Selam aleykum
The best way to help someone is to make dua. When Allah subhana wa ta'ala guides someone, noone can lead that person astray, and when Allah subhana wa ta'ala leads someone astray noone can guide him. If you want a more hands-on approach there are always different ways of dawah, you could write a letter for example. But if you think that her behavior is from a spell of the sister, then you might want to look for someone who is specialized in dealing with these things to help her with that.
I didn't understand part of your explenation, what do you mean by believing in a peer? Do you mean she ascribes partners to Allah subhana wa ta'ala? If that is the case, these texts should inshaAllah help you with the dawah:
The Meaning of Taaghut
Muhammad bin Sulaimaan at-Tamimi (d. 1206 H)
The Meaning of Taaghut
Translated By:Abu Mu’aawiyah bin Kenneth Ingram
IN THE NAME OF ALLAAH MOST GRACIOUS THE BESTOWER OF MERCY
Know and understand, may Allaah have mercy upon you, that the first of which
Allaah has obligated upon the son of Aadam is Kufr (total disbelief) in Taaghut
(everything that is worshipped other than Allaah), and Eemaan (belief and faith)
in Allaah, and the proof is His saying, Ta’aala:
“And surely, We have sent among every Ummah (nation) a messenger (proclaiming): Worship Allaah (Alone), and keep away from Taaghut (everything which is worshipped other than Allaah)” (Surah Nahl 16: 36 )
As for a further description of Kufr (total disbelief) in Taaghut, it is to believe in
the falsehood of worshipping other than Allaah, leaving off that worship (of other than Allaah), having hatred and detesting that worship (of other than Allaah), pronouncing Kufr (disbelief) on those who worship other than Allaah, and having enmity for those who worship other than Allaah.
As for the meaning of Eemaan (belief and faith) in Allaah, it is to believe that He
is the One Who is worshipped, by Himself without worshipping anything other
than Him, along with making all the categories of worship purely for Allaah,
negating that worship from everything other than Allaah, having love and alliance with the people of Ikhlaas (sincerity), and having hatred and enmity for the people of Shirk. This is the religion of Ibraheem (alaihissalaam), who is the one who is foolish and incompetent to leave it off and strive against it. This is the example and model, which Allaah has informed of in His statement, Ta’aala:
“Indeed there has been an excellent example and model for you in Ibraheem and those with him, when they said to their people: “Verily, we are free from you and whatever you have worshipped besides Allaah. We have rejected you, and there has begun between us and you enmity, and hatred forever until you believe in Allaah alone (without ascribing any partners to Him)” (Surah Mumtahinah 60:4)
The meaning of Taaghut in general is anyone other than Allaah who is worshipped, and is pleased with that worship whether it is one who is
worshipped, followed, or obeyed in opposition to obeying Allaah and His Messenger (sallallaahu Alaihi Wasallam). This is a Taaghut. The Taaghut are
many, and the heads of them are five:
First: Shaytaan (Satan) the one who calls to worshipping other than Allaah, and the proof is His saying, Ta’aala:
“Did I not command you, O children of Aadam that you should not
worship Shaytaan (Satan). Verily, he is a plain enemy to you.” (Surah
Ya Sin 36: 60)
Second: The ruler who is unjust, interchanging the Law of Allaah, and the proof is His saying, Ta’aala:
“Have you not seen those who claim that they believe in that which
has been sent down to you, and that which has been sent down
before you, and they wish to go for judgement (in their disputes) to
the Taaghut while they have been ordered to disbelieve in them (i.e.
Taaghut). But Shaytaan (Satan) wishes to lead them far astray.”1
(Surah Nisaa 4: 60)
1. Because of those who may misunderstand or misconstrue this noble Ayah (verse), may Allaah guide them as well as us, we wish to explain this noble Ayah with the correct and true meaning. Ash-Shu’bee has stated regarding the reason for this Ayah (verse) being revealed: There was a dispute between a man from the Jews and a man from the Munafiqun (hypocrites). The Jew then
said, “Let’s go to Muhammad for judgement (as to which of us is correct)”. He said this because it was known that Muhammad (sallallaahu Alaihi Wasallam) was not dishonest and he (sallallaahu Alaihi Wasallam) would not sway in his judgement. Upon this the Munafiq (hypocrite) said, “Rather, let’s go to the Jews for judgement (as to which of us is correct)”. The Munafiq (hypocrite) said this because he knew the Jews would be dishonest, and they would sway in their
judgement. They then both agreed to go to a soothsayer so that he could judge between them. For this reason the ayah (verse) was revealed. (Tafseer Al-Baghawee)
Ibn ‘Abbas (radiallaahuAnhu) said regarding Allaah’s statement:
And they wish to go for judgement (in their disputes) to the Taaghut. (Surah Nisaa 4: 60)
He said: Taaghut (here) is a man from the Jews called Ka’b bin Ashraf. When the people would be called to what Allaah revealed (the Qur’an) and to the Messenger (sallallaahu Alaihi Wasallam) to judge between them (in their disputes), they would say, “Rather we should go to Ka’b to judge between us.”
Third: The one that rules by other than what Allaah has revealed, and the proof is His saying, Ta’aala:
“And whoever does not rule by what Allaah has revealed, then they are the Kaafirun (those who disbelieve in Allaah)”2 (Surah Maaidah 5:44)
Mujahid said regarding this Ayah: There was a dispute between a man from the Munafiqun (hypocrites) and a man from the Jews. The Munafiq (hypocrite) said, “Let’s go to Ka’b bin Ashraf (for judgement between us).” The Jew said, “Let’s go to the Prophet (for judgement between us)”. So the ayah (verse) was then revealed.
Ad-Duhaak said regarding Allah’s statement:
And they wish to go for judgement (in their disputes) to the Taaghut. (Surah Nisaa 4: 60 )
He said: He (i.e. the Taaghut) is Ka’b bin Ashraf. (Ad-Dur Al-Manthur fee Tafseer Al-Ma’thur) Muhammad Jamaal ad-Deen al-Qaasimee said regarding Taaghut in this Ayah: The intent with it (Taaghut) here is that which is made equal to the Book of Allaah and the Sunnah of His Messenger from the Baatil (falsehood). (Tafseer Al-Qaasimee)
ibn Katheer said regarding Taaghut in this Ayah: The one who makes something equal to the Book and Sunnah is blameworthy.So to judge with something from the Baatil (falsehood) making it equal to the Book and the Sunnah is what Taaghut means here. (Mukhtasar Tafseer ibn Katheer)
The ‘Allaamah, Abdur-Rahman As-Sa’dee said regarding this Ayah: (Here) Allaah Ta’aala is informing His slaves about the state of the Munafiqun (hypocrites). “Those that claim that they believe” in that which the Messenger (sallallaahu Alaihi Wasallam) and those before him came with, and along with this claim: “They wish to go for judgement in their disputes to the Taaghut.” Anyone who rules with other than the Shari’ah (law of Allaah) is a Taaghut. The circumstance here is that: “They have been ordered to disbelieve in them (i.e. Taaghut).” So how can this (going to the Taaghut for judgement), and Eemaan (belief and
faith) be grouped together when Eemaan (belief and faith) entails compliance to the law of Allaah and to judge with it in every single affair?! So whoever claims that he is a Mu’min (believer), and chooses the rule of the Taaghut over the rule of Allaah, he is a liar with regards to that. This is from the misguidance of the Shaytaan (Satan) and from the Shaytaan’s (Satan’s) misguiding them. Because of this Allaah says: “Shaytaan (Satan) wishes to lead them far astray” from the truth. (Tayseer Al-Kareem Ar-Rahman)
And whoever does not rule by what Allah has revealed then they are the Kaafirun (those who disbelieve in Allah).[2] ( Surah Maaidah 5: 44)
[i]2. Again because of those who may misunderstand or misconstrue this noble Ayah, may Allah guide them as well as us, we wish to explain this noble Ayah with the correct and true meaning. Ibn ‘Abbaas (radiallaahuAnhu) has stated regarding the reason for this Ayah being revealed: “Allaah revealed them (5:41-47) with regards to two groups from the Jews one of which had overpowered the other to the point that they consented to and agreed that for every person that the victorious tribe (al-Azeeza) killed from the subjugated tribe (adh-Dhaleelah) then the ransom was 50 Wasq (possibly a unit of currency), and that for every person the subjugated tribe killed from the victorious (tribe) then the ransom was 100 Wasq, and they remained in this state until the Prophet (sallallaahu Alaihi Wasallam) arrived in Madeenah and then both the tribes were subjugated, and that day they did not overcome him because of the peace treaty. Then the subjugated tribe killed a person from the victorious tribe and the victorious tribe sent someone demanding 100 wasq. So the subjugated tribe said: ‘Can this ever be that two people have the same religion, same genealogy, same city and the ransom for some of them be half of the others? We only used to give you this ransom due to your injustice to us, and now that Muhammad has come we will not give you this.’ So a war almost started between them and they they agreed to make the Messenger of Allaah (sallallaahu Alaihi Wasallam) judge between them. Then the victorious tribe said: ‘By Allaah, Muhammad will not give you twice the sum of what we gave
them for they (the subjugated tribe) spoke the truth, they did not give us this ransom except as an injustice on our part and due to our power over them. So secretly send someone to Muhammad who can inform you of his opinion, if he gives you what you wish then agree to have him arbitrate, and if he does not then beware and do not agree to have him arbitrate.’ So they sent some people
from the hypocrites to Muhammad. So when the Messenger of Allaah (sallallaahu Alaihi Wasallam) came Allaah informed him of all of their affair and what they desired and He revealed,
“O Messenger! Let not those who hurry into disbelief grieve you, of such who say: ‘We believe’...” to His saying, “Then they are the Faasiqun (disobedient ones)” (5:41-47). Then he (ibn ‘Abbaas) said, “By Allaah, they were revealed with regards to these two (Jewish tribes), and it was these two that Allaah meant (in these verses)”.(Related by Ahmad and At-Tabaraaanee in al-Mu’jam al-Kabeer)
Shaikh Khaalid Al-‘Anbaree (hafithahullah) has stated in his book, “Ruling By Other Than What Allah Revealed and The Fundamentals of Takfeer”: This principle necessitates that we do not pronounce Takfeer on a ruler except when he denies that it is obligatory to rule by what Allaah has revealed, or he does not apply it due to contempt and arrogance. So when the ruler denies that it is obligatory to rule with the Islamic Shari’ah (Law of Allaah), or he believes it is
permissible to rule with man made laws, or he thinks that the Shari’ah is not sufficient, or that the Shari’ah is not appropriate for present day times, or that ruling with the Shari’ah and other than it are equal, then he leaves the religion entirely. The people of knowledge from the Salaf and the Khalaf have used this principle. They would not pronounce Takfeer on a ruler except with that which we have described. Here is just a portion of their statements:
[left a whole loot of footnotes out, which you can see in the original document]
Fourth: The one who calls to having knowledge of the unseen along with Allaah having knowledge of the unseen and the proof is His saying, Ta’aala: “
(He alone is) The All-Knower of the unseen (Ghaib), and He reveals
to none His unseen (Ghaib). Except to a messenger whom He has chosen, and then He makes a band of watching guards (Angels) to march before him and behind him.” (Surah Jinn 72: 26-27)
And His saying, Ta’aala:
“And with Him are the keys of the Ghaib (unseen), none knows them but He, and He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry but it is in a clear record.” (Surah An’aam 6: 59)
Fifth: The one who is worshipped as a deity besides Allaah and he is pleased with that worship, and the proof is His saying, Ta’aala:
And if any of them should say: “Verily, I am an Ilah (Deity) besides Him (Allaah),” such a one We will recompense with Hell. Thus We recompense the Dhaalimun (wrong doers). (Surah Anbiyaa 21: 29)
So know and understand that no one from mankind becomes a Mu’min believer)
in Allaah unless he has Kufr (total disbelief) in Taaghut (everything that is worshipped other than Allaah), and the proof is His saying, Ta’aala:
“Verily, the right path (ar-Rushd) has become distinct and separate from the wrong path (al-Ghay). So whoever has Kufr (total disbelief) in Taaghut (everything that is worshipped other than Allaah) and Eemaan (faith and belief) in Allaah, then he has grasped the most trustworthy handhold that will never break. And Allaah is
All-Hearer, All-Knower.” (Surah Baqarah 2: 256)
Ar-Rushd (the right path) is the Deen (religion) of Muhammad (sallallaahu Alaihi
Wasallam), and al-Ghay (the wrong path) is the Deen of Abu Jahl.
3 The most trustworthy handhold that will never break is the bearing witness that La ilaha ill Allaah (none has the right to be worshipped in truth except Allaah), and this statement is comprised of negation and affirmation. It is a negation of all types of worship that are for other than Allaah, and an affirmation that all types of worship in its totality are for Allaah alone without ascribing any partners to Him.
THE END
3. The Deen (religion) of Abu Jahl is belief in Tawheed ar-Ruboobiyyah (Tawheed of Allaah’s Lordship) while not believing in and negating Tawheed al-Uloohiyyah (Tawheed of Allaah’s worship). His eminence, Shaikh Saalih al-Fawzaan hafidhahullah) has stated in his “Explanation of the Four Principles”: So Tawheed isn’t merely affirming Tawheed ar-Ruboobiyyah as the scholars of theological rhetoric and philosophy say in their ideology. They believe and affirm that Tawheed is only the affirmation that Allaah is al-Khaaliq (The Creator), ar-Raaziq (The Provider), al-Muhyee (The One Who gives life), al-Mumeet (The One Who causes death). They say: “One in His essence, He has no division to Him. One in His attributes, He has none resembling Him. One in His actions, He has no partner”, and this is Tawheed ar-Ruboobiyyah. Return to any of the books of the scholars of theological rhetoric and you’ll find that they don’t exceed the scope of Tawheed Ar-Ruboobiyyah. This is not the Tawheed that Allaah sent the Messengers with, and this affirmation by itself does not benefit the one who adheres to it. That is because, this is what the Mushrikun (those who commit shirk) and the leaders of disbelief affirm, but it doesn’t disembark them from (that) and take them out of Kufr (disbelief) nor does it enter them into Islam, and this is a grave error. Whoever believes this ideology hasn’t surpassed the ideology of Abu Jahl and Abu Lahab. This is the condition we find some of the intellectuals and educationalists in today. They only affirm Tawheed ar-Ruboobiyyah. They do not go into Tawheed al-Uloohiyyah, and this is a grave error regarding the meaning of Tawheed. As for Shirk, they say: “It is to believe that someone creates along with Allaah or provides along with Allaah”. We say: “This is the saying of Abu Jahl and Abu Lahab. They (i.e. Abu Jahl and Abu Lahab) never said: “That someone creates along with Allaah and provides along with Allaah.” Rather they affirmed that Allaah is al-Khaaliq (The Creator), ar-Raaziq (The Provider), al-Muhyee (The One Who gives life), al-Mumeet (The One Who causes death). (Explanation of the Four Principles)
source:
http://www.therighteouspath.com/aqee...gofTaghoot.pdf
also look here:
http://www.therighteouspath.com/aqee...yofTawheed.pdf
For magic, here's what ibn kathir wrote about it:
And indeed We have sent down to you manifest Ayat and none disbelieve in them but Fasiqun (those who rebel against Allah's command). Is it not (the case) that every time they make a covenant, some party among them throw it aside Nay! (the truth is:) most of them believe not. And when there came to them a Messenger from Allah (i.e. Muhammad ) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know! 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 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).'' 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. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew. And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!(Al-Baqara 99-103)
The Jews abandoned the Book of Allah and practiced Magic
As-Suddi commented on,
[وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ اللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ]
(And when there came to them a Messenger from Allah (i.e. Muhammad ) confirming what was with them), "When Muhammad came to them, they wanted to contradict and dispute with him using the Tawrah. However, the Tawrah and the Qur'an affirmed each other. So the Jews gave up on using the Torah, and took to the Book of Asaf, and the magic of Harut and Marut, which indeed did not conform to the Qur'an. Hence Allah's statement,
[كَأَنَّهُمْ لاَ يَعْلَمُونَ]
(As if they did not know!).''
Also, Qatadah said that Allah's statement,
[كَأَنَّهُمْ لاَ يَعْلَمُونَ]
(As if they did not know!) means, "They knew the truth but abandoned it, hid it and denied the fact that they even had it.''
Magic existed before Sulayman (Solomon)
As-Suddi said that Allah's statement,
[وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ]
(They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulayman) means, "`During the time of Prophet Solomon.' Beforehand, the devils used to ascend to heaven and eavesdrop on the conversations of the angels about what will occur on the earth regarding death, other incidents or unseen matters. They would convey this news to the soothsayers, and the soothsayers would in turn convey the news to the people. The people would believe what the soothsayers told them as being true. When the soothsayers trusted the devils, the devils started to lie to them and added other words to the true news that they heard, to the extent of adding seventy false words to each true word. The people recorded these words in some books. Soon after, the Children of Israel said that the Jinns know matters of the Unseen. When Solomon was sent as a Prophet, he collected these books in a box and buried it under his throne; any devil that dared get near the box was burned. Solomon said, `I will not hear of anyone who says that the devils know the Unseen, but I will cut off his head.' When Solomon died and the scholars who knew the truth about Solomon perished, there came another generation. To them, the devil materialized in the shape of a human and said to some of the Children of Israel, `Should I lead you to a treasure that you will never be able to use up' They said. `Yes.' He said, `Dig under this throne,' and he went with them and showed them Solomon's throne. They said to him, `Come closer.' He said, `No. I will wait for you here, and if you do not find the treasure then kill me. ' They dug and found the buried books, and Satan said to them, `Solomon only controlled the humans, devils and birds with this magic.' Thereafter, the news that Solomon was a sorcerer spread among the people, and the Children of Israel adopted these books. When Muhammad came, they disputed with him relying on these books. Hence Allah's statement,
[وَمَا كَفَرَ سُلَيْمَـنُ وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ]
(Sulayman did not disbelieve, but the Shayatin (devils) disbelieved).
The Story of Harut and Marut, and the Explanation that They were Angels
Allah said,
[وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَـرُوتَ وَمَـرُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ]
(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).'' And from these (angels) people learn that by which they cause separation between man and his wife).
There is a difference of opinion regarding this story. It was said that this Ayah denies that anything was sent down to the two angels, as Al-Qurtubi stated and then referred to the Ayah,
[وَمَا كَفَرَ سُلَيْمَـنُ]
(Sulayman did not disbelieve) saying, "The negation applies in both cases. Allah then said,
[وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ]
(But the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels).
The Jews claimed that Gabriel and Michael brought magic down to the two angels, but Allah refuted this false claim.''
Also, Ibn Jarir reported, that Al-`Awfi said that Ibn `Abbas said about Allah's statement,
[وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ]
(And such things that came down at Babylon to the two angels)
"Allah did not send magic down.''
Also, Ibn Jarir narrated that Ar-Rabi` bin Anas said about,
[وَمَآ أُنزِلَ عَلَى الْمَلَكَيْنِ]
(And such things that came down to the two angels), "Allah did not send magic down to the them.'' Ibn Jarir commented, "This is the correct explanation for this Ayah.
[وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ]
(They followed what the Shayatin (devils) gave out (falsely) in the lifetime of Sulayman.) meaning, magic. However, neither did Solomon disbelieve nor did Allah send magic with the two angels. The devils, on the other hand, disbelieved and taught magic to the people of the Babylon of Harut and Marut.''
Ibn Jarir continued; "If someone asks about explaining this Ayah in this manner, we say that,
[وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَـطِينُ عَلَى مُلْكِ سُلَيْمَـنَ]
(They followed what the Shayatin (devils) gave out (falsely) in the lifetime of Sulayman.) means, magic. Solomon neither disbelieved nor did Allah send magic with the two angels. However, the devils disbelieved and taught magic to the people in the Babylon of Harut and Marut, meaning Gabriel and Michael, for Jewish sorcerers claimed that Allah sent magic by the words of Gabriel and Michael to Solomon, son of David. Allah denied this false claim and stated to His Prophet Muhammad that Gabriel and Michael were not sent with magic. Allah also exonerated Solomon from practicing magic, which the devils taught to the people of Babylon by the hands of two men, Harut and Marut. Hence, Harut and Marut were two ordinary men (not angels or Gabriel or Michael).'' These were the words of At-Tabari, and this explanation is not plausible.
Many among the Salaf, said that Harut and Marut were angels who came down from heaven to earth and did what they did as the Ayah stated. To conform this opinion with the fact that the angels are immune from error, we say that Allah had eternal knowledge what these angels would do, just as He had eternal knowledge that Iblis would do as he did, while Allah refered to him being among the angels,
[وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لأَدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى ]
(And (remember) when We said to the angels: "Prostrate yourselves before Adam.'' And they prostrated except Iblis (Satan), he refused) (20:116) and so forth. However, what Harut and Marut did was less evil than what Iblis, may Allah curse him, did. Al-Qurtubi reported this opinion from `Ali, Ibn Mas`ud, Ibn `Abbas, Ibn `Umar, Ka`b Al-Ahbar, As-Suddi and Al-Kalbi.
Learning Magic is Kufr
Allah said,
[وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ]
(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).)
Abu Ja`far Ar-Razi said that Ar-Rabi' bin Anas said that Qays bin `Abbad said that Ibn `Abbas said, "When someone came to the angels to learn magic, they would discourage him and say to him, `We are only a test, so do not fall into disbelief.' They had knowledge of what is good and evil and what constitutes belief or disbelief, and they thus knew that magic is a form of disbelief. When the person who came to learn magic still insisted on learning it, they commanded him to go to such and such place, where if he went, Satan would meet him and teach him magic. When this man would learn magic, the light (of faith) would depart him, and he would see it shining (and flying away) in the sky. He would then proclaim, `O my sorrow! Woe unto me! What should I do.'' Al-Hasan Al-Basri said that this Ayah means, "The angels were sent with magic, so that the people whom Allah willed would be tried and tested. Allah made them promise that they would not teach anyone until first proclaiming, `We are a test for you, do not fall into disbelief.''' It was recorded by Ibn Abi Hatim. Also, Qatadah said, "Allah took their covenant to not teach anyone magic until they said, `We are a test. Therefore, do not fall in disbelief.'''
Also, As-Suddi said, "When a man would come to the two angels they would advise him, `Do not fall into disbelief. We are a test. ' When the man would ignore their advice, they would say, `Go to that pile of ashes and urinate on it.' When he would urinate on the ashes, a light, meaning the light of faith, would depart from him and would shine until it entered heaven. Then something black that appeared to be smoke would descend and enter his ears and the rest of his body, and this is Allah's anger. When he told the angels what happened, they would teach him magic. So Allah's statement,
[وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ]
(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).)
Sunayd said that Hajjaj said that Ibn Jurayj commented on this Ayah (2:102), "No one dares practice magic except a disbeliever. As for the Fitnah, it involves trials and freedom of choice.''The scholars who stated that learning magic is disbelief relied on this Ayah for evidence. They also mentioned the Hadith that Abu Bakr Al-Bazzar recorded from `Abdullah, which states,
«مَنْ أَتَى كَاهِنًا أَوْ سَاحِرًا فَصَدَّقَهُ بِمَا يَقُولُ فَقَدْ كَفَر بِمَا أُنْزِلَ عَلى مُحَمَّدٍصلى الله عليه وسلّم»
(Whoever came to a soothsayer or a sorcerer and believed in what he said, will have disbelieved in what Allah revealed to Muhammad .)
This Hadith has an authentic chain of narration and there are other Hadiths which support it.
Causing a Separation between the Spouses is One of the Effects of Magic
Allah said,
[فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ]
(And from these (angels) people learn that by which they cause separation between man and his wife,) This means, "The people learned magic from Harut and Marut and indulged in evil acts that included separating spouses, even though spouses are close to, and intimately associate with each other. This is the devil's work.'' Muslim recorded that Jabir bin `Abdullah said that the Messenger of Allah said,
«إِنَّ الشَّيْطَانَ لَيَضَعُ عَرْشَهُ عَلَى الْمَاءِ ثُمَّ يَبْعَثُ سَرَايَاهُ فِي النَّاسِ فَأَقْرَبُهُمْ عِنْدَهُ مَنْزِلَةً أَعْظَمُهُمْ عِنْدَهُ فِتْنَةً وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا زِلْتُ بِفُلَانٍ حَتَّى تَرَكْتُهُ وَهُوَ يَقُولُ كَذَا وَكَذَا، فَيَقُولُ إِبْلِيسُ: لَا وَاللهِ مَا صَنَعْتَ شَيْئًا، وَيَجِيءُ أَحَدُهُمْ فَيَقُولُ: مَا تَرَكْتُهُ حَتّى فَرَّقْتُ بَيْنَهُ وَبَيْنَ أَهْلِهِ، قَالَ: فَيُقرِّبُهُ وَيُدْنِيهِ وَيَلْتَزِمُهُ وَيَقُولُ: نِعْمَ أَنْت»
(Satan erects his throne on water and sends his emissaries among the people. The closest person to him is the person who causes the most Fitnah. One of them (a devil) would come to him and would say, `I kept inciting so-and-so, until he said such and such words.' Iblis says, `No, by Allah, you have not done much.' Another devil would come to him and would say, `I kept inciting so-and-so, until I separated between him and his wife.' Satan would draw him closer and embrace him, saying, `Yes, you did well.')
Separation between a man and his wife occurs here because each spouse imagines that the other spouse is ugly or ill-mannered, etc.
(Source: Tafsir ibn kathir)