Definition of Sihr
Sihr is an agreement set up between a sahir and a Satan, which stipulates that the sahir commit certain illegal or polytheistic acts, in return for the Satan's assistance and obedience in fulfilling the sahir's request.
Literal meaning of Sihr (Black Magic)
According to Al-Layth
Sihr is an act which brings one closer to, and with the help, of Satan.
According to Al-Azhari
The basic meaning of sihr is to make something appear in a form other than its real one.
According to Ibn Mandhur
When a sahir makes something false appear to be real, or makes something appear to people appear differently from its true form, it means that he has given an object a status other than its real one.
Shamir reported on the authority of Ibn 'A'isha
Arabs have given it the name sihr because, it can transform good health into illness.
According to Ibn Faris
Some say that sihr is to make what is false appear to be true.
According to Muhit al-Muhit
Sihr is the presentation of an object in its best form, to the extent of tempting the viewer.
Technical meaning of Sihr (according to Muslim tradition)
According to Al-Fakhr Ar-Razi
According to Muslim tradition, sihr is anything 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.
According to Ibn Qudama AI-Maqdisi
Sihr is a set of 'uqad (knots), ruqa (incantations), and words uttered or written, or carried out in such a way as to affect the body of the subject (al-mashur), his heart or mind, without even coming into contact with him/her. The reality of sihr is that there are some types that can kill, cause one to fall ill, or act as an obstacle against a man having sexual intercourse with his wife. Other types can separate spouses, and can make them hate or love each other.
According to Ibn Al-Qayyim
Sihr consists of the effects of evil souls and the reaction of the resultant forces.
Is the Treatment of Sihr with Sihr Lawful?
Ibn Qudama stated: "If sihr is treated with the recitation of some of verses of the Qur'an or some invocations, then there is nothing wrong with it. As for the treatment of sihr with sihr, Imam Ahmad never went beyond this issue."
Al-Hafiz Ibn Hajar reported: "According to the Prophet's (Peace and Blessing upon Him) hadith, ' An-nushra is a work of Satan," an-nushra is a reference to the purpose for which it is sought. For instance, if it is intended for something good, then it is good, but if it is intended for something bad, then it is bad. However, an-nushra may be two types, and this is, according to Al-Hafiz Ibn Hajar, is the correct view:
1. Lawful Nushra. Treating sihr with the Qur'an or permissible invocations.
2. Unlawful Nushra. Treating sihr with sihr, which entails seeking the assistance of demons, befriending, or seeking refuge in them or pleasing them. Perhaps this is the type intended in the hadith, 'An-nushra is a work of Satan.' More to the point, how can this type of nushra be lawful, while the Prophet (Peace and Blessing upon Him) warned in more than one hadith that going to the Sahara and soothsayers and believing in what they say is disbelieving in what has been sent to Muhammad (Peace and Blessing upon Him).
According to Ibn Al-Qayyim: "An-nushra is curing a person of sihr, and it is two types:
1. Treating sihr with sihr, which is a work of Satan. This is supported by Al-Hasan Al-Basri's view; that through it, both an-nashir (the one who uses nushra) and al-muntashir (the one who has it done for him) befriend the demon by answering to his needs. In return, the demon invalidates the sihr.
2. Treating sihr with ruqyah (words of seeking refuge in Allah from evil) and invocations) is permitted.
Is Learning Sihr Lawful?
Al-Hafiz Ibn Hajar reported: "The verse (We (the Jinn) are but a temptation; do not disbelieve,) indicates that learning sihr is an act of disbelief." FathAl-Barr.10/225
Ibn Qudama reported: "That learning or teaching sihr is an unlawful act is an uncontroversial issue among scholars as far as we know. The Hanbalists hold that a person becomes an unbeliever if he learns to practise sihr, whether he believes in sihr as lawful or unlawful."
According to Ar-Razi: "Researchers in the subject of sihr agree that knowledge of sihr is not shameful nor unlawful, on the basis that seeking knowledge is an honourable pursuit in itself, and also on the basis of the general meaning of the verse: (Say: "Are those with knowledge and those without knowledge equal?) (39:9) Furthermore, if sihr were not accessible to learn, it would not be possible to distinguish it from a miraculous work; and knowledge of whether or not something is a miracle is obligatory. Therefore, acquiring knowledge of sihr is obligatory and what is obligatory cannot be unlawful or shameful."
According to Al-Hafiz Ibn Kathir: "There are, however, arguments concerning Ar-Razi's view. First, if Ar-Razi meant that learning sihr is not shameful, logically, then there opponents of sihr among the Mu'tazilites deny such a view. However, if he meant that learning sihr is not shameful, legally (under Islamic Law), then learning how to practice sihr has been condemned in the following verse (...and they follow what the Satans recited over Sulayman's Kingdom. Sulayman disbelieved not but the Satans disbelieved, teaching the people sorcery...), and in general, in the following hadiths; "And whosoever has sought the services of a clairvoyant or soothsayer, has in fact disbelieved in the Message sent to Muhammad (Peace and Blessing upon Him)." (Transmitted in Al-Bukhari), and "Whosever ties a knot and blows into it, has committed an act of sihr." (Transmitted in the Sunan).
Second, how can it be that 'researchers on the subject of sihr agree that knowledge of sihr is not unlawful' whilst the Qur'an and the hadith warn against its learning. Furthermore, agreement among researchers requires evidence which proves that the leading scholars, or most of them, hold that it is not unlawful to learn it. But where are their views? Moreover, including the learning of sihr in the meaning of know in the verse:
Say: "Are those with knowledge and those without knowledge equal?) (39:9)
is disputable, because this verse praises scholars who are learned in the disciplines of the Islamic religion.
Also, the view that knowing the work of a miracle is dependable on learning sihr is weak and incorrect. This is because, the most magnificent miracles that happened to Muhammad (Peace and Blessing upon Him) was the revelation of the Qur'an. Therefore, knowledge of the Qur'an as a miracle does not necessarily depend on learning sihr. Another argument is that it is common that the companions of the Prophet (Peace and Blessing upon Him) scholarly predecessors, contemporary leading Muslim scholars and ordinary Muslims would know a miraculous work and would distinguish it from other acts, and they did not have to know sihr, learn or teach it.
Abu Hayan stated in Al-Bahr Al-Muhif. "The sihr which glorifies other than Allah ('Azza wa Jalla), such as planets and demons is unanimously an act of disbelief, and, therefore, it is unlawful to learn or use. Also, the sihr which intends to kill or separate between a husband and his wife or between two friends, is unlawful to learn or use. Even the sihr which has purposes other than those stated above should not be learnt nor used. In addition, charlatanism, magic and the like must not be learnt because they are part of falsehood; even if they are used as a means of entertainment."
This is a sound view which should be relied on as far as learning sihr is concerned.
Warning against going to witches
Having understood that witches are Kafirs, and that the punishment for witchcraft in Islam is beheading with the sword. We are going to explain that Islam forbids the Muslim to go to witches. In the Musnad of Al-Bazzar it is narrated with a Hasan Isnad that Ibn 'Abbas said: The Messenger of Allah (Peace and Blessing upon Him) said:
"He is not one of us who observes bird omens or has that done for him, who tells fortunes or has his fortune told, who does witchcraft or has witchcraft done for him. Whoever goes to a fortuneteller and believes what he says has disbelieved in that which was revealed to Muhammad (Peace and Blessing upon Him)."
In Sahih Al-Bukhari and Sahih Muslim, it is narrated from Abu Hurayrah that the Messenger of Allah (Peace and Blessing upon Him) said:
"Avoid the seven (sins) that doom a person to Hell."
They said: "O Messenger of Allah, what are they?" He (Peace and Blessing upon Him) said:
"Associating others with Allah (Shirk), witchcraft, killing a soul whom Allah has forbidden killing, except in cases required by Islamic law, consuming Riba, consuming the orphan's wealth, running away from the battlefield, and slandering chaste and innocent believing women."
And he (Peace and Blessing upon Him) said:
"Whoever goes to a fortune teller and believes what he says has nothing to do with what Allah revealed to Muhammad (Peace and Blessing upon Him), and whoever goes to him and does not believe him, his prayers will not be accepted for forty days."
A person may say: I am not going to cause harm to anyone, rather I am going to undo witchcraft that was done to me, or for healing, and other such excuses. We say to him: You are like one who seeks relief from the desert heat by throwing himself into the fire.
The jinn often rebel against the witch and cause him sicknesses for which he can find no remedy.
The jinn and devils often let the witch down and do not help him. Allah says: (And Shaytan (Satan) is to man ever a deserter in the hour of need.) (Al-Furqan 25:29)
The jinn often ask the witch to commit immoral actions with the women who go to him, or to write on them with blood in sensitive places.
Witchcraft often produces the opposite effect to what was hoped for, so the one who asks for witchcraft to be done ends up being afflicted. How many women have performed witchcraft on their husbands to make them love them, and not take a second wife, then the husband divorces his wife as a result of witchcraft. Allah says: (But the evil plot encompasses only him who makes it.) (Al Fatir 35:43)
A woman or a man may be healthy, then they go to this man (the witch) who sends jinn to them to cause trouble for them, in order that he may take their money from them.
The demands of the jinn and devils are many and exhausting. Sometimes they demand the sacrifice of an animal, a rooster or a pigeon that must meet stringent conditions, the blood of which is to be smeared on the sick person. Or they may demand that the sick person keep away from people in a room into which no sunlight may come for forty days, or not to touch water for a certain period of time, and other, endless demands. In each region there are jinn who make their own demands, unique to that region. In Upper Egypt there is a well that is called Abu Hashimah, to which the witches send women to immerse themselves on Fridays after Maghrib prayer, seeking a cure for infertility. In this abandoned well there are many jinn who enjoy seeing the 'Awrah (nudity) of these women. A jinn may be attracted to a woman and have intercourse with her. The poor man who brings his wife to this well forgets that the One Who has control over matters of fertility is Allah, may He be exalted. Allah says:
To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills. Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able to do all things. (Al-Shura 42:49-50)
The demands of the jinn and devils are endless and exhausting. Allah indeed spoke the truth when He said:
And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression. (Al-Jinn 72:6)
Shaykh Hafiz Al-Hukami (may Allah have mercy on him) said: It is Haram to undo the spell of a witch by means of further witchcraft, because that is cooperating with the witch and approving of his action, and drawing close to the Shaytan by various means in order to undo what was done to the victim. Hence Al-Hasan said: No one regards witchcraft as permissible except the witch. Hence you see many evil witches during times when there is no sword to deter them, deliberately bewitching people, whether they love them or hate them, in order to force them to ask him to undo it, as a means of taking people's wealth unlawfully, taking control of their wealth and misleading them.
Having said all this, we call upon the Ummah of Tawhid, the Ummah of the Qur'an, the Ummah of Muhammad (Peace and Blessing upon Him) those who adhere to correct belief, to tell them that the witch is a Kafir and his actions are Kufr. He does not have the power to bring benefit or harm to himself, he has no power to give life or death or to bring life after death. He has no knowledge of the unseen. The jinn who serve the witch are also Kafirs and rebels, because the believer among the jinn, like his counterpart among mankind, does not agree to be subjugated and enslaved; he is proud and does riot accept to go down to such a level.
O Ummah of the Qur'an, look at the state of the witches in all places. They beg for the money that they take from the sick, so how can they make you rich? As Islam has closed the door to going to witches, is there any alternative? We say: Yes, there is an alternative in the Book of Allah and the Sunnah of His Prophet (Peace and Blessing upon Him).
Signs by which a Witch 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.
Punishment under Islamic Law for Practising Sihr
According to Imam Malik, a person who practises sihr (sahir), but does not have it done for himself 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 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. Fath Al-Bari: 10/236
The Punishment under Islamic Law for a Non-Religious Person (Dhimmi) Practising Sihr
Ibn Qudama reported: "According to Abu Hanifa, a zimmi who practises sihr should be killed, on the basis of a commonly held view and that, since the death penalty is applicable to a Muslim sahir, then it should also be applicable to a dhimmi sahir" Al-Mughni: 10/115
Al-Hafiz Ibn Hajar reported: "According to Imam Malik, a zimmi sahir should not be killed, unless his sihr has killed someone. Malik also said that if a dhimmi sahir has caused harm to a Muslim person, but was supposed to have entered into a covenant with Muslims not to harm any of them, he is, thus, considered to be in breach of the covenant, and should, as a result, receive the death penalty. The Prophet (Peace and Blessing upon Him) did not have Labid Ibn Al-A'sam killed because the sihr he used against him was not an act of revenge. Furthermore, the Prophet (Peace and Blessing upon Him) was worried that if he had killed him, he would have ignited a conflict between Muslims and his allies from the Ansar (supporters). Fath Al-Bari: 10/236
According to Ash-Shafi'i, a zimmi sahir should not be killed, unless his sihr has killed someone. Fath Al-Bari: 10/236
Ibn Qudama said: "A dhimmi sahir should not be killed unless his sihr has killed someone. Mostly, it is a sihr that kills, in which case, the death penalty should be applied for as qisas. When it was confirmed that Labid Ibn Al-A'sam had used sihr against the Prophet (Peace and Blessing upon Him), the Prophet (Peace and Blessing upon Him) did not order his killing because, his practice of polytheism was more serious than his sihr."
Ibn Qudama added: "The views quoted were based on the analogy drawn between a Muslim sahir and a dhimmi sahir. The difference is that a Muslim sahir is classed as disbeliever when he uses sihr. A dhimmi sahir is already a disbeliever. Therefore, the analogy on which scholars based their judgement is invalid on the basis of the difference between a person being a disbeliever by creed and that of a Muslim uttering words of disbelief. It is also invalid on the basis of adultery, a crime for which a Muslim is sentenced to death, while a dhimmi is not." Al-Mughni: 10/115
Evidence on the Existence of Sihr
Evidence from the Qur'an
... and they follow what the Satans recited over Sulayman's Kingdom. Sulayman disbelieved not but the Satans disbelieved, teaching the people sorcery, and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of Allah, and they learnt what they hurt them and did not profit them, knowing well that whosoever buys it shall have no share in the world to come; evil then was that they sold themselves for; if they had but known. (2:102)
Moses said, 'What do you say this to the truth, when it has come to you? Is this a sorcery? But sorcerers do not prosper. (11:77)
Then when they had cast, Moses said, 'What you have brought is sorcery; Allah will assuredly bring it to naught. Allah sets not right the work of those who do corruption. Allah verifies the truth by His words, though sinners be averse.) (11:81-82)
And Moses conceived a fear within him. We said unto him, 'Fear not; surely thou art the uppermost. Cast down what is in thy right hand, and it shall swallow what they have fashioned only the guile of a sorcerer, and the sorcerer prospers not, wherever he goes.) (20:67-69)
And We revealed to Moses: 'Cast thy staff.' And lo, it forthwith swallowed up their lying invention. So the truth cam to pass, and false was proved what they were doing. So they were vanquished there, and they turned about, humbled. And the sorcerers were cast down, bowing themselves. They said, 'We believe in the Lord of al-'Alamin (Jinn and mankind), the Lord of Moses and Harun. (7:117-122)
Say: 'I take refuge with the Lord of the daybreak from the evil of what He has created, from the evil of darkness when it gathers, from the evil of the women who blow on knots, from the evil of an envier when he envies.' (Chapter 113)
According to Al-Qurtubi, (...from the evil of the women who blow on knots) implies female sorcerers (sahirat) who blow on thread knots while making their spells. Tafsir Al-Qurtubi (20/257)
Ibn Kathir stated that according to scholars of exegesis, Mujahid, Ikrima, al-Hasan, Qatada and Dhahak, (...from the evil of the women who blow on knots) refers to sawahir (female sorcerers). Tafsir Ibn Kathir (4/573)
Ibn Jarir At-Tabari stated that according to Al-Qasimiy and scholars of exegesis, (...from the evil of the women who blow on knots) refers to the female sorcerers who blow on threaded knots during their spell. Tafsir Al-Qasimiy (10/302)
Verses on sihr and sahara are profuse and known even to those with little knowledge of Islam.
Evidence from the Sunnah
'Aisha (RA) reported:"A man known as Labid Ibn al-A'sam from the tribe of Band Zurayq performed sihr on Allah's Messenger (Peace and Blessing upon him) till Allah's Messenger (Peace and Blessing upon him) started 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 disease of this man?' The other replied, 'He is under the effect of sihr (mashur)'. 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 (Peace and Blessing upon him), 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.
Abu Hurayra (RA) reported: "The Prophet (Peace and Blessing upon him) 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 (Peace and Blessing upon him) 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 (Peace and Blessing upon him) refers 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 (Peace and Blessing upon him) 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 authorites 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 (Peace and Blessing upon him) said, 'He who drinks alcohol regularly, believes that the power of sihr to harm an individual is independent of Allah's if 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 warning against believing in the power of sihr to affect an individual independently of Allah's. 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 (Peace and Blessing upon him). 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.
Difference Between Sihr, Miracles and Charisma
According to Al-Mazari, the difference between Sihr, Miracle and Charisma is that sihr is achieved through much efforts, by talking and doing things. Charisma does not require such an effort, and a miracle surpasses charisma in terms of challenge. Tafsir Ibn Kathir : 1/145
According Al-Hafiz Ibn Hajar, there is a consensus that sihr only comes from a disrespectful person, and that a charisma does not appear on a disrespectful person. Al-Hafiz Ibn Hajar also stated that one should be aware of the character of the person associated with the extraordinary. If, for instance, the person in question adheres to the principle of Shari'a and shuns the serious sins, then the extraordinary acts he performs are classed as charisma; otherwise it is an act of sihr because it comes from one of its categories such as the assistance of demons. Quoted from Rawa i 'u Al-Bayan : 1/85
Warning
People are sometimes puzzled by the fact that although a person may not be a magician, although he may be a serious sinner, an innovator or a tomb-worshipper; and yet extraordinary things can still happen to him. The truth is that the extraordinary things that happen to him are the result of the assistance of demons, who beautify to people this person's bid's so that people follow it and discard the Sunnah.
Definition of Jinn
The word jinn in Arabic refers to something that is concealed and hidden.
Al-Jawhari said: Al-Jaan is the father of the jinn, the plural of which is Jeenaan. It says in Al-Qaamoos Al-Muheet: Jannahu Al-Layl means the night covered him. Everything that is concealed from you is Junna Anka (concealed from you). Jinn Al-layl means the darkness of the night. Al-Mijannah refers to the land where there are many jinn. Al-Jaan is the plural of Al-Jinn.
It says in Lisaanul-'Arab: Janana means to cover or conceal. Everything that is concealed from you is Junna 'Anka (concealed from you). Jannahu Al-layl means the night covered him.... The jinn are so called because they are concealed and hidden from view. Hence the foetus is called Al-Janeen because he is concealed in his mother's womb.
Abu 'Umar ibn 'Abd Al-Barr said: According to the scholars of Arabic language, there are different categories of jinn:
1. When they mention the jinn in general terms, they use the word Jinni
2. If the jinn is one of those who live in houses with people, they call him 'Aamir (dweller), the plural of which is 'Ummaar (spirits)
3. If the jinn is one of those who interact with children, they call them Arwaah (spirits)
4. If the jinn is wicked then he is a Shaytaan (devil)
5. If he is worse than that, they call him Maarid (demon)
6. If he is worse than that and is strong, they call him 'Ifreet, the plural of which is 'Afaareet
Evidence of the Existence of Jinn and Demons
Evidence from the Qur'an
Evidence from the Qur'an of the existence of Jinn and demons is numerous and known. Suffice it to say that there is one whole chapter on the Jinn (Chapter 62), and that statistically, the words Jinn occurs twenty two times, Jan (another variant of Jinn) occurs seven times, Satan occurs sixty eight times, and Satans (demons) occurs seventeen times.
1. (And We turned to thee a company of Jinn giving ear to the Qur'an.) (36:29)
2. (Company of Jinn and mankind, did not Messengers come to you from among you, relating to you My signs and warning you of the encounter of this your day?) (6:130)
3. (0 tribe of Jinn and of men, if you are able to pass through the confines of heaven and earth, pass through them! You shall not pass through except with an authority.) (45:33)
4. (Say: 'It has been revealed to me that a company of the Jinn gave ear, then they said, "We have indeed heard a Qur'an wonderful....") (62:1)
5. (But there are certain men of mankind who would take refuge with certain men of the Jinn, and they increased them in vileness.) (62:6)
6. (Satan only desires to precipitate enmity and hatred between you in regard to wine and arrow-shuffling, and to bar you from the remembrance of Allah, and from salat. Will you then desist?) (5:91)
7. (0 believers, follow not the steps of Satan; for whosoever follows the steps of Satan, assuredly he bids to indecency and dishonour.) (24:21)
Evidence from the Sunnah
Ibn Mas'ud (RA) narrated: "One night, we were in the company of the
Messenger of Allah (Peace and Blessing upon him) and we lost him. We searched for him in the valleys and the hills and wondered: 'He has either been taken away (by Jinn) or has been killed. We spent the worst night that people could ever spend.' At dawn, we saw him coming from the side of Hira'. We said: 'O Messenger of Allah, we lost you and searched for you, but we could not find you and we spent the worst night that people could ever spend.' The Prophet (Peace and Blessing upon him) replied: 'There came to me a representative of Jinn, so I went with him and recited the Qur'an to them.' The Prophet (Peace and Blessing upon him) proceeded: Then I went with him and he showed us their tracks and the traces of their embers.' The Jinn asked the Prophet (Peace and Blessing upon him) about their means of subsistence, to which he replied: 'Every bone on which the name of Allah is recited is your provision. The time it falls in your hand it shall be covered with flesh, and the dung of (camels) is fodder for your animals.'
The Messenger of Allah (Peace and Blessing upon him) said: 'Do not perform istinja (washing one's genitals prior to wudu) with these (things) for these are the food of your brothers (the Jinn). Reported by Muslim (04/170, in Sharh An-Nawawi)
Abu Sa'id al-Khudri (RA) reported: "The Prophet (Peace and Blessing upon him) said to me, 'I gather you like sheep and the wilderness. So whenever you are with your sheep or in the wilderness and you want to announce azan for salat, raise your voice when doing so, as whoever hears it, be they a human being, Jinn or any other creature, will be a witness for you on the Day of Resurrection." Reported by Malik (01/168), Al-Bukhari (6/343 Fath Al Bari), An Nasa-i (02/12) and Ibn Majah (1/239)
Ibn 'Abbas (RA) reported: "The Prophet (Peace and Blessing upon him) set out on a journey with the intention of going to Suq 'Ukaz ('Ukaz Market), along with some of his companions. At the same time, a barrier was established between the demons and the news from heaven, so that fire was hurled at them. The demons went back to their own kind, who asked them, 'What is wrong with you?' They replied, 'A barrier has been placed between us and the news from heaven, and fire has been thrown at us.' They said, 'The thing which has been put up as a barrier between you and the news from heaven must be something which has happened recently. Go eastward and westward and see what has put a barrier between you and the news from heaven.' Those who went towards Tuhama came across the Prophet (Peace and Blessing upon him) at a place called Nakhla, on the way to Suq 'Ukaz, where the Prophet (Peace and Blessing upon him) was performing the Dawn Prayer (salat al-Fajr) with his companions. When a group of Jinn heard the Qur'an being recited, they listened to it and said, 'By Allah, this is the thing which has put a barrier between us and the news from heaven.' They went back to their own kind and said, 'O our people; verily we have heard a wonderful recital (Qur'an) which shows the true path; we believed in it and would not ascribe partners to our Lord.' Subsequently, Allah % revealed the following verses to his Prophet (Peace and Blessing upon him): (Say: It has been revealed to me that a group of Jinn heard...) (62:1). In fact, what was revealed to him was the words of the Jinn." Reported by Al-Bukhari (2/253, in Fath Al-Bari) and Muslim (4/168, in Sharh An-Nawawi)
'Aisha (RA) reported: "The Prophet (Peace and Blessing upon him) said, 'Angels were created out of light, Jinn were created from fire and Adam was created out of what has been described to you." Reported by Imam Ahmad (6/153-68) and Muslim (18/123, in Sharh An-Nawawi)
Saffiyya bintu Huyay (RA)narrated: "The Prophet (Peace and Blessing upon him) said, 'Satan circulates in the body of mankind like blood." Reported by Al-Bukhari (4/282, in Fath Al-Bari) and Muslim (14/155, in Sharh An-Nawawi)
'Abdullah Ibn 'Umar (RA) reported: "The Prophet (Peace and Blessing upon him) said, 'When you eat, use you right hand, and when you drink, use your right hand, because Satan eats and drinks with his left hand.'" Reported by Muslim (13/191, in Sharh An-Nawawi)
Abu Hurayra (RA) reported: "The Prophet (Peace and Blessing upon him) said, 'Any newborn at the time of delivery is kicked by Satan, and cries as a result, except the son of Mariam (Jesus) and his mother."' Reported by Al-Bukhari (8/212) and Muslim (15/120, in Sharh An-Nawawi)
'Abdullah Ibn Mas'ud (RA) reported: "Asked on his opinion of a man who has slept through the night till morning (after sunrise and missed salat al-Fajr), the Prophet (Peace and Blessing upon him) said, 'That is a man on whose ears (or ear) Satan has urinated.'" Reported by Al-Bukhari (3/28, in Fath Al-Bari) and Muslim (6/64, in Sharh An-Nawawi)
Abu Qatada (RA) reported: "The Prophet (Peace and Blessing upon him) said, 'A good dream (vision) is from Allah ('Azza wa Jalla) and a bad dream (al-hulm) is from Satan. Therefore, if you see something you dislike in a dream, spit three times on your left side, seek refuge in Allah ('Azza wa Jalla) from Satan, so it would not harm you. "' Reported by Al-Bukhari (12/283, in Fath Al-Bari) and Muslim (15/16, in Sharh An-Nawawi)
Abu Sa'id al-Khudri (RA) reported: "The Prophet (Peace and Blessing upon him) said, 'When you yawn, put your hand on your mouth to stop Satan from entering.'" Reported by Muslim (18/122, in Sharh An-Nawawi) and Ad-Darami (1/321)
With the foregoing in mind, it appears that there is no doubt that the Jinn and Satans exist, and only an obstinate person who follows his desires without any guidance from Allah, would dispute such reality.
Widespread reprehensible innovations to do with protection against the evil eye and envy
People have introduced many innovations having to do with protection against the evil eye, and they believe that they ward off its evil and the evil of envy. These include the following:
1. Amulets: these are things that the Arabs used to tie onto their children to protect them against the evil eye, or so they claimed. This is a form of Shirk, because the Messenger of Allah (Peace and Blessing upon Him) said, according to a Hadith narrated by Ahmad:
"Whoever ties on an amulet has committed Shirk."
2. Wearing Hijabs (amulets) containing words other than the Qur'an and Sunnah, from those who seek the services of the jinn. This is also Shirk.
3. Hanging up shells and the like; these are shells that come from the sea, which are used for protection against the evil eye.
4. Putting necklaces adorned with blue beads and metal pieces in the shape of crescents, or animal teeth and bones, on children and animals.
5. Hanging up the shoe of a horse or donkey, or ears of wheat, or putting a hand made of copper with an eye in the middle, on the doors of houses, around the necks of riding animals and in cars.
6. Wearing rings adorned with blue beads on which are written some words, in order to ward off the evil eye and protect oneself against its evil.
7. Hanging up the skulls of animals in houses and on farms.
8. Sprinkling salt over wedding guests - this is done in some countries to ward off the evil eye from the newly-weds.
9. Using strange words and phrases, in the belief that they will ward off the evil eye, such as saying "Khamsah Wa Khumaysah [Khamsah means five; Khumaysah refers to an ornament in the shape of a hand, worn as a talisman against the evil eye. (Hans Wehr dictionary] " or "Imsiku'l-khashab (touch wood)" - which comes from a Hindu belief. The Hindus regard wood as holy, and that it wards off harm from them.
10. Writing phrases on cars, such as, " 'Ayn Al-husud Fiha 'ud (A stick in the eye of the envier)"... and so on.
11. Believing that incense wards off harm from one who is sick.
These are some of the reprehensible innovations which people believe offer protection against the evil eye and envy.
The evil eye, envy (Hasad), protection and remedies
The evil eye refers to when one person harms another by means of the eye.
Ibn Al-Qayyim said: The origin of the evil eye is liking something, then the evil soul follows it, pursues it and seeks to do harm to it, seeking help to apply its poison by looking at the object. Zad Al-Mi'ad by Ibn Al-Qayyim, 4/167
Ibn Manzur said: It is said "So-and-so was struck by the evil eye" if an enemy or an envious person looks at him and he is affected by that and becomes sick as a result. Lisan Al-'Arab by Ibn Manzur, 13/301
Al-Hafiz ibn Hajar said: What is meant by the evil eye is looking at something with admiration contaminated with envy from one who is evil in nature so it results in harm. Fath Al-Bari, by Ibn Hajar, 10/200.
Evidence for the existence of the evil eye from the Qur'an and Sunnah
Evidence from the Qur'an
The Verse in Sura Yusuf:
(And he said: 'O my sons! Do not enter by one gate, but enter by different gates, and I cannot avail you against Allah at all. Verily, the decision rests only with Allah. In Him, I put my trust and let all those that trust, put their trust in Him.) (Yusuf12:67)
The majority of Mufassirin are agreed that the brothers of Yusuf were handsome and good looking, and Ya'qub feared that the people might affect them with the evil eye, for the evil eye is something real. Tafsir Ibn Kathir —Al-Tabari - Al-Qurtubi - Al-Alusi - Al-Suyuti — Al-Fakhr Al-Razi.
The passage in which Allah says:
"And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'an), and they say:
"Verily, he (Muhammad) is a madman!" But it is nothing else than a Reminder to all the 'Alamin (mankind, jinn and all that exists).) (Al-Qalam 68:51-52)
Ibn 'Abbas, Mujahid and others said: "Make you slip with their eyes" means, they will put the evil eye on you. This Verse is evidence that the effect and impact of the evil eye is something real and happens by Allah's will.'
Evidence from the Sunnah
It was narrated that Abu Hurayrah (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:
"The evil eye is real," and he forbade tattoos.
It was narrated from 'Aishah (RA) that the Prophet (Peace and Blessing upon Him) said:
"Seek refuge with Allah from the evil eye, for the evil eye is real."
It was narrated that Ibn 'Abbas (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:
"The evil eye is real and if anything were to overtake the divine decree, the evil eye would do so. If you are asked to wash (to treat someone for the effects of the evil eye) then do so."
Imam Al-Nawawi (may Allah have mercy on him) said: This Hadith affirms that both the divine decree and the evil eye are real; it is powerful, but neither the evil eye nor anything else can cause harm or do any good or any bad except by the decree of Allah.
It was narrated that Asma bint 'Umays said: "O Messenger of Allah, the sons of Ja'far are smitten with the evil eye; should I recite Ruqyah for them?"
He said:
"Yes, for if anything were to overtake the divine decree, it would be the evil eye."
It was narrated that Abu Dharr said: The Messenger of Allah (Peace and Blessing upon Him) said:
"The evil eye may follow a man by Allah's Leave, until he climbs up a high mountain then falls from it."
It was narrated that Ibn 'Abbas (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:
"The evil eye is real and can bring down a person from a high mountain."
What is meant here is that the evil eye follows a person by Allah's will, until it causes him to fall from a high mountain. Musnad Ahmad; Al-Tabarani; Al-Hakim in Al-Mustadrak. Al-Albani (may Allah have mercy on him) said: It is Hasan
It was narrated that Jabir ibn 'Abdullah said: The Messenger of Allah (Peace and Blessing upon Him) said:
"Most of those who die of my Ummah, after the will and decree of Allah, will die because of the evil eye." Narrated by Al-Bukhari in Al-Tarikh, and by Al-Bazzar. Shaykh Al-Albani said: a Hadith Hasan - Sahih Al-Jami', 1217
It was narrated that Jabir (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:
"The evil eye will put a man into his grave and a camel into the cooking pot." Hilyat Al-Awliya' by Abu Na'im. Shaykh Al-Albani (may Allah have mercy on him) said: It is a Hasan Hadith - Al-Silsilah Al-Sahihah, 1250.
Imam Ahmad, Al-Nasai, and Ibn Majah narrated, in a report that was classed as Sahih by Ibn Hibban, that Abu Umamah Sahl ibn Hanif said: Abu Sahl ibn Hanif did Ghusl in Al-Kharar (Al-Kharar: it is said that this was a well in Madinah, or one of its valleys). He took off his cloak, and 'Amir ibn Rabi'ah was looking at him. Sahl was very white, with beautiful skin. 'Amir said: "I have never seen anything (as beautiful) as this, not even the skin of a virgin." And Sahl fell to the ground and became very sick. The Messenger of Allah (Peace and Blessing upon Him) was told about his sickness, and it was said to him: "He cannot raise his head." He said:
"Do you accuse anyone with regard to him?"
They said, "'Amir ibn Rabi'ah." The Messenger of Allah (Peace and Blessing upon Him) called him and rebuked him strongly, then he said:
"Why would one of you kill his brother? Why did you not pray for blessing for him? Wash yourself for him." So 'Amir washed his face, hands, forearms, knees and the sides of his feet, and inside his Izar (lower garment) in a vessel, then it was poured over him from behind, and Sahl recovered straight away. Muwatta' Malik, 2/938.
The evil eye is real
From the evidence quoted above from the Qur'an and Sunnah, it is clear that the evil eye is real and that its effects are proven and do exist. It can follow a man until it makes him fall from a high mountain, and if it is able to overpower a healthy man it can kill him and put him in his grave, and if it overpowers a camel, it will fall and be injured, and its owner will slaughter it and cook it in a pot. So the evil eye is real and its effects are real. It may kill, or it may affect the spot or the things that the envier likes in the body of the person affected, or in himself or his possessions. This is the view of the scholars of this Ummah, such as Malik, Al-Shafi'i, Ahmad and others.
The difference between the evil eye and envy
The word Hasid (envier) is more general in meaning than the word 'Ain (one who puts the evil eye on another), hence in Sura Al-Falaq mention is made of seeking refuge with Allah from the evil of the one who envies.
The Hasid (envier) is an envious man whose envy is accompanied by resentment, so he wishes that the blessing be taken away, whereas the 'A'in (the one who puts the evil eye on another) simply likes a thing. Hence the evil eye may come from a righteous man or woman, and a man may put the evil eye on his own wealth, child or family without realizing it. But the evil eye and envy have the same effect, which is causing harm to the thing that is liked or envied.
Envy (Hasad)
Envy (Hasad) means resenting the blessings of Allah that are enjoyed by the one who is envied, and wishing that it be taken away. In other words, the envier wishes that the blessing be taken away from the one whom he envies, whether the blessing comes to him or not.
So the envier resents the blessing of Allah and wishes that it be taken away, and he may even make efforts to take it away.
Evidence for the existence of envy
Allah says:
Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad is Allah's Messenger) has become manifest unto them. (Al-Baqarah 2:109)
And Allah says:
Or do they envy men (Muhammad and his followers) for what Allah has given them of His Bounty? Then, We had already given the family of Ibrahim the Book and Al-Hikmah (As-Sunnah - Divine Revelation to those Prophets not written in the form of a book), and conferred upon them a great kingdom. (Al-Nisa 4:54)
And He says:
And from the evil of the envier when he envies. (Al-Falaq 113:5)
Evidence from the Sunnah
Al-Tirmidhi narrated that the freed slave of Al-Zubayr (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:
"The disease of the nations who came before you has started to spread among you: jealousy and hatred. This is the 'shaver' (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith. By the One in Whose Hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of that which will strengthen love between you? Spread (the greeting of) Salam amongst yourselves."
It was narrated that Abu Hurayrah (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:
"My Ummah will be stricken with the disease of the other nations." They said: "What is the disease of the other nations?" He (Peace and Blessing upon Him) said: "Insolence, arrogance, accumulation (of wealth), competition in worldly gains, mutual hatred and envy, until there will be wrongdoing and then killing."
Characteristics of the envier - so that they may be avoided
The issue of the evil eye includes all people, even those who are righteous if they do not pay attention to it, whereas envy is limited to certain people. Hence the envious person has certain characteristics by which he may be distinguished, such as the way he looks and smiles, the expression on his face, and the way he speaks. All of that points to what is in his heart. Whatever a person conceals in his heart will inevitably show on his face and through slips of the tongue, in the way he looks and smiles, and in all his movements and expressions.
By His wisdom, Allah has made man's face a mirror which reflects the thoughts that are hidden in his mind and heart. The effects of sickness are seen in the sick man's face, and the sorrow of one who is grieving and depressed shows on his face, and the good health of one who is sound is reflected on his face. If a person is happy and content, his hidden thoughts show on his face and through slips of the tongue. If a believer is true and sincere in his faith and humble before the Most Merciful, and reads the Qur'an frequently, that joy and light will show on his face; his nature will be humble and kind, and his speech will be polite and noble. The opposite is also true: the effects of an evildoer's immoral actions and sin will be reflected in his face and in slips of the tongue, even if he outwardly resembles those who are righteous.
By the same token, the envier who resents the good things that people have and wishes that the blessings of Allah be taken away, is sick at heart and lacking in faith. No matter how much he tries to conceal what he feels inwardly, he will soon let out the envy that he feels.
What are the characteristics of the envier?
1. The envier is always angry at the decrees of Allah.
2. The envier always complains and rarely thanks Allah even if he owns the whole world.
3. He follows up the mistakes of the one whom he envies, and tries to seek out his faults, and exposes them and exaggerates about them before others.
4. He conceals or ignores or belittles the good qualities and distinguishing characteristics of the person whom he envies.
5. So you will notice that the envier cannot speak in front of the one whom he envies without addressing him in a laughing, jocular manner, but deep down he is filled with hatred and resentment that is clear from the way in which he looks at him.
6. He clearly criticizes the one whom he envies, with or without evidence.
7. He looks for opportunities and makes the most of any chance to harm the one whom he envies in himself or his wealth.
8. Finally, the envier is a troubled man, due to the resentment that is always festering in his heart, so depression and dullness show on his face.
Conclusion
We will close with the words of light spoken from the mouth of the noble Prophet Muhammad (Peace and Blessing upon Him).
It was narrated that Ibn 'Abbas (RA) said: I was riding behind the Prophet (Peace and Blessing upon Him) one day when he said:
"O young man, I will teach you some words (of advice). Be mindful of Allah, and Allah will protect you. Be mindful of Allah and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help from Allah. Know that if the nation were to gather together to benefit you with anything, they would benefit you only with something that Allah has already decreed for you, and if they were to gather together to harm you with anything, they would harm you only with something that Allah has already decreed for you. The pens have been lifted and the pages have dried." Sunan Al-Tirmidhi, 4/667, no. 2516.
According to another report He (Peace and Blessing upon Him) said:
"Be mindful of Allah and you will find Him before you. Remember Allah in prosperity and He will remember you in adversity. Know that what has passed you by could not have befallen you, and what has befallen you could not have passed you by. Know that victory comes with patience, relief with affliction and ease with hardship."
We ask Allah to guard us and protect us, and to keep us in His care, for He is Able to do that.