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View Full Version : The Reality of Jadu/Sihr (Black magic) and Jinn in Islam

Ridwaan Ravat
11-24-2015, 05:34 PM
The presence of Jādū/Sihr (black magic) and Jinn is undoubtedly common in the world. It cannot be entirely negated and overlooked because the Qur’ān and Ahādīth also allude to the different aspects regarding this. Further, the precautionary measures to be adopted against the evils of these aspects and the cure for those who have been afflicted have also been mentioned in the Qur’ān and Ahādīth.

As far as Sihr (black magic) is concerned, Rasulullāh*ﷺ was also afflicted by this. Allāh informed him through revelation.

Sihr (black magic) and the Jinn are most definitely effective. However, it should be noted that every illness, discomfort and calamity cannot attributed on Sihr (black magic) as is the common practice of people nowadays.

It should be born in mind that whilst Sihr (blackmagic) is effective in nature, it is not as common as people consider it to be. Often people afflicted with medical issues tend to turn towards an Aamil, totally neglecting the medical aspect. It is incumbent that one exhausts all medical treatment before turning towards ascertaining whether it is the effect of Sihr (black magic) or not.

Furthermore, the practice of curing people of the effects of Sihr (black*magic) has become a commercial practice and many incompetent Aamils have taken up the practice. Hence, one should be wary of the legitimacy of the Aamils as they tend to untruthfully diagnose people with having effects of Sihr (black magic), in the process accusing others of having carried out the Sihr (blackmagic). This often causes animosity and disputes amongst close families.

In curing oneself, one is not bound to engage an Aamil to do so. Shari’ah has educated us on a number of practices that one may adopt on his own in trying to alleviate Sihr (blackmagic).**

[To be continued...]

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Ridwaan Ravat
11-25-2015, 09:30 AM


- Recitation of Surah Ikhlas, Surah Falaq and Surah Nās, blowing on the hands and thereafter rubbing them on oneself.

Nabi*ﷺ*would do this during illness and before retiring to bed.

These Surahs were revealed as a cure after the Jew, Labīd Ibn A’sam, had bewitched Rasulullāh*ﷺ.

Hadhrat Ā’isha RA narrates that whenever the Rasulullāh*ﷺ would become ill, he would recite the Mu’awwizat (Surah al-Falaq and Surah an-Nas) and blow over himself. When his illness was aggravated, I used to recite these two Surahs (and blow my breath) over him and make him rub his body with his own hand, for its blessings.”

- Recitation of the first three verses of Surah Mu’min/Ghafir and Āyat-ul-Kursī every morning and evening.

- The reading of the Manzil (by Hadhrat Maulānā Muhammad Zakariyyā Kandhalwī)*has proven to be extremely effective for protection against the evil influence of Jinn, Sihr (black magic), and other evils. It contains only verses of the Qur'an.

Allāh Ta’ala says in the Qur'ān:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَّرَحْمَةٌ لِّلْمُؤْمِنِيْنَ.

“And We have revealed in the Qur'ān that which is a cure and mercy for the Believers.”

[To be continued...]

Ridwaan Ravat
11-26-2015, 10:01 AM


- Read THREE TIMES every morning and evening:

بِاسْمِ اللَّهِ الَّذِيْ لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلا فِي السَّماءِ وَهُوَ السَّمِيعُ العَلِيْم*

“Bismillahi-lladhi La Yadhurru Ma’asmihi Shay’un Fil Ardhi Wa La Fis-Samaa’i Wa Huwas-Samee’-ul-‘Aleem.”


أَعُوْذُ بِكَلِمَاتِ اللهِ التاَّمَّاتِ مِنْ شَرِّ مَا خَلَقَ


“A’uudhu Bikalimaatillahi-ttammaati Min Sharri Mā Khalaq.”

- The eating of Ajwah dates has also been prescribed in the Hadīth.

Rasulullāh ﷺ*said,*“One who eats seven ‘Ajwah dates in the morning shall not be harmed that day by any poison or Sihr (magic).”*

The famous Tabi’ī, Ka’b al-Ahbār RA mentions, “Had it not been for a few phrases that I recite (regularly), the Jews would have turned me into a donkey (through black magic). He was asked, “What are these phrases?” He replied:

أَعُوذُ بِوَجْهِ اللهِ الْعَظِيمِ. الَّذِي لَيْسَ شَيْءٌ أَعْظَمَ مِنْهُ. وَبِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لاَ يُجَاوِزُهُنَّ بَرٌّ وَلاَ فَاجِرٌ. وَبِأَسْمَاءِ اللهِ الْحُسْنَى كُلِّهَا. مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمُ. مِنْ شَرِّ مَا خَلَقَ وَبَرَأَ وَذَرَأَ.


“A’uudhu bi wajhillāh al-Adhīm alladhi laysa shay’un a’dhamu minhu wa bi kalimatillāh at-tammaati allati la yujawizuhunna barrun wa la faajir wa bi asmaa-illāh al-husnaa kullihaa ma alimtu minha wa ma lam a’lam min sharri ma khalaqa wa bara’a wa dhara’a.”

[To be continued...]

Ridwaan Ravat
11-27-2015, 10:44 AM
[... continued]

The wearing of a Ta’weez (amulet) that contains Āyāt of the Qur’ān or the names of Allāh or a du’ā mentioned in the Hadīth. However, the Āyāt of the Qur’ān and those du’ās that are mentioned in the Ahādith are more effective and beneficial than the wearing of a Ta’weez.

Whilst at times it may be necessary to employ the services of a Aamil, it should be ascertained that he is reliable, competent and he abides to Shari’ah in his practice of curing people. In such times of moral corruption, there are many Aamils who are unconcerned of maintaining Shar’ī practices in their work.

Shari’ah has given permission of engaging in treatment through Ruqyah - which is one of the most common ways Aamils adopt in curing the afflicted. Ruqyah refers to the recitation of verses or words followed by blowing on a person. Ruqyah is permissible with the conditions mentioned previously.

As far as engaging in the treatment of a family member without his consent is concerned, it is not advisable to do so as it may lead to unwanted problems and quarrels in the family. The concerned family member should be advised, firstly, to undergo medical treatment and if that fails, then he/she should be advised to try any of the abovementioned methods of treatment.

And Allah Ta’āla Knows Best

Nabeel Valli

Lusaka, Zambia

Checked and Approved by,
Mufti Ebrahim Desai.

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