Meaning of sihr

 Definition of Sihr

                                                    Literal meaning of Sihr

                                                    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 name.

                                                   According to Ibn Mandhur:

When a Sihr makes something false appear to be real, or makes something appear to people 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 Aisha:

Arabs have given it a 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-Fkhr 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.

 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.

 Sihr: A serious crime

Sihr is a serious crime and is one of the kinds of disbelief. It is one of the things with which people have been tested, in the past and currently, among the nations of the past, during the Jahiliyyah and in this ummah.

The more ignorance increases, the less there is knowledge and awareness of faith, the less attention the authorities pay to this matter – the more the practitioners of sihr and trickery increase and spread in the land, to take the people’s wealth and confuse them and do other things.

When knowledge prevails and faith increases, and the Islamic authorities are powerful, the number of these evil people shrinks and they move from one land to another, seeking a place where their falsehood will be accepted and they will be able to engage in their trickery and corruption.

The Quran and Sunnah have described the kinds of sihr and the rulings on these matters.

Sihr is so called because its means are hidden or secret, and because the practitioners of sihr deal with things in secret which enable them to perform illusions to confuse the people and deceive their eyes, and to cause them harm or steal their money, etc., in a secretive manner so that in most cases nobody realizes what is happening.

Hence the last part of the night is called sahar, because at the end of the night people are unaware and they do not move about much. And the lungs are also called sahr, because they are hidden inside the body.

Meaning of sihr

According to Sharie’ah, the meaning of sihr is what the magicians do to delude and confuse people, so that the one who is watching thinks that it is real when in fact it is not. As Allah said concerning the magicians of Pharaoh (interpretation of the meaning):

“They said: ‘O Musa! Either you throw first or we be the first to throw?’ Musa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic , appeared to him as though they moved fast. So Musa conceived fear in himself. We (Allah) said: ‘Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.’” [Ta-Ha 20:65-69]

Sihr may involve things that the magician does when tying knots on which he blows, as is referred to in the Quran (interpretation of the meaning):

“And from the evil of those who practise witchcraft when they blow in the knots.” [al-Falaq 113:4]

And it may involve other things which they manage to do through the shayatin (devils), so they do things that may affect a man's reason or make him sick; they may cause division between a man and his wife, resulting in her looking ugly to him, or by making her hate her husband or be put off by him. This is blatant kufr as the Quran states. Allah says (interpretation of the meaning):

“They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulayman (Solomon). Sulayman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic.” [al-Baqarah 2:102]

 Allah informs us that they (the shayatin) committed kufr by teaching men magic. Then He says (interpretation of the meaning):

 “and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’”[al-Baqarah 2:102]

 Then Allah says (interpretation of the meaning):

 “And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s Leave” [al-Baqarah 2:102]

I.e., this magic and any harm that results from it is subject to the prior decree and will of Allah, for our Lord cannot be overwhelmed and nothing can happen in His Dominion against His Will. Nothing happens in this world or in the Hereafter except by His prior decree and His great wisdom, as He wills. So some people may be tested by sihr, and others may be tested by sickness, or by being killed…etc.  Allah is All-Wise in all that He wills and decrees, and in all that He prescribes for His slaves. Hence Allah says (interpretation of the meaning):

“but they could not thus harm anyone except by Allah’s Leave.” [al-Baqarah 2:102]

I.e., by His universal (kawni) will and decree, not by His legislative (shar’i) will [i.e., He wills that it should happen but He does not enjoin it and He is not pleased by such actions]. For shari’ah does not allow such things, indeed it forbids them, but by His universal leave He already knows and has already decreed that So and So will do sihr, and that So and So will be affected by sihr, just as He already knows and has already decreed that So and So will be killed, or afflicted with a certain sickness, or will die in a certain land, and will receive such and such provision, or will be rich or poor. All of that happens by the will and decree of Allah, as He says (interpretation of the meaning):

“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees, Al-Lawh Al-Mahfooz.") [al-Qamar 54:49]

 “No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lawh Al-Mahfooz) before We bring it into existence. Verily, that is easy for Allah.” [al-Hadid 57:22]

 The evils that come at the hands of the magicians or others do not happen because our Lord is ignorant, for He knows all things and nothing at all is hidden from Him, as He says (interpretation of the meaning):

“Verily, Allah is the All-Knower of everything.” [al-Anfal 8:75]

“that you may know that Allah has power over all things, and that Allâh surrounds all things in (His) Knowledge.” [al-Talaq 65:12]

So Allah knows all things, and nothing happens in His Dominion that He does not will, but He has perfect wisdom and good aims in whatever He decrees should happen to people of honour or humiliation, losing or gaining power, sickness or health, magic and other things.

Everything that happens to people happens by the will of Allah and in accordance with His prior decree. These magicians may perform their illusions, as stated in the verse quoted above (interpretation of the meaning):

“They said: ‘O Musa! Either you throw first or we be the first to throw?’ Musa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.” [Ta-Ha 20:65-66]

It appeared to the onlooker as if these sticks and ropes were snakes, moving fast in the valley. They were only sticks and ropes, but the magicians, through what they had learned, made what they demonstrated before the people look different in their eyes to what it really was.

 Allah says (interpretation of the meaning):

“by their magic, appeared to him as though they moved fast.” [Ta-Ha 20:66]

And in Surah al-A’raf Allah says (interpretation of the meaning):

“He [Musa] said: ‘Throw you (first).’ So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.” [al-A’raf 7:116]

But in fact their sticks and ropes did not change; it was the people’s sight which changed because of the sihr, so they thought they were snakes, because of the illusion brought about by the magicians. Some people call this taqmir, which is when the magician does things to make a person not sense reality as it really is, so his eyes do not see what is really there and things may be taken from his shop or his home without him realizing it, i.e., he does not know what is really happening. So he may see a rock as a chicken or as an egg, and so on, because reality has been changed in his eyes because of the confusion wrought by the magician, and because his eyes have been bewitched. There are things that the magicians do with certain substances to make people’s eyes not see what is really happening. This is the kind of magic which Allah describes as “great” [i.e. serious, powerful] in Soorat al-A’raf (interpretation of the meaning):

“… So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.” [al-A’raf 7:116]

Reference: Majmu’ Fatawa Wa Maqalat Mutanawwi’ah by Sheikh ‘Abd Al-‘Aziz Ibn Baz, p. 65

Views of Scholars on Sihr

 

According to AI –Khattabi, some people denied the existence of sihr. But sihr is a reality upon which Arabs, Persians, Indians and some Romans agree, and these are the best and most learned among nations. Allah says:(…teaching the people sorcery…)and commands that man should seek refuge in Him from sihr.(…from the evil of the women who blow on knots…).Furthermore, several hadiths were quoted from the Prophet of the existence of sihr, which only a person without reasoning could deny.so, scholars of jurisprudence allocated chapters in their works on the punishment of a sahir according to Islamic Law, and this means that sihr would not be so known and could not have been extensively discussed if it does not exist.Therefore, those who deny sihr lack knowledge and refuting their claims is idle talk.

 

According to AI-Qurtubi, Sunnis hold that sihr is a reality, while most Mu'tazilites, as well as, Abu Ishaq AI-Istrbadi  who was among the companions of Ash- Shafi deny it, claiming that it is just imagination and illusion, and an act of turning objects into a form other than their real one. They also claim that sihr is trickery and a form of chariatanism, according to the verse: (lt seemed to him, under the effect of their sihr, that their ropes and stuff were sliding).The word seemed indicates that the act of sliding was not real; it only seemed to Moses. Hence, (it seemed to him .....).Another verse which invalidates the reality of objects seen under the effect of sihr is: (They put a spell upon the people’s eyes…)

There is no evidence to refute these claims, given that we do not deny the existence of illusion (and other means of make-believe) in sihr. However, there are further logical issues and which are indicated in the Qur’an; that it is a science that can be learnt. This means that if sihr were not a reality, it would not be possible to learn and Allah would not inform us that (......they taught people sihr). Another   evidence on the reality of sihr is the verse :(… and they produced a mighty sihr).

 

Moreover, there is a consensus among exegetes that the revelation of Dawn Chapter was the result of the sihr done to the Prophet﷐ by Labid Ibn Al-A'sam as mentioned above. Once the sihr was dissolved, the Prophet ﷐ said, ‘Allah ﷐has cured me,’ “The word cure means the elimination of an existing illness (in this case sihr), and this proves that sihr exists. It is on this basis that scholars unanimously agree on the existence of sihr, and it is senseless to say that they agree with the Mu’tazilites’ views which disagree with those who speak the truth, Sihr has been widespread for a very longtime, and people have written literature on it, and therefore, the companions of the Prophet ﷐and their successors never denied its existence.

 According to AI-Marizi, sihr is an accepted phenomenon,that is as real as any other thing, and effects the person to whom it is done; contrary to those who reject its existence on the basis that it is only a set of tricks and illusions.

All these claims which deny sihr are untrue, for Allah has mentioned sihr in the Qur’an, stating that it is taught, it is a form of disbelief in Allah, and may be used to separate a man from his wife. In the afore mentioned hadith on the sihr done to the Prophet﷐ by Labid Ibn Al-A'sam, objects were interred and disinterred, which means that actual physical objects were used to perform sihr. Moreover, how could any thing be taught and practised, unless it were real?

AI -Mazari also stated that it is quite plausible to accept that Allah could furnish a man’s mind with an unusual character when a man utters fabrications, puts elements together or combines two forces in such an order that only a sahir would know how, Those who have seen lethal substances like poison, sickening substance like bitter medicine, and remedial medicine do not dismiss the capabilities of the mind of sahi, possessing a knowledge of deadly forces and a language that is damaging or conducive to the separation of a man from his wife.

According to An -Nawawi, sihr exists. This phenomenon is a fact confirmed by most scholars and supported by the Qur’an and the hadith.

 According to Ibn Qudama, sihr exists, and it consists of types which may kill, sicken, take away a woman from her husband by making him unable to have sexual intercourse with her, and separate a man from his wife.

Ibn Qudama added that it is common knowledge that on the wedding night, a man may find out that sihr has been done to him, after being unable to have sexual intercourse with his new wife, ,But once the sihr is neutralised ,he feels able to have sexual intercourse with his wife. The practice of sihr has been handed down from generation to generation and cannot be disputed. Furthermore, reports on the activities of sorcerers cannot be untrue.

 Ibn Qudama also stated in his al-Kafi that sihr is a set of enchantments, spells, knots which affect the heart and the body, and; thus, it could sicken, kill or separate a man from his wife, as the verse suggests:(From them they learned how they might divide a man and his wife,)Moreover, if sihr did not exist, Allah would not have warned us against it and advised us to be careful( from the evil of the women who blow on knots..’)

Ibn Al-Qayyim stated in Badai Al-Fawa’id that sihr exists and has an effect, on the basis of the verse (...Say, I seek refuge with the Lord…from the evil of the women who blow on knots’) and on the basis of the hadith on the sihr done to the Prophet by Labid Ibn Al -A'sam.

 According to Abu Al-'izz Al-hnafiy, scholars have disagreed on the reality of sihr and its types. However, most of them are of the opinion that sihr may result in the death or illness of the targeted person, without any apparent cause. 

Evidence on the existence of Sihr

Evidence from the Quran

(…. 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 there by, 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.)

(Moses said, ‘What do you say this to the truth, when it has come to you? Is this a sorcery? But sorcerers donot prosper…)

(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… ’)

(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.’)

(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)  

(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. ’)

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.

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).

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.

Verses on sihr and Sahara are profuse and known even to those with little knowledge of Islam.

Evidence from the Sunna

 A’isha reported: “A man known as Labid Ibn al-A'sam from the tribe of Banu Zurayq performed sihr on Allah’s Messenger ﷐ till Allah’s Messenger ﷐ 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 for a long period, and then said,‘O ' A’isha! 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 Darwan'"So Allah’s Messenger 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 has cured me, I would not like to let evil spread among people.’ Then he ordered that the well be filled up with earth. 

The Meaning of the Hadith

The above hadith refers to the sihr that was done to the Prophet﷐.The Jews hired Labid Ibn Al-A’sam, one of the most skilled sorcerers among the Jews, to perform sihr on the Prophet in return for three dinars. To begin his work, it is believed that Labid obtained tufts of the Prophet’s﷐ hair from a young female servant who used to go to the Prophet’s﷐ house .He tied the hairs to a knot, using his spell on it, and dropped it in a well. According to different narrations of the hadith, it appears that this sihr belongs to the category: causing sexual inability, As a result, the Prophet ﷐imagined himself capable of having sexual intercourse with one of his wives, but when he approached her, he could not do it. Nevertheless, this type of sihr didnot affect his brain or his behaviour, but was only con fined to sexual performance.

 

Scholars disagreed as to the duration of this sihr. Some hold that it lasted for forty days, while others hold different opinions. The hadith also indicates that the Jews performed a sihr with intent to kill the Prophet ﷐,given that there are some lethal types of sihr , but Allah saved him, and reduced it to the least harmful type; ar-rabt.

Rebuttal of Views which reject the above tradition

According to al -Mazarl, al-Mubtadiun have rejected the above hadith on the grounds that it would undermine the status of Prophethood and cast doubts over its authenticity. Furthermore, accepting such hadith would weaken the credibility of the Islamic Law, They also argued that when the Prophet﷐ 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 Prophet’s truthfulness and his infallible character in conveying the Message. Therefore, believing in something that has been invalidated by evidence is wrong.

According to Abu AI-Jank AI-Yusufi, the Prophet’s ﷐illness, resulting from the effect of sihr done to him did not affect the status of his Prophethood. This is because illness without any deleterious effect in this life befell Messengers at large, and would even increase their status in the next life, Therefore, the fact that the Prophet ﷐ 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 really done; and the fact that he completely recovered from such illness through the support of Allah  Who revealed the site where the sihr was buried, means that the Message would not be affected by this at all, as it was a normal illness, like any other illness.

 

In fact, the act of sihr did not affect this reasoning, but only his perception, So, the Prophet ﷐ imagined doing things, such as touching one of his wives, which he had not really done; and in terms of illnesses, such acts of imagination are not harmful to a person’s health.

 Surprisingly, there are some who believe that the illness which befell the Prophet ﷐ as a result of sihr degraded his Message; and they liken it to the explicit story of Moses  with the Pharaoh’s sorcerers in the Qur’an, when Moses  imagined, under the influence of sihr, that the sorcerers ropes and staff were sliding. So, Allah it encouraged Moses to be firm, and not to fear anything, as the verse indicates;

 

We said unto him, ‘Fear not; surely thou art the upper most. 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.’)

No scholar has ever said that Moses imagination of the sorcerers’ staff were sliding under the effect of sihr degraded his Message. Infact, experiences such as these strengthened people’s faith in the ability of Allah’s Messengers. This is because, Allah assisted them in defeating their enemies and in performing wonderful miracles, and letting down the sorcerers and the disbelievers, as indicated in the Qur’an.

Abu Hurayra reported; “The Prophet ﷐ said,' Avoid the seven serious sins {As-sa’ Al-Mubiqat).”People asked, ‘What are they? ’The Prophet ﷐ 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’”.

On the basis of the above hadith, the Prophet ﷐   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  reported:“ The Prophet ﷐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 sahi  becomes.”

In this hadith the Prophet﷐ 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),

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   reported: “The Prophet ﷐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.”

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 would only warn against something that really existed.

 Abu Musa Al -Ash'ar reported: “The Prophet ﷐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 skin will not enter Paradise.’”  

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…)

 

Ibn  Mas'ud 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.﷐.” 

The Impact of Sihr in Society

Sihr is often associated with harmful intentions and manipulation. Those who engage in such practices may seek to control or inflict harm on others, leading to significant social and personal repercussions. Islamic teachings encourage believers to maintain trust in Allah’s will and seek refuge in righteous actions.

Final Thoughts

As we explore the topic of sihr in Islam, it becomes evident that it is not only a matter of belief but also one of ethics and morality. Understanding the implications of sihr helps foster a deeper appreciation of the guidance provided by the Qur’an and the teachings of the Prophet Muhammad (peace be upon Him). Promoting awareness and education about the dangers of sihr while reinforcing the importance of faith in Allah’s mercy and protection is essential for every believer..

Read More

Signs of Black Magic and Satanic Possession

 People who have had experience with such situations have related that the following are among the signs of a person who is possessed by jinn (or Satan):

Strong repulsion when hearing the Quran or Athan (call for prayers).

Episodes of losing consciousness and/or epileptic attacks, especially when Quran is recited for the possessed person.

Frequent nightmares during sleep.

Tendency to avoid people accompanied by out-of-the-norm behavior.

The jinni who possess him might speak when the Quran is recited for the possessed person.

Madness, as stated in the Quran (interpretation of the meaning): "Those who devour usury will not stand except as stands one whom Satan by his touch hath driven to [epileptic] madness" (2:275)

Signs of black magic

As for a person struck by magic he might experience the following:

Dislike of ones’ spouse, as indicated in the Quran by the following verse (interpretation of the meaning): "And from these (angels) people learn that by which they cause separation between a man and his wife..." (Al-Baqarah, 2:102)

Different attitude in the house from that which is outside the house. For example, a person will feel that he is missing his family when is outside the house but when he goes home, love changes quickly to extreme hatred.

Inability to have sexual intercourse with ones spouse.

Frequent miscarriage for pregnant women.

Sudden change in behavior without obvious reason.

Complete loss of appetite for food.

Thinking or imagining one has done something when in reality one has not.

Sudden obedience and/or love for a particular person.

It should be noted that if a person experiences some of the above symptoms this does not necessarily mean that he is either possessed by a jinni or struck by black magic. It might be due to physiological or psychological reasons.

Evidence of the existence of Jinn and Demons

 The relationship between Jinn and sihr is a strong one; for the Jinn and demons are the driving force behind sihr. Some people deny the existence of Jinn and, therefore, sihr. Below is a brief list of the evidence on the existence of Jinn and demons:

Evidence from the Qur’an

1. (And We turned to thee a company of Jinn giving ear to the Qur’an.)

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?)

3. (O 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.)

4-Say:’it has been revealed to me that a company of Jinn gave ear then they said,   “We have indeed heard a Quran wonderful…”)

5. But there are certain men of mankind who would take refuge with certain men of the Jinn, and they increased them in vileness.)

6. (Satan only desires to participate enmity and hatred between you in regard to wine and arrow-shuffling, and to bar you from the remembrance of Allah, and from salaat. Will you desist?)

7. (O believers follow not the steps of Satan; for whosoever follow steps of Satan, assuredly he bids to indecency and dishonour.)

Evidence from the Quran of the existence of Jinn and demons and numerous and known. Suffice it to say that there is one whole chapter on the Jinn, and that statistically ,the words Jinn occurs twenty two times, Jan(another variant of jinn), Satan occurs sixty eight times and Satans (demons) occurs seventeen times.

Evidence from Sunnah

Ibn Masud narrated: “One night, we were in the company of the Messenger of Allah 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, and we spent the worst night that people could ever spend.’ The Prophet replied: There came to me a representative of Jinn, so I went with him and recited the Quran to them.’ The prophet proceeded: Then I went with him and he showed us their tracks and traces of their embers’ The Jinn asked the prophet(s. a. w)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 of your animals.’

The Messenger of Allah 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).”

 Abu Said al- Khudri reported: The Prophet ﷐ 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,”

 Ibn ‘Abbas reported: “The Prophet ﷐ 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 the 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 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 the heaven.’ Those who went towards Tuhama came across the Prophet ﷐ at a place called Nakhla, on the way to Suq 'Ukaz, where the Prophet 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 ﷐: (Say: It has been revealed to me that a group of Jinn heard...) In fact, what was revealed to him was the words of the Jinn.”

'A’isha reported: The prophet﷐   said, ‘Angels were created out of light, Jinn were created from fire and Adam was created out of what has been described to you,

“Saffiyya bintu Huyay narrated: “The Prophet ﷐ said, ‘Satan circulates in the body of mankind like blood.”

'Abdullah Ibn 'Umar reported: “ The Prophet 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’”

 Abu Hurayra reported: “The Prophet 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.”

 'Abdullah Ibn Mas'ud   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 ﷐ said, ‘That is a man on whose ears (or ear) Satan has urinated.”

Abu Qatada  reported: “The Prophet ﷐said, ‘A good dream(vision)is from Allah 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 from Satan, so it would not harm you, ’

Abu Said al-Khudri reported: “The Prophet﷐ said; ‘When you yawn, put your hand on your mouth to stop Satan from entering.”

  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.

 

How to protect yourself from black magic and Satanic possession

As for curing this condition the following steps are recommended:

Putting ones trust in Allah with a sincere belief that He is the only cure for everything.

Reading Quran and known supplications expressing seeking refuge, the most important and effective of which is sura 113 and 114, Al-Falaq and Al-Nas, which were used to cure the Prophet himself. Surah 112, Al-Ikhlas, is recommended along with them, as well as the opening chapter of the Quran, Al-Fatihah. To cure black magic, some have successfully used seven lote-tree leaves. The leaves should be crushed, then mixed with water (enough for taking a bath). The following verses from the Quran are then recited: verse Al-Kursi (2:255), surah Al-Kafirun (109), surah 112, 113, 114; the verses which mention magic, which are: in surah Al-Baqarah (2:102), Al-A’raf (7:117-119), Yunus (10:79-82), and Taha (20:65-69). The possessed person drinks some of the water, and the rest is used to give him a bath.

Removing the elements of magic as was done by the Prophet when he was struck by black magic by a Jewish man called Lubaid ibn Al-’Asim.

Eating seven Aliya Al-Barniy dates (among the dates of Al-Madinah) first thing in the morning; if not possible, any dates will suffice, by the will of Allah.

Cupping --removing excess blood.

Offering supplications.

And we ask Allah to cure your brother and ease your hardship and his, as He is the One who cures and there is no one else who can cure.

Read More

Actions to take against the evil eye

  1. SEEK ALLAAH’S REFUGE AGAINST THEIR EVIL

Allaah [The Most High] hears the one who seeks His Refuge and knows what the person is seeking. Allaah is able to do all things and He alone is the One from Whom refuge is sought – none amongst His creation [has the right to be invoked] for refuge nor for shelter; rather He is The Only One Who gives refuge to those who [invoke] Him for refuge. He is the One Who protects and shelters them against the evil of that which they seek refuge against. The reality of seeking refuge is to flee from something that terrifies a person and [seeking protection] from one who can protect and give shelter.

There is neither a protector for a servant nor one to grant him refuge besides Allaah. Allaah [Glorified be He] suffices the one who relies on Him and He is enough for the one who seeks shelter from Him. Allaah is the One who provides safety against the fear of the one who is fearful and gives support to the one who seeks support. He an Excellent Protector and an Excellent Helper.

Use al-mu’awwidhatayn and Surah Ikhlaas with the right intention.

This means the two surah’s for seeking refuge, which are the last two chapters of the Quran: surah Al-Falaq and surah An-Naas.

Awadha (عوذ) means he refuged and both surahs are in fact two supplications that begin with: Say: I seek refuge in the Lord . . . So next time you recite them, do so with a strong conviction they are an actual supplication and  protection for you.

Ibn Al-Qayyim said that “the effectiveness of these surahs is great to repel magic, evil eye, and the rest of the evils and the need for a slave to seek Allah’s protection from these two surahs is greater than his need for self, eating, drinking, and wearing dress [Al-Fawwaid]

a. Recite Surah Al-Ikhlaas, Al-Falaq, and An-Naas three times in the morning and evening.

The Prophet ﷺ said: ‘Qul Hoo wAllahu Ahad’ and ‘Muwaidaitain’ when you enter the evening and when you wake up in the morning three times and it will protect you from everything.(Tirmidhee # 3575), Aby Daud (# 5084).

Make this a habit and you will gain protection and the great reward of reviving a sunnah, in shaa Allah!

b. Blow these surahs over your body before you go to sleep.

Aisha narrated that whenever Allah’s Messenger went to bed every night, he used to cup his hands together and blow over it after reciting surah Al-Ikhlaas, surah Al-Falaq and aurah An-Nas, and then rub his hands over whatever parts of his body he was able to rub, starting with his head, face, and front of his body. He used to do that three times. [Al-Bukhaaree]

Recite Ayat Al Kursi before sleeping

“…When you go to your bed, recite Ayat Al Kursi (al-Baqarah 2:255). Then Allaah will appoint a guard for you who will stay with you and no shaytaan (devil) will come near you until morning”. (Bukhaari & Muslim)

Start teaching this habit to your children from their early years and it will be an amazing sadaqah jaariyah for you!

2. ADHKAAR (REMEMBERANCE OF ALLAH)

There is no doubt that when a person is close to Allaah, always remembering Him (dhikr) and reading Qur’aan, he is less likely to be affected by the evil eye and other kinds of harm from the devils of mankind and the jinn. The Prophet ﷺ used to seek refuge with Allaah for himself, and the greatest means of seeking refuge that is available to the Muslim is reading the Book of Allaah, above all the Mi’wadhatayn, Soorat al-Faatihah and Aayat al-Kursiy.

Turning to Allah, may He be exalted, and asking Him for well-being and protection from all ills, evils and harms is amongst the great acts of worship and good deeds of obedience. Allah, may He be glorified and exalted, loves those who seek His help, those who turn to Him, and those who seek refuge in His might and power.

Among the saheeh du’aa’s for refuge that have been narrated from the Prophet ﷺ are: 

أَعـوذُ بِكَلِـماتِ اللّهِ التّـامّاتِ مِنْ شَـرِّ ما خَلَـق

'A'oothu bikalimaatil-laahit-taammaati min sharri maa khalaq.

I seek refuge in the Perfect Words of Allah from the evil of what He has created.

(Three time in the evening)

Virtue:

Allah's Messenger ﷺ said: “When any one of you stays at a place, he should say (the above) Nothing would then do him any harm until he moves from that place. (Muslim)

 أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّةِ. مِنْ غَضَبِهِ، وَعِقَابِهِ، وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ، وَأَنْ يَحْضُرُونِ

A’oodhu bi kalimat-illah il-tammati min ghadabihi wa ‘iqabihi, wa min sharri ‘ibadihi wa min hamazat al-shayateeni wa an yahduroon

I seek refuge in the perfect words of Allah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence.

And one may recite the words of Allah:

حَسْبِـيَ اللّهُ لا إلهَ إلاّ هُوَ عَلَـيهِ تَوَكَّـلتُ وَهُوَ رَبُّ العَرْشِ العَظـيم

Hasbiyallaahu laa 'ilaaha 'illaa Huwa 'alayhi tawakkaltu wa Huwa Rabbul-'Arshil-'Adheem .

Allah is sufficient for me . There is none worthy of worship but Him . I have placed my trust in Him, He is Lord of the Majestic Throne

Virtue

Abu’d-Darda’ (may Allah be pleased with him) said: “Whoever says in the morning and in the evening (the above), seven times, Allah, may He be exalted, will suffice him for what concerns him,” (Abu Dawood).

Dua to protect children

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with them both) said: “The Prophet ﷺ used to seek refuge with Allaah for al-Hasan and al-Husayn. He ﷺ said: ‘Your father [i.e., Ibraaheem A.S.] used to seek refuge with Allaah for Ismaa’eel and Ishaaq with these words: (Narrated by al-Bukhaari)

أُعِيذُكُمَا بِكَلِمَاتِ اللهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ ، وَهَامَّةٍ ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ 

 U’eedhukuma bi kalimat Allah al-tammati min kulli shaytanin wa hammah wa min kulli ‘aynin lammah

I seek refuge for you both in the perfect words of Allah, from every devil and every poisonous reptile, and from every evil eye

Above is for two children; you can replace u’eedhukumaa’ (I seek refuge for you both) by u’eedhuka (for one boy), u’eedhuki (for one girl) or u’eedhukum (for more than three children). Memorize this supplication and use it on the children consistently. Use a sticky note in the house to remember if needed.

With regard to the meaning of laammah (translated here as “bad”), al-Khattaabi said: “What is meant here is every disease or harm that a person may suffer such as insanity or mental disturbance.” 

Some other Duas for protection against evil in general

بِسـمِ اللهِ الذي لا يَضُـرُّ مَعَ اسمِـهِ شَيءٌ في الأرْضِ وَلا في السّمـاءِ وَهـوَ السّمـيعُ العَلـيم

Bismillaahil-lathee laa yadhurru ma'as-mihi shay'un fil-'ardhi wa laa fis-samaa'i wa Huwas-Samee 'ul- 'Aleem.

In the Name of Allah, Who with His Name nothing can cause harm in the earth nor in the heavens, and He is the All-Hearing, the All-Knowing.

Virtue:

The Prophet ﷺ said, “Whoever recites it three times in the morning will not be afflicted by any calamity before evening, and whoever recites it three times in the evening will not be overtaken by any calamity before morning."(Abu Dawud, At-Tirmidhi, Ibn Majah & Ahmad).

اللّهُـمَّ عالِـمَ الغَـيْبِ وَالشّـهادَةِ فاطِـرَ السّماواتِ وَالأرْضِ رَبَّ كـلِّ شَـيءٍ وَمَليـكَه ، أَشْهَـدُ أَنْ لا إِلـهَ إِلاّ أَنْت ، أَعـوذُ بِكَ مِن شَـرِّ نَفْسـي وَمِن شَـرِّ الشَّيْـطانِ وَشِـرْكِه ، وَأَنْ أَقْتَـرِفَ عَلـى نَفْسـي سوءاً أَوْ أَجُـرَّهُ إِلـى مُسْـلِم

Allaahumma 'Aalimal-ghaybi wash-shahaadati faatiras-samaawaati wal'ardhi, Rabba kulli shay 'in wa maleekahu, 'ash-hadu 'an laa 'ilaaha 'illaa 'Anta, 'a'oothu bika min sham nafsee, wa min sharrish-shaytaani wa shirkihi, wa 'an 'aqtarifa 'alaa nafsee soo'an, 'aw 'ajurrahu 'ilaa Muslimin.

O Allah, Knower of the unseen and the evident , Maker of the heavens and the earth , Lord of everything and its Possessor , I bear witness that there is none worthy of worship but You . I seek refuge in You from the evil of my soul and from the evil of Satan and his helpers . (I seek refuge in You) from bringing evil upon my soul and from harming any Muslim.

(Abu Dawood & Tirmidhi)

Not from Morning & Evening Adhkaar

بسم الله، اللهم جنبنا الشيطان وجنب الشيطان ما رزقتنا

"Bismillah! Allahumma janibnash-Shaitana, wa jannibish-Shaitana ma razaqtana

In the Name of Allah, O Allah! Keep us away from Satan and keep Satan away from what You have bestowed upon us

The Prophet ﷺ said, "If anyone intends to have (sexual intercourse) with his wife, he should say (the above) and if Allah has ordained a child for them, Satan will never harm him." (Bukhari & Muslim)

Undoubtedly, when a person persists in reciting the adhkaar (dhikr) for morning and evening, and the adhkaar for going to sleep, and others, this will have a great effect in protecting him from the evil eye, because it will be like a stronghold for him, by Allaah’s Leave. 

3. PRAY FOR BLESSINGS

Although it is correct that the evil eye comes from people who feel jealous (hasad) the scholars explained it can also come from someone who is not jealous but just likes something. We certainly can’t help it, or stay away from admiring people or giving them compliments, just because we do not want to afflict them with the evil eye. Your friend/family member who got the dream job, your siblings being blessed with children or wealth etc.

Good things happen to everyone and it is good to be happy for them, or for yourself. This is why whenever we see something that we like or appreciate in a person or in ourselves, we are encouraged to say It is even possible to harm yourself, your wealth or a loved one.

 The Prophet ﷺ  said:”...If you see something that you like, then pray for blessing for him....” (Ahmad, Malik, An Nisaai & Ibn Habban; classed as sahih by Albani)

It is recommended to say: Allahumma baarik feehu, feeha or feehi ( O Allah, bless him, her or it) or the like (TabaarakAllah).

All of these phrases thank and glorify Allah (swt) as the Creator of that thing which you admire and they ask for the blessings of Allah (swt) on you or the person that you are admiring.

Some scholars say saying MashaAllah La Quwata’ Illaah Billah is also ok but others say it is not from the Sunnah. We will look into this in detail in on of the upcoming class - Misconceptions.

So next time you see something nice someone has, or even seeing the beauty of your children or spouse, pray for blessings for them. This also means it is ok to like something someone has and want it for yourself; as long as you don’t wish that thing is taken away from the person and you make sure you pray for blessings for them! Similarly if someone likes something that Allah blessed you with you can remind them of the Hadeeth of the Prophet ﷺ and request them to pray for blessings.

4. SPENDING IN CHARITY AND HELPING OR BEING GOOD TO OTHERS 

(Being good by benefiting them and repelling harm as much as one is able).

Indeed, this has an amazing effect in repelling calamity, the evil eye, and the evil of an envious person. Hardly is the good doer and giver of charity overcome by the evil eye and the envy [of an envious person], for if afflicted by some of that [calamity], Allaah treats him with kindness, gives him relief and support. Spending in charity and doing good are acts of gratitude to [Allaah for the favours He has bestowed on you] and a safeguard against everything that will cause those blessings to cease.

The Prophet ﷺ said: “There is no day on which the people get up but two angels come down and one of them says, ‘O Allaah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allaah, destroy the one who withholds.’”  (al-Bukhaari & Muslim).

The Prophet ﷺ said about helping others:

“Helping a man onto his mount or lifting up his luggage onto it is a charity.” (Muslim).

“...Allaah will help a person so long as he is helping his brother.” (Muslim)

 “Those who show mercy will be shown mercy by the Most Merciful. Show mercy to those who are on earth and the One Who is in heaven will show mercy to you.” (Narrated by Abu Dawood and at-Tirmidhi; classed as saheeh by al-Albaani)

“The dearest of people to Allah, may He be exalted, is the one who does most benefit to people, and the dearest of deeds to Allah, may He be exalted, is joy that you bring to a Muslim, or relieving him of distress, or paying off debt for him, or dispelling his hunger. And to walk with a brother to meet his needs is dearer to me than observing i‘tikaaf in this mosque – meaning the mosque of Madinah – for a month.” (Narrated by at-Tabaraani (12/453); classed as saheeh by al-Albaani)

5. CONCEAL AND NOT SHOW-OFF

To conceal that which a person feels may be in danger of being inflicted with the evil-eye, for the evil-eye is the yearning of the soul towards that which amazes it. So, if a person possesses that which he fears will be envied, he should conceal it and not show it off, especially in front of those who are known to be envious. At the same time, he should know that all that happens is by the will of Allah. 

Be cautious of the envious.

Assist yourself self in fulfilling the needs by concealment and secrecy. Do not discuss everything with everyone before you get things done.

If someone is known to be envious, try doing good to him so that he is able to fight his shaitaan and do/feel the right thing.

FACTORS OF IMAAN (FAITH) THAT CAN HELP PROTECT US

Taqwa [fear of Allaah and piety- fulfilling what Allaah has commanded and keeping away from what Allaah has forbidden]. The one who fears Allaah will be protected and safeguarded by Allaah and will not be left to others. Allaah [The Most High] said: “But if you remain patient and become Al-Muttaqun(the pious), not the least harm will their cunning do to you. Surely, Allah surrounds all that they do”. (Soorah Aal Imraan Ayah 120)

At-Tawakkul – Reliance upon Allaah. Whoever relies upon Allaah, Allaah will suffice him. Reliance upon Allaah is one of the most powerful means by way of which a person is protected regardless the extent of the harm, oppression, and enmity of the creation. The one who suffices himself with Allaah [as his Protector], the enemy cannot have any hope of [harming him]. If a person relies upon Allaah, in a manner in which Allaah deserves to be relied upon and [firmly believes in Allaah’s absolute control] of the heavens and the earth and all that is in them, Allaah will grant him a way out [from the difficulty or harm] and aid help him.

Repentance- sins are the cause behind being overpowered by one’s enemy. Indeed Allaah [The Most High] said: And whatever of misfortune befalls you, it is because of what your hands have earned. (42:30)]

A servant (of Allaah) is not overpowered by someone who harms him except due to sin, whether he is aware or unaware of it. The sins of a person – which he is unaware of- are several times as much as what he knows, and the sins he has forgotten – which he is aware of and committed – are several times as much as what he can remember.

Tawheed – [i.e. firm belief that Allaah alone is the Creator of everything, the Provider and the one Who controls everything in the universe; firm belief in Allaah’s Perfect Names and Attributes and that there is no similarity to Allaah; firm belief that none has the right to be worshipped except Allaah], constantly attaching oneself to Allaah-The One Who created all the means to accomplishing what one seeks, The All-Mighty, The All-Wise- whilst giving consideration to the means of attaining protection and to know that nothing can bring harm or benefit, except by the permission of Allaah.

Allaah (The Most High) said: And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will. (10:106)]

The Prophet ﷺ said to Ibn Abbaas [radiyallaahu-anhumaa], ‘’Know that even if the Nation [or the whole community] were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already decreed for you, and that if they gather together to harm you with something, they would not be able to harm you with anything except that which Allah has already decreed against you”.

If a person fulfils Tawheed, then indeed fear of other than Allaah will be removed from his heart. His enemy will be the weakest thing to him let alone something to be feared alongside his fear of Allaah. He will fear Allaah alone [and no one else]. He will find that his thoughts about the affair of his enemy, fear of his enemy and busying himself with the affair of his enemy is due to a deficiency in his [belief in] Tawheed. Had he been perfecting [his belief in] Tawheed, it would have been the uppermost thing in his mind and that Allaah is the One Who will protect and defend him, for indeed Allaah defends those who [truly] believe. If a person is a [true] believer, Allaah will defend him based on the level [or strength of] his belief [in Allaah]. Tawheed is the greatest shield and whoever embraces it will be amongst those who are safeguarded. Some of the pious predecessors [i.e. the Sahaabah and the two generations who followed them exactly in belief, practice, and piety] said, “Whoever truly fears Allaah, everything will fear him; and whoever does not fear Allaah, Allaah will make him fear everything”.

We ask Allah to protect us all, our children and every one from “the evil of the envier when he envies” and we also pray that Allah helps and guides them to clear their hearts of envy.

TIPS OF TEST

Do not have to memorise the ayahs or hadeeths word for word and their references, but remember their meanings and the msg being given.

Try to memorise the Duas. Memorise atleast two (if you havent already).

Remember the virtues and times of the Adhkaar and actions.

Read More

How to Protect Yourself from the Evil Eye

  Hijab is an obligation

You should know that hijab is obligatory , and no one has the right to choose the rulings that they like and leave those for which they feel no inclination, because Allah says (interpretation of the meaning):

“O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaytan (Satan). Verily, he is to you a plain enemy” [al-Baqarah 2:208]

Ibn Kathir said:

“Allah commands His believing slaves to adhere to all the rulings and laws of Islam, to follow all the commandments and heed all the prohibitions.” (Tafsir Ibn Kathir, 1/566).

The believing women are forbidden to show any of their beauty to non-mahrams. Allah says (interpretation of the meaning):

“… and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their women, or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful” [al-Nur 24:31]

Obeying Allah’s command to observe hijab will protect you from the evil eye by Allah’s leave in this world, and will protect you from the punishment of Allah in the Hereafter.

Does wearing Quranic verses protect from the evil eye?

With regard to wearing Quranic verses or certain shapes , Imam Ahmad narrated in his Musnad from ‘Uqbah ibn ‘Amir (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Whoever wears an amulet, may Allah not fulfil his need, and whoever wears seashells [for protection from the evil eye] may Allah not protect him.”

According to another report, a group came to the Messenger of Allah (peace and blessings of Allah be upon him) and he accepted the bay’ah [allegiance] of nine of them, but not from one of them. They said, “O Messenger of Allah, you accepted the bay’ah of nine and not from this one.” He said, “He is wearing an amulet.” Then he took it in his hand and broke it, and the Prophet (peace and blessings of Allah be upon him) accepted his bay’ah. He said, “Whoever wears an amulet is guilty of shirk.” (From Fatawa al-‘Ayn wa’l-Hasad, p. 277)

Du’a for evil eye protection

With regard to dealing with the evil eye and hasad (destructive envy), there is no doubt that when a person is close to Allah, always remembering Him (dhikr) and reading Quran, he is less likely to be affected by the evil eye and other kinds of harm from the devils of mankind and the jinn. The Prophet (peace and blessings of Allah be upon him) used to seek refuge with Allah for himself, and the greatest means of seeking refuge that is available to the Muslim is reading the Book of Allah, above all the Mu’wwadhatayn (the last two Surahs of the Quran, al-Falaq and al-Nas), Surat al-Fatihah and Ayat al-Kursiy [al-Baqarah 2:255].

Among the sahih du’as for refuge that have been narrated from the Prophet (peace and blessings of Allah be upon him) are:

“A’udhu bi kalimat Allah al-tammati min sharri ma khalaq (I seek refuge in the perfect words of Allah from the evil of that which He has created).” (Narrated by Muslim, al-Dhikr wa’l-Du’a, 4881)

It was narrated that Ibn 'Abbas (may Allah be pleased with them both) said: “The Prophet (peace and blessings of Allah be upon him) used to seek refuge with Allah for al-Hasan and al-Husayn. He said: ‘Your father [i.e., Ibrahim] used to seek refuge with Allah for Isma’il and Isha-aq with these words: A’udhu bi kalimat Allah al-tammah min kulli shaytanin wa hammah wa min kulli ‘aynin lammah (I seek refuge in the perfect words of Allah, from every devil and every poisonous reptile, and from every bad eye).’”(Narrated by al-Bukhari, Ahadith al-Anbiya, 3120).

With regard to the meaning of lammah (translated here as “bad”), al-Khattabi said: “What is meant here is every disease or harm that a person may suffer such as insanity or mental disturbance.”

It was narrated from Abu Sa’id that Jibreel came to the Prophet (peace and blessings of Allah be upon him) and said: “O Muhammad, are you ill?” He said, “Yes.” He said, “Bismillahi arqeeka min kulli shayin yudheeka, min sharri kulli nafsin aw ‘aynin hasid Allahu yashfik, bismillahi arqeek (In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).” (Narrated by Muslim, al-Salam, 4056)

Undoubtedly, when a person persists in reciting the adhkar (dhikr) for morning and evening, and the adhkar for going to sleep, and others, this will have a great effect in protecting him from the evil eye, because it will be like a stronghold for him, by Allah’s leave. So everyone should strive to recite these adhkar.

One of the best treatments is the use of ruqyah , which the Messenger of Allah (peace and blessings of Allah be upon him) permitted for protection from the evil eye and he instructed people to use it.

It was narrated that ‘Aishah (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings of Allah be upon him) commanded me, or he commanded (the people) to use ruqyah to deal with the evil eye.” (Narrated by al-Bukhari, al-Tibb, 5297)

And it was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The man who cast the evil eye would be commanded to do wudoo’, and then the man who was affected would wash himself with (the water).” (Narrated by Abu Dawood, al-Tibb, 3382. Al-Albani said, in Sahih Sunan Abi Dawud, its isnad is sahih. No. 3282)

Read More

What is the evil eye

  What is the evil eye?

Here follows some information and fatwas (rulings) that have to do with the evil eye. We ask Allah to benefit readers thereby.

The scholars of the Standing Committee were asked:

What is the definition of the evil eye? Allah says (interpretation of the meaning):

“And from the evil of the envier when he envies.” [Al-Falaq 113:5]

Is the hadith (narration) of the Prophet (peace and blessings of Allah be upon him) sahih (authentic) in which it says that “One third of those who are in the grave are there because of the evil eye”? If a person thinks that someone is envying him , what should the Muslim do and say? If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim? And should he drink the water or wash himself with it?

They replied:

The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allah commanded His Prophet, Muhammad (peace and blessings of Allah be upon him), to seek refuge with Him from the envier, as He said (interpretation of the meaning):

“And from the evil of the envier when he envies.” [Al-Falaq 113:5]

Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word hasid (envier) is more general in meaning than the word ‘aain (one who puts the evil eye on another), so seeking refuge with Allah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it may affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it. Adapted from Zad al-Ma'ad.

There are ahadith (reports) from the Prophet (peace and blessings of Allah be upon him) which speak of the effects of the evil eye. For example it is narrated in al-Sahihayn that ‘Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) used to tell me to recite ruqyah (incantation) for protection against the evil eye.

Muslim, Ahmad and al-Tirmidhi narrated from Ibn ‘Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.”

Imam Ahmad and al-Tirmidhi narrated that Asma bint ‘Umays said: “O Messenger of Allah, the children of J’afar have been afflicted by the evil eye, shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.”

Abu Dawud narrated that ‘Aishah (may Allah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudu, then the person who had been afflicted would wash himself (with that water).

Imam Ahmad, Malik, al-Nasai and Ibn Hibban narrated from Sahl ibn Hanif that the Prophet (peace and blessings of Allah be upon him) came out and traveled with him towards Makkah, until they were in the mountain pass of al-Kharar in al-Jahfah. There Sahl ibn Hanif did ghusl (bathed), and he was a handsome white-skinned man with beautiful skin. ‘Amir ibn Rabi'ah, one of Banu ‘Adiyy ibn Ka'b looked at him whilst he was doing ghusl and said: “I have never seen such beautiful skin as this, not even the skin of a virgin,” and Sahl fell to the ground. They went to the Messenger of Allah (peace and blessings of Allah be upon him) and said, “O Messenger of Allah, can you do anything for Sahl, because by Allah he cannot raise his head.” He said, “Do you accuse anyone with regard to him?” They said, “‘Amir ibn Rabi'ah looked at him.” So the Messenger of Allah (peace and blessings of Allah be upon him) called ‘Amir and rebuked him strongly. He said, “Why would one of you kill his brother? If you see something that you like, then pray for blessing for him.” Then he said to him, “Wash yourself for him.” So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him.  Classed as sahih (authentic) by al-Albani in al-Mishkat.

The majority of scholars are of the view that people can indeed be afflicted by the evil eye , because of the ahadith (reports) quoted above and others, and because of the corroborating reports and other evidence.

With regard to the hadith that you mention, “One third of those who are in the grave are there because of the evil eye,” we do not know how sound it is, but the author of Nayl al-Awtar said that al-Bazzar narrated with a hasan isnad (sound chain of narrators) from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Most of those who die among my ummah (followers) die because of the will and decree of Allah, and then because of the evil eye.”

The Muslim has to protect himself against the devils among the evil jinn and mankind, by having strong faith in Allah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (peace and blessings of Allah be upon him), reciting al-Mu’awwadhatayn [the last two surahs of the Quran], Surat al-Ikhlas, Surat al-Fatihah, and ayat al-Kursi.

Du`a  for protection from evil eye

Du’as for protection include the following:

A’udhu bi kalimat-illah il-tammati min sharri ma khalaq (I seek refuge in the perfect words of Allah from the evil of that which He has created).

A’udhu bi kalimat-illah il-tammati min ghadabihi wa ‘iqabihi, wa min sharri ‘ibadihi wa min hamazat al-shayatini wa an yahduroon (I seek refuge in the perfect words of Allah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence).

And one may recite the words of Allah:

“Hasbi Allahu la ilaha illa huwa, ‘alayhi tawakkaltu wa huwa Rabbul-'arsh il-‘azim

(Allah is sufficient for me. La ilaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne).”

[9:129 – interpretation of the meaning] 

And there are other similar du’as that are prescribed in shari’ah (Islamic law). This is what was meant by Ibn al-Qayyim in the words quoted at the beginning of this answer.

If it is known or suspected that a person has been afflicted by the evil eye , then the one who put the evil eye on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it and rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the one on whom he put the evil eye, pouring it from behind in one go. Then he will be healed, by Allah’s leave.” (Fatawa al-Lajnah al-Daimah li’l-Buhuth al-‘Ilmiyyah wa’l-Ifta)

Can the evil eye afflict a person? 

Shaykh Muhammad al-Salih al-‘Uthaymin was asked:

Can the evil eye afflict a person? How is it treated? Does being on one's guard against it contradict putting one's trust in Allah?

He replied:

Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allah says (interpretation of the meaning): 

“And verily, those who disbelieve would almost make you slip with their eyes (through hatred).” [Al-Qalam 68:51] 

Ibn ‘Abbas (may Allah be pleased with him) and others said, commenting on this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” (Muslim). Al-Nasai and Ibn Majah narrated that ‘Amir ibn Rabi'ah passed by Sahl ibn Hanif when he was bathing … and he quoted the hadith. Reality confirms this and it cannot be denied. 

How to protect yourself from the evil eye

In the event that you are afflicted by the evil eye, you should use the treatments recommended in the Shari’ah, which are:

1 – Reciting ruqyah. The Prophet (peace and blessings of Allah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” al-Tirmidhi, Abu Dawud. Jibril (peace be upon him) used to do ruqyah for the Prophet (peace and blessings of Allah be upon him) and say, “Bismillahi arqika min kulli shayin yudheeka, min sharri kulli nafsin aw ‘aynin hasid Allahu yashfeek, bismillahi arqeek (In the nam of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).” 

2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allah be upon him) commanded ‘Amir ibn Rabi'ah to do in the hadith quoted above. Then the water should be poured over the one who has been afflicted.

With regard to taking his waste, such as his urine and stool, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allah knows best.

Does taking precautions against the evil eye contradict tawakkul?

There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one's trust in Allah). In fact this is tawakkul, because tawakkul means putting one’s trust in Allah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: U’idhukuma bi kalimat Allah al-tammati min kulli shaytanin wa hammah wa min kulli ‘aynin lammah (I seek refuge for you both in the perfect words of Allah, from every devil and every poisonous reptile, and from every evil eye).’”  Al-Tirmidhi, Abu Dawud. And he would say, “Thus Ibrahim used to seek refuge with Allah for Ishaq and Ismail, peace be upon them both.” [al-Bukhari]. (Fatawa al-Shaykh Ibn ‘Uthaymin)

Read More