supernatural and incomprehensive, irrespective of whether the causes of the effects and manifestations are tangible, visible or invisible, material or immaterial, natural or supernatural. As long as the causes or the relationship between the cause and effect remain concealed, the circumstances will be literally described as sihr. Examples of such hidden and
mysterious causes are:
Incantations, words uttered or recited.
Special formulae and potions prepared.
Jinn and shayaateen.
Power of the mind.
Stars, planets and other heavenly bodies.
A concealed magnet.
The above are merely some hidden causes of events which come within the literal definition of the word, sihr.
Besides these, there is a great variety of effects in nature, the causes of which are hidden, subtle or mysterious.
Such effects of obscure causes can all be described as sihr in the literal sense of the term.
Sihr in the Shar’i sense, thus, refers to all such acts, manifestations, effects and demonstrations achieved by means of satanic influence and aid. The aid, influence and proximity of the shayaateen are obtained by pleasing them. Obtainal of the pleasure of the shayaateen can be in
a) Uttering incantations of kufr and shirk.
b) Lauding praise on shaitaan.
c) Worshipping the stars and planets.
d) Murdering an innocent person and drinking his blood.
e) Remaining perpetually in the state of ceremonial impurity (janaabat).
These are some of the ways of gaining the pleasure, proximity and aid of the shayaateen. There are other means as well, which generally consist of the aforementioned acts.
Explaining the methods which are adopted to gain the pleasure and proximity of the shayaateen, Tafseer Roohul
“Aid in the acquisition of sihr is sought by way of gaining proximity to shaitaan. Such proximity is achieved by the perpetration of evil. Such evil is by way of statement, action and belief. Examples of verbal evils are ta’weez in which are written words of shirk; praising shaitaan, etc. Examples of evil actions are worshipping of stars, resolving to commit sins and all sorts of immorality. Examples of evil beliefs are to regard as virtuous the means which are employed to attain satanic proximity, and to love shaitaan.” Proximity to shaitaan is attainable by only those who possess a inclination to Satanism in their natures. An affinity for evil, mischief and filth is a strong resemblance with shaitaan. Such persons pursuing sihr are successful in achieving satanic aid in the same way as pious and pure persons gain proximity and aid from the Malaaikah (angels) by virtue of their constancy in acts of ibaadat, thikr, and purity. The celestial angels are pure and holy, hence there exists affinity between them and holy people. In contrast, the shayaateen are filthy, impure and evil, hence there is an affinity between them and immoral people. It is thus essential for the saahir (magician, sorcerer or the witch) to:
1. Remain constantly in the state of janaabat and filth to the level of even eating excreta.
2. Abstain totally from mentioning the Name of Allah Ta’ala.
3. Be habitual in the commission of evil and immorality.
Minus these essential ingredients of filth and satanism, one cannot be a saahir (sorcerer). Success in black magic (sihr and jadoo) is dependent on these factors.
THE REALITY AND EXISTENCE OF SIHRSihr is among the occult sciences, the existence of which cannot be rationally refuted. To deny it is to deny reality and the Shariah’s attestation. The Shariah bears testimony to the real existence of sihr. The following are some Shar’i narrations which testify to the reality and
validity of sihr:
1) The Qur’aan Shareef:
“And, they followed the (knowledge) which the shayaateen recited during the reign of Sulaimaan.
Sulaimaan did not commit kufr, but the shayaateen committed kufr, for they taught people sihr (magic). And, they followed the knowledge which was revealed to the two Angels, Haarut and Maarut in Baabil. Both (i.e. the two Angels) never taught anyone (the knowledge of sihr) until they (first) said: ‘Verily, we are a trial, therefore, do not commit kufr (by sihr).’ They (the people) then learnt from them (Haarut and Maarut) that (magic) by means of which they caused separation between a man and his wife…” (Surah Baqarah, aayat 103) The episode of Haarut and Maarut in relation to their duty of teaching sihr shall, Insha’Allah, be explained further on in this booklet.
2) The two Surahs known as Muawwathatain, i.e. Surah Falaq and Surah Naas, were revealed specifically to counter the effect of sihr which the Yahood had perpetrated on Rasulullah (sallallahu alayhi wasallam).
This incident is mentioned in Bukhaari Shareef and other books of Hadith and tafseer.
3) In Surah Falaq, aayat 4, specific reference is made to witches who were employed to bewitch and perpetrate
magic on Rasulullah (sallallahu alayhi wasallam):
“Say: I seek the protection of the Rabb of the Dawn from the evil of the naffaathat (women who blow) on the knots.”
Tafseerul Mazhari explains naffaathaat as follows:
“i.e. the breaths of sorcerers and women of magic (witches) who blew on the knots in the cotton when they incantated and perpetrated magic on Nabi (sallallahu alayhi wasallam).”
4) The magic and the magicians of the time of Fir’oun are mentioned in a number of aayaat of the Qur’aan Shareef.
5) Other Qur’aanic verses also make mention of sihr.
6) Hadhrat Abu Hurairah (radhiyallahu anhu) narrated
that Rasulullah (sallallahu alayhi wasallam) said:
“Refrain from the two destroyers (of Imaan), viz., shirk and sihr.” (Bukhaari) 7) “Whoever acquired anything of astrology, has acquired a branch of sihr.” (Lisaanul Arab)
8) Imaam Al-Maarzi (rahmatullah alayh) says:
“The opinion of the Ahle Sunnah and the Jamhur Ulama is that sihr is an established fact. It has reality like all other real things. In the unanimous opinion of the Muslimeen sihr is demonstrated by only a faasiq.” (Sharhul Muslim)
9) Tafseer Roohul Ma’aani states:
“According to the Jamhur (the majority of the authorities of the Shariah), sihr is a reality.” The aforegoing is sufficient proof for the existence of sihr.
WAYS AND METHODS OF SIHRIn Mufradaatul Qur’aan, Imaam Raaghib Isfahani (rahmatullah alayh) says that there is a variety of ways and means in which the effects and manifestations of sihr are demonstrated by the saahireen (magicians or sorcerers and witches). Among these methods are hypnotism, mesmerism, incantations, formulae, transformations, etc. Transformation or transfiguration is a method by which an object is transformed into a different object, e.g. a human being or an animal is transformed into a stone, etc.
Imaam Raaghib, Abu Bakr Jassaas and other authorities, however, refute the validity and reality of the method of transformation employed by the saahireen.
They attribute such magical transformation to methods in which the power of the mind is utilized with satanic aid
to produce illusions. But, the Jamhur Ulama contend that transformation by sihr is a reality. Rationally it is not impossible nor does the Shariah negate its existence and
reality. Tafseer Roohul Ma’aani states:
“A magician is able to achieve feats such as flying in the air, walking on water, killing a person, transforming a human being into a donkey, etc. But the Actual Cause in all these acts is Allah Ta’ala.” Sihr is employed to produce harmful effects in a great variety of ways and affairs. Deception, sickness, death, ill-feeling, disruption of marriage, fostering illicit relationship, etc., are among the harmful effects of sihr.
The aforegoing discussion thus shows that sihr is a science which is acquired by study and practise. The ways and means employed by sihr are all natural although hidden and subtle. The objects utilized by sihr, e.g. the mind, incantations, jinn and shayaateen are among the forces of nature which Allah Ta’ala has created. All such natural forces have been divinely endowed with certain properties, peculiarities and attributes. Like in the physical sciences, knowledge of the properties of the elements is utilized to achieve certain results and uses, so too in the occult science of which sihr is a branch. The saahireen (sorcerers) acquire the knowledge of this branch of the occult sciences and employ these forces in accordance with their natural laws. In reality, therefore, the demonstrations of magicians and witches are not supernatural. They are regarded as supernatural by those who are unaware of the concealed causes of the manifestations of sihr. A person who has never seen a magnet and who is unaware of the
- 11 SIHR (Magic, Sorcery and Witchcraft) properties of a magnet will believe the effect produced by a magnet to be supernatural. Taseer Roohul Ma’aani
“Magic is a marvellous demonstration which resembles a supernatural act while in fact it is not supernatural because it is acquired by means of study.”
THE DIFFERENCE BETWEEN SIHR ANDMU’JIZAH Mu’jizah in the terminology of the Shariah is a supernatural act demonstrated by a Nabi. Karaamat is a supernatural demonstration by a Wali. Such marvellous feats demonstrated by Ambiya and Auliya are called kharqul aadat (contrary to natural rules). Ostensibly such supernatural acts are demonstrated also by those who practise sihr. The ignorant and the unwary are therefore thrown into confusion by the similarity between the supernatural feats of the Ambiya and those of the saahireen. They are deceived by the demonstrations of the magicians and are therefore led to revere even the saahireen. It is therefore imperative to understand the difference between sihr and Mu’jizah.
1) The effects of sihr are controlled and directed by natural causes – by worldly agencies and means. The effects of magic are not self-subsisting entities independent of external influences and control. The only difference between the effects of sihr and other natural events is that the former appear mysterious because their causes remain hidden from general gaze and knowledge.
Hence, such mystical effects are not considered normal by most people. If the cause becomes known the element
- 12 SIHR (Magic, Sorcery and Witchcraft) of surprise will be eliminated, since the effects will then be attributed to known causes. People not aware of the causes, consider the feats of the magicians to be supernatural demonstrations while in reality such manifestations of sihr are normal effects and influences of jinn and shayaateen. Allah Ta’ala bestowed such powers to such beings.
In contrast, Mu’jizah is a direct act of Allah Ta’ala.