Sihr is derived from the concept of being hidden or secret, as those practicing sihr engage in secrecy to draw nearer to Shaytān. The term "magic" is a connection between the practitioner (sāhir) and the shayāteen, as they seek mutual assistance to create societal problems, embodying the essence of sihr. Sihr allows illusions and deception to manifest, causing confusion and tricking people's eyes by making falsehood appear as truth. The evidence lies in the Qur'anic verse (interpretation of the meaning): "They said, 'O MŪSĀ! Either you throw first or we be the first to throw'" (Qur'ān, 20:65). Mūsā replied, "Nay, throw you (first)!" Then, through their magic, their ropes and sticks appeared to him as if they were moving swiftly (Qur'ān, 20:66). And Allāh (SWT) knows best.
Evidence From Qur'an And Sunnah Of Black Magic's existence.
Allah (SWT) says:
“And they followed [instead] what the devils had recited during the reign of Sulaiman (AS) but it was not Sulaiman who disbelieved, but it was the devils who disbelieved; Teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.” (Al-Baqarah: 102)
"And they said: 'No matter what sign you bring us with which to bewitch us, we will not be believers in you.'” (Al-A’raf: 132)
"And when they had thrown, Moses said: 'What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters.'" (Yunus: 81)
"Say: 'I seek refuge in the Lord of daybreak. From the evil of that which He created. And from the evil of darkness when it settles. And from the evil of the blowers in knots. And from the evil of an envier when he envies.'" (Al-Falaq: 1-5)
Narrated from Abdullah ibn Umar (RAA); Two men came from the East and addressed the people who wondered at their eloquent speech. On that Allah's Messenger ﷺ said: “Some eloquent speech is as effective as Magic.” (Bukhari)
Narrated from Aisha (RAA); “A man known as Labid ibn al-A’sam from the tribe of Banu Zurayq performed magic on Allah’s Messenger ﷺ until Allah’s Messenger ﷺ 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 (SWT) for a long period and then said, ‘O Aisha! Do you know that Allah has instructed me concerning the matter I have asked him about? Two men came to me and one of them sat near my head and the other near my feet. One of them said to his companion, ‘What is it that pains this man?’ The other replied, ‘He is under the effect of Matbob’. The first one asked, ‘Who did it?’ The other replied, ‘Labid Ibn Al-A’sam.’ The first one asked, ‘What material did he use?’ The other replied, ‘A comb and the hairs stuck to it and the pollen of a male date palm.’ The first one asked, ‘Where is that?’ The other replied, ‘That is in the well of Daman!” So Allah’s Messenger ﷺ 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 and 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 (SWT) has cured me, I would not like to let evil spread amongst the people.’ Then he ordered that the well be filled up with earth.” (Bukhari & Muslim)
Al Mu’tazilah rejects the aforementioned Hadith, contending that accepting it would compromise the status of Prophethood and raise doubts about its authenticity. They argue that embracing such Hadiths could undermine the credibility of Islamic Law. For instance, when the Prophet ﷺ stated that Jibreel (AS) had visited him, Al Mu’tazilah suggests he merely imagined it, including the divine inspiration. Al Mazari opposes this stance, asserting that the proof of the Message, illustrated by the miracle of receiving divine inspiration, affirms the Prophet's truthfulness and his impeccable character in conveying the message. Consequently, he argues against believing in claims contradicted by evidence. (Zaad Al Muslim: 4/221)
According to Abu Al-Janki Al Yousifi, the illness suffered by the Prophet ﷺ, a result of sihr, did not diminish his Prophethood status. This is because ailments, even without delirious effects in this life, befell many Messengers and could elevate their status in the next life. The Prophet ﷺ, due to the sihr-induced illness, imagined performing certain daily activities he hadn't done. However, his complete recovery, aided by Allah (SWT) revealing the sihr's burial site, ensured that this experience had no impact on the message. In essence, the sihr influenced perception, not reasoning. The Prophet ﷺ imagining actions, like touching one of his wives, which he didn't physically do, posed no harm to his health.
Abu Hurairah (RAA) narrated that the Prophet ﷺ said: “Avoid the seven deadly sins.” People asked, ‘What are they?’ The Prophet ﷺ replied, “Shirk (polytheism), Sihr (Magic), unlawful killing of a person, living on money from usury, usurping an orphan’s wealth, retreating at the time of Jihad and accusing an innocent married women of fornication.” (Bukhari & Muslim)
Based on the mentioned Hadith, the Prophet ﷺ cautioned against sihr, emphasizing it as one of the gravest sins. This serves as sufficient evidence to affirm its existence.
Hence, the verses and Hadiths above make it evident that sihr is a field of knowledge with its own principles. However, the Qur'an and Sunnah disapprove of engaging in the study of sihr.
May ﷲ protect us all and cure those whom are suffering from such. Ameen.
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