Islamic Sufism Spirituality

Archive for the ‘Black Magic, Evil Eye, al ‘Ain, Envy – سحر أسود، والعين الشريرة، والعين، الحسد’ Category







No wonder why ALLAH swt has been sending sonamis to this region, Thailand, Indonesia, India etc….

Peoples of these regions believes Black magic is the short cut to become a RICH.

These pictures belongs to Thailand where Black Magic practice is very popular, peoples snatch the babies and sacrifice them on the name of Black magic to become rich.






Tsunami Indonesia 2004


Tsunami Indonesia 2010

By Shaikh Mash-hoor Hasan Salmaan

From His treatise Al-Ma’thoor fee ‘Ilaaj Al-Marboot wal-Ma’yoon wal-Mas’hoor (pg. 1-7) [An appendix to his checking on Imaam Al-Haitamee’s (d. 974H) book Al-Adhkaar alatee tahrus Qa’iluhaa min Kaid-il-Jinn]

Translated by Isma’eel Alarcon

The source for the prescription of removing and abolishing magic is what has been authentically related from the Prophet (PBUH) in Saheeh Al-Bukhaaree (no. 5765) when he removed the magic that was placed on him by Lubaid Ibn A’sam, a man from Banoo Zuraiq who was an ally to the Jews, while being amongst the Muslims as a hypocrite. The magic was put on his comb and the hairs on the comb – which is the hair that falls from the head or beard while combing – in a skin of pollen of a male date-palm tree under a well-stone – which is a rock that is placed at the top of a well and cannot be uprooted, and sometimes it is found in the bottom of a well – in the well of Dharwaan. So the Prophet (PBUH) proceeded to the well until he removed it. And he (PBUH) said: “This is the well which I was shown (in a dream). Its water looked like the infusion of henna leaves and its date-palm trees looked like the heads of devils.”

Magic can also be cured by vomiting in the place where its harm is found, for that has an effect on one’s physical nature and it has an effect in agitating the body’s components and disturbing its substances. So if traces of the magic appear in an organ (i.e. such as the stomach), and the harmful substance can be vomited or ejected from that organ, then that would be very effective.

From the most effective cures for it, as stated by Ibn Al-Qayyim, is what exists from An-Nushra, which is a type of ruqyah (incantation). This type of remedy is given such a name since the sickness that is harming the afflicted person is caused to scatter. This means that the strength of this magic, which is from the effects of the evil and wicked souls, is uplifted and terminated by the divinely cures, such as dhikr (words of remembrance), du’aa (supplication) and qiraa’ah (recitation of the Qur’an). So if the heart is filled with Allaah and flowing with His Remembrance, and it is has a permanent place for the dhikr, du’aa and consciousness (of Allaah), which is not forsaken, then this is from the greatest of means that prevent magic from affecting the person. He (Ibn Al-Qayyim) said: “The most strongest effect that magic has is on weak hearts. This is why a majority of the people that are affected by it are women, children and people who are ignorant (of the Religion). This is since the wicked and evil souls are only active and effective against souls that readily accept them and which are inclined to what confirms to them.”

But the magic that was placed by Lubaid troubled and disturbed the Prophet (saws), in spite of his great position, true consciousness of Allaah and strong heart. However, perhaps he (PBUH) can be separated from that in that what he (Ibn Al-Qayyim) mentioned referred to the majority case, while what happened to the Prophet (saws) was an exception to that. And Allaah knows best. This was stated by Al-Haafidh Ibn Hajr.

Nushrah is of two types:The First: Undoing magic with magic just like it. This is from the acts of the devils and the following statement of Al-Hasan (Al-Basree) refers to it: “No one undoes magic except for one who does magic (himself).” So the one who dos this type of Nushrah and the one he does it to both get closer to the devil by something that he loves. So his work on the one who is under the magic is of no use.

The Second:Nushrah by making incantation (ruqyah), ta’awaudhaat and the allowed supplications. This is all legislated in the Religion. From the reports that have been transmitted describing the legislated type of Nushrah is:

First: What has been reported by Ibn Abee Haatim and Abu Ash-Shaikh on the authority of Ibn Abee Sulaim, who said: “It has been conveyed to me that these verses are a cure for magic, by the permission of Allaah. They are to be recited in a bowl in which there is water, then that is to be poured over the head of the one afflicted with magic:

“Then when they (i.e. the sorcerers) cast down, Musa said: ‘What you have brought is sorcery. Allaah will surely make it of no effect. Verily, Allaah does not set right the works of corrupt evildoers.” [Surah Yoonus: 81-82]

“Thus, the truth was confirmed, and all that they did (of magic) was made of no effect. So they were defeated there and returned disgraced. And the sorcerers fell down prostrate. They said: ‘We believe in the Lord of the ‘Alameen (different worlds of jinn, mankind, etc.) – the Lord of Musa and Haroon.’ Pharoah said: ‘You have believed in Musa before I gave you permission. Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.’ Surely, I will cut off your hands and your feet from opposite sides, then I will crucify you all.’ They said: ‘Verily, we are returning to our Lord.’” [Surah Al-A’araaf: 118-125]

“And throw down what is in your right hand! It will swallow up that which they have made. What they have made is only a magician’s trick, and the magician will never be successful, to whatever amount of skill he may attain.” [Surah Taha: 69]

Al-Haafidh Ibn Katheer mentioned this narration in his Tafseer (2/443) but did not follow it up with anything (i.e. he did not grade it’s authenticity)!

Muhammad Haamid Al-Fiqee, may Allaah have mercy on him, opposed him by saying: “Such a thing should not be acted upon, whether it is from the opinion of Laith Ibn Abee Sulaim or from the opinion of Ibn Al-Qayyim or anyone else. Rather only the Sunnah that has been established from Allaah’s Messenger (saws) must be acted upon. And nothing has been reported on him (saws) from what Ibn Abee Sualim or Ibn Al-Qayyim said, nor from what has been quoted from Wahb Ibn Munabbih. So it based on the ways of the Jews and not the guidance of the best of messengers (saws). And from the door of this slackness has entered many innovations and then major shirk. So it is upon the Muslim that is sincere to himself to bite with his molar teeth onto the Sunnah of Allaah’s Messenger (saws) and the rightly guided Khaleefahs. And he must avoid the newly invented matters (i.e. innovations), no matter who it is coming from. For everyone can either have his saying accepted or rejected, except the Messenger of Allaah (PBUH).”

Shaikh ‘Abdul-‘Azeez Ibn Baaz, may Allaah have mercy on him, refuted him and clarified that nothing that goes against the Religion was mentioned in what was stated by Ibn Abee Sulaim, and that his words fall under the general principles. He said: “I say that Shaikh Haamid’s opposition to what was stated by the commentator relating from Ibn Abee Sulaim, Ibn Al-Qayyim and Wahb Ibn Munabbih is not proper, but rather a mistake on the part of the Shaikh Haamid. This is because curing oneself by means of the Noble Qur’aan, sidr (herbs) and its types from the allowed forms of cures is not from the area of innovations, but rather from the area of medicine and healing remedies. And the Prophet (PBUH) said: ’O Servants (of Allaah)! Heal yourselves and do not heal yourselves with (things that are) Haraam (unlawful).’

And it is established in Sunan Abee Dawood, in the Book of Medicine, that the Prophet (PBUH) recited Qur’aan in a bowl of water and then poured it over a sick person.

So from this it is known that healing oneself with sidr (herbs) and reciting Qur’aan in water and then pouring it on a sick person do not have any prohibition with respect to the Religion. This is so long as the recitation of the Qur’aan is pure (i.e. void of incorrect pronunciation or deviations, etc) and the healing remedy is allowed (in the Religion, i.e. not alcohol). And Allaah grants success.”

And he (Ibn Baz) added to the narration of Laith in his treatise entitled “The Ruling on Magic and Sorcery” the following:”After reciting what (verses were) previously mentioned in water, some of it is to be drunk and the person should wash himself with the rest of it. By doing this, the sickness will come to an end.”

Second: What has been reported by Imaam Maalik in his Muwatta (2/951-952) (no. 12) on the authority of Sumaiyy, the servant of Abu Bakr from Al-Qa’aqaa’ Ibn Hakeem that Ka’ab Al-Ahbaar said:”If it were not for certain words that I say, the Jews would have made me a donkey.” So it was said to him: “What are they?” He said: “I seek refuge in the Face of Allaah, the Most Great, of which there is nothing greater than it. And (I seek refuge) in the perfect words of Allaah, which no righteous nor wicked person can transgress. And (I seek refuge) in all of His best names, those which I know and those which I don’t know ” from the evil of what He has created, brought into existence and produced.” [‘Aa’udhu bi-wajhillaahil-‘Adheem. Alladhee laisa shay’un a’adhama minhu. Wa bi-kalimaat-illaahit-Taammaat allatee laa yujawwizuhunnaa barrun wa laa faajir. Wa bi-asmaa’ihil-husnaa kullihaa, ma ‘alimtu minhaa wa ma lam a’alam – min sharri ma khalaqa wa bara’a wa dhara’a.]

The meaning of “…the Jews would have made me a donkey” is due to their performing magic on him. Perhaps he means by it, and Allaah knows best, that they would have confused me and misled me away from my guidance (of Islaam) until I became like the donkey that doesn’t know and understand anything. This expression is used to refer to stupidity and little comprehension.

A similar supplication to this was mentioned by the great scholar Ibn Hajr (Al-Haitamee) in his previous treatise, and it is useful against the plotting of the jinn. We have listed its sources of reference and spoken on them there.

It is important to note is that there is no such thing as black magic or white magic or even red, yellow or blue. The Quran and Sunnah do not mention colours of magic but mentions it as shirk. Magic and Jinn both exist in Islam and have been proven by the Quran and Hadith. It is evident from the Qur’an and the Hadith that Jinn are the creations of Allah and are made from Fire. Like Angels they cannot be seen by the normal human eye. Evil Jinn are also referred to as Shayteen. Jinn can commit havoc if interfered with but generally keep themselves to themselves. They live in the world and take their place where it suits them, usually areas remote from humans. Magic Sihr is something which condemned in the strongest of terms in the Quran and Sunnah.

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

Allaah informs us that they (the shayaateen) committed kufr by teaching men magic. Then He says :

“…and such things that came down at Babylon to the two angels, Haaroot and Maaroot, 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]

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

Magic was performed on the Prophet of Allah (Allah bless him & give him peace). A Jew by the name of Labid ibn Asim who outwardly posed to be a believer (Munafiq) carried out black magic on the Messenger of Allah (Allah bless him & give him peace). He took the hair of the Messenger of Allah (Allah bless him & give him peace) and made eleven knots and placed it under a rock in a well called Zarwan. The effect of this was that it created uncertainty in the mind of the Messenger of Allah (Allah bless him & give him peace) as to whether he had done or not done certain things (although this had no effect on his religious and prophetic obligations). At times the Messenger of Allah (Allah bless him & give him peace) felt he had accomplished something yet he had not done so and vice versa. The angel Jibra’il informed the Messenger of Allah (Allah bless him & give him peace) as to what had occurred and came down with the two Surahs, namely Surah al-Falaq and Surah an-Nas. The Messenger of Allah (Allah bless him & give him peace) together with the Companions (Allah be pleased with them all) went to the well and removed the knotted hair. As each verse was recited, the knots untied miraculously. At the eleventh knot, the Messenger of Allah (Allah bless him & give him peace) was relieved from the effects of this black magic.

There are numerous types of Sihr magic mentioned in the Quran involving things which magicians manage to do through the shayateen (devils), they do things that may affect a man’s reason or make him sick; they may cause division between a man and his wife etc. Magic has a process and rules and regulations like any field of science. What we know from the Quran is that magic is done via committing Shirk with Allah swt. Magic Sihr is kufr and one should stay far away from anyone involved in such matters.

Possession / Masaha

Possession is where a Jinn enters a human to cause mischief. Many people believe that just because they are possessed it must be sihr Magic which actually is not the case. Usually in cases of possession the Jinn is a deputy of shaytaan or as is the case nowadays humans invite a the Jinn into their homes or do actions that make it easy for Jinns to enter them, occasionally a human may accidentally harm a Jinn and it would seek revenge.

Clear evidence of Jinn possession from the Sunnah are in a number of authentic tradition, one of which is related by, Ya’la Ibn Murah (ra), who says: “I saw Allah’s Messenger (saw) do three things which no one before or after me saw. I went with him on a trip. On the way, we passed by a woman sitting at the roadside with a young boy. She called out, ‘O Messenger of Allah, this boy is afflicted with a trial, and from him we have also been afflicted with a trial. I don’t know how many times per day he is seized by fits.’ He (saw) said: ‘Give him to me.’ So she lifted him up to the Prophet (saw).

He (saw) then placed the boy between himself and the middle of the saddle, opened the boy’s mouth and blew in it three times, saying, ‘In the name of Allah, I am the slave of Allah, get out, enemy of Allah!’ Then he gave the boy back to her and said: ‘Meet us on our return at this same place and inform us how he has fared.’ We then went. On our return, we found her in the same place with three sheep. When he said to her, ‘How has your son fared?’ She replied: ‘By the One who sent you with the truth, we have not detected anything (unusual) in his behavior up to this time’ [Musnad Ahmad (vol: 4, p. 170), and al-Haakim, who declared it Saheeh]

This authentic narration describes how Allah’s Messenger (saw) commanded the Jinn possessing the boy, to leave. Also, the Messenger of Allah (saw) is reported to have said:

“Verily, Shaytaan flows in the blood-streams of Adam’s descendants.” [Saheeh Muslim (vol: 3, no: 5404)]

In recent times their appears to have been a significant increase in the number of people who are being affected by Jinn, there are number of specific causes of this but generally it is due to the fact that society as a whole is moving away from the correct worship of Allah and not even calling towards his shariah let alone implementing it. The specific causes are more like the increase in pictures in our houses almost every product has a picture on it, even our currency has a face on it! So even small simple things like leaving your notes open face up on your bedroom table with the picture showing causes the Angels to leave you with your money. The issue of pictures extends far beyond just the house it has occupied our streets cities and villages with posters everywhere, usually of men and women wearing very little. Then if you consider music and its prevalence to the same degree as pictures one would wonder why an Angel would ever visit our homes or streets! It appears we are doing our utmost against Allah’s deen we put up pictures in our houses to drive the Angels away and then play music to invite the shayateen from amongst the Jinn in! So with the shayateen of the Jinn entering our cities there are more and more cases of muslims and non muslims being affected by possession.

Evil Eye / Ayn

Evil Eye / Ayn, this is something between humans and does not involve Jinn, Evil eye is due to jealousy and envy and causes a person to fall ill, the treatment for evil eye differs from Magic and Possesion although Ruqyah can be recited for the person also but the verses and dua’s pertain to hasad and evil eye. Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word haasid (envier) is more general in meaning than the word ‘ayn’ (one who puts the evil eye on another), so seeking refuge with Allaah 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; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will 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.

Allah says:

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

Ibn ‘Abbaas and others said, commenting on this verse: this means, they put the evil eye on you with their glances. The Prophet (saw) 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.” Narrated by Muslim. Al-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing and he quoted the hadith.

The Prophet (saw) said:

“There is no Ruqyah except in the case of the evil eye or fever.”

al-Tirmidhi, 2057; Abu Dawood, 3884. Jibreel used to do Ruqyah for the Prophet (saw) and say:

“Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah 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 Allaah I perform Ruqyah for you).”

Narrated Ibn ‘Abbas: The Prophet (saw) used to seek Refuge with Allah for Al-Hasan and Al-Husain and say:

“Your forefather (i.e. Abraham) used to seek Refuge with Allah for Ishmael and Isaac by reciting the following: ‘O Allah! I seek Refuge with Your Perfect Words from every devil and from poisonous pests and from every evil, harmful, envious eye.'” Bukharee.

Ibn ‘Abbas reported Allah’s Messenger (may peace be upon him) as saying:

“The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye, and when you are asked to take bath (as a cure) from the influence of an evil eye, you should take bath.

Abu Dawood narrated that ‘Aa’ishah (may Allaah be pleased with her) said:

“The person who had put the evil eye on another would be ordered to do wudoo’, then the person who had been afflicted would wash himself (with that water).” Saheeh Abi Dawood.

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. Ibn Shihaab Az-Zuhree said: The method of washing as described by our scholars is as follows: the person with the evil eye should be given a vessel of water and told to wash his body with the same water in the following order, without placing the vessel on the floor:

  • To rinse one’s mouth, then spit the wasted water back into the vessel,
  • To wash one’s face with the water in the vessel,
  • To wash one’s right arm with one’s left hand and one’s left arm with one’s right hand,
  • To wash one’s right elbow with one’s left hand and one’s left elbow with one’s right hand,
  • To wash one’s right foot with one’s right hand and one’s left foot with one’s right hand,
  • To wash one’s right knee with one’s left hand and one’s left knee with one’s right hand
  • To wash the parts under the sheet.

According to Al-Qaazii ibn Al-‘Arab, the parts under the sheet refers to whatever parts of the body are covered by the sheet.

Afterwards, the wasted water in vessel should be poured on the affected person’s head and back, in one go. It will, by Allah’s leave, cure the affected person almost instantly.


These symptoms have been divided into three categories:

1. Those which occur when one is awake
2. Those which occur when one is asleep
3. Sudden behavioural changes that one may experience that are out of character.

1. Symptoms when one is awake:

1 – Turning away, in particular, from acts of worship and obedience, the remembrance of Allah (swt) (Dhikr) and reading the Qur’an. Allah (swt) says: And whosoever turns away blindly from the remembrance of the Most Gracious (Allah (swt) (i.e. this Qur’an and worship of Allah (swt), we appoint for him Shaytaan to be a Qarin (a companion) to him. And verily, they (Shayateen) hinder them from the path (of Allah (swt) but they think that they are guided aright – (Al-Zukhruf 43:36-37)

2 – Erratic behaviour in one’s words, deeds and movements. Allah (swt) says: (Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan leading him to insanity.) (Al-Baqarah 2:275)

3 – Seizures (with no medical cause); there are signs to indicate that a seizure has devilish causes.

4 – Paralysis of a limb (with no medical cause).

5 – Being quick to get angry or weep with no apparent cause.

6 – Sitting in the toilet for a long time, and talking to oneself.

7 – Constant headache with no medical cause, which is not eased by painkillers.

8 – Irregular menstruation in women.

9 – Not producing children although both husband and wife are medically sound and able to reproduce.

10. Depression. – Depression refers to intense sadness. It is a widespread mental illness, indeed one of the most widespread. As for mild sadness or feeling "blue", this is a normal and natural emotion which hardly anyone can escape, not even a believer. Allah (swt) says: Secret counsels (conspiracies) are only from Shaytaan, in order that he may cause grief to the believers. – (Al-Mujaddilah 58:10) If that sadness increases and takes over a person, it becomes depression.

Signs of depression:

– Feeling distressed and sad

– Loss of appetite

– Lack of focus, forgetfulness

– Sleep disturbances, weight loss

– Lack of sexual desire

There are other signs when one is awake, but they may be caused by other life circumstances, such as not succeeding in efforts to get married, repeatedly failing to do so etc.

2. Symptoms when one is asleep:

1 – Frightening nightmares, which includes seeing various kinds of creatures such as ghosts or apparitions, seeing oneself falling from a high place, seeing people in strange forms, and snakes. A man may see a woman who wants him to have intercourse with her (and vice versa) constantly in his dreams, or he may see someone threatening him.

2 – Insomnia, anxiety and fear upon waking.

3 – Talking loudly in one’s sleep, or moaning and groaning.

Note: A person should not be regarded as being possessed by Jinn if any of these symptoms occur. No one can be certain that a person has been possessed by Jinn until after the Qur’an has been recited over them, so these symptoms should not be taken as definitive evidence of Jinn possession.

3. Sudden behavioral change

Signs of sudden behavioral change that has to do with a person’s inward attitude.

The below is a general guideline for all Muslims. However for practicing Muslims who did not have these qualities before but find a sudden strange inclination to them, should get themselves checked with Ruqyah as soon as possible.

– Associating others with Allah (swt) (Shirk) – Minor Shirk (showing off)

– Being angry with the divine decree (like saying ‘why has this happened to me?’ etc)

– Forgetting Allah (swt) and the Hereafter

– Feeling safe from the plot of Shaytaan and getting carried away in sin and relying on Allah (swt) ‘s mercy

– Despairing of the mercy of Allah (swt)

– Thinking badly of Allah (swt)

– Deliberately telling lies about Allah (swt) and the Messenger of Allah (swt) (saw)

– Arrogance, self-admiration and showing off

– Loving to be praised for doing acts of worship

– Deceit, Hypocrisy, Greed, Stinginess

– Hidden anger, grudges and envy

– Turning away from people out of arrogance and scorning them

– Looking at the rich and venerating them because of their richness

– Fear of poverty

– Mocking the poor because of their poverty

– Competing in worldly gains

– Loving to be praised for what one has not done

– Being preoccupied with the faults of others whilst ignoring one’s own faults

– Strong feelings for religions other than the religion of Allah (swt)

– Mocking the slaves of Allah (swt) , looking down on them and despising them

– Thinking badly of Muslims

– Not accepting the truth because it goes against one’s own whims and desires, or hating those who speak the truth

– Rejoicing in sin and Persisting in sin

– Acquiring knowledge for worldly gain (showing off)

– Offending the close friends of Allah (swt) and taking them as enemies

– Showing evil behavior and foul language so as to make people fear you and avoid your evil


1. Sihr of Separation

Allah (swt) says:

(…and they follow what the Shayateens recited over Sulayman’s Kingdom. Sulayman disbelieved not but the Shayateens disbelieved, teaching the people sorcery, and that which was sent down upon Babylon’s two angels, Harut and Marut; they taught not any man, without they said, ‘We are but a temptation; do not disbelieve.’ From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of Allah (swt), and they learnt what hurt them and did not profit them, knowing well that whosoever buys it shall have no share in the world to come; evil then was that they sold themselves for; if they had but known.) (2:102)

Jabir (ra) reported that the Prophet (saw) said:

"Iblis would lay his throne on water and would send his brigade of demons. The lowest among them in rank is the one who is most notorious in stirring up fitna. One of the demons would, after a mission, come and say to Iblis, ‘I have done so and so.’ Iblis would reply, ‘You have not done anything.’ Another one would come and say: ‘I have not left such and such person until I separated him from his wife.’ Iblis would come closer to his demon and say, ‘How good you are.’" – (Muslim in An-Nawawi : 17/157)

Definition of Sihr of Separation

It is a Sihr which aims to separate between two spouses, or stir up hatred between two friends or two partners.

Symptoms of Sihr of Separation

1. A sudden change in attitude from love to hate.

2. Exaggerating the causes of disputes between two people, even though they may be trivial.

3. Changing the mental image that a woman may have of her husband, or changing the mental image that a man may have of his wife; so that the man would see his wife in an ugly way, even though she were beautiful. In reality, it is the demon who is entrusted with the task of performing this type of Sihr is the one who would appear to the husband in her person, but in an ugly way. By the same token, the woman would see her husband in a horrible way.

4. The person affected by Sihr hates anything the other party does.

5.The person affected by Sihr hates the place in which the other party stays. For instance, a husband may be in good mood when he is outdoors, but when he returns home, he feels quiete depressed.

According to Al-Hafidh Ibn Kathir, the cause of separation between two spouses through this Sihr is that each of them appears to the other as an ugly or ill-mannered person. – (Tafsir lbn Kathir: 1/144)

2. Sihr Al-Mahabba / At-Tiwala (Love)

The Prophet (saw) said: "Ar-ruqa, at-tama’im and at-tiwala are acts of polytheism." – (Imam Ahmad) (1/381)

According to Ibn Al-Athir, At-Tiwala is a type of Sihr which makes a man love his wife. The reason why this type of Sihr is classed by the Prophet (saw) as an act of polytheism is because those who have it done for them believe that it has an effect and does the opposite of what Allah (swt) has prescribed. – (An-Nihaya: 1/200)

I would like to emphasise that the ruqyah referred to in the above hadith is the one which seeks the assistance of Jinn and devils and consists of acts classed as polytheistic. However, the ruqyah which is based on the Qur’an and lawful supplications of Allah (swt) is lawful, according to scholars. It is reported in Sahih Muslim that the Prophet (saw) was quoted as saying: "There is no harm in using ruqyah as a means of treatment provided it does not consist of anything polytheistic."

3. Sihr At-Takhyil (False Appearance of Objects)

Allah (swt) says: They said,

"Moses, will you throw something down or shall we be the ones to throw." He said, "You throw!" So when, they charmed people’s eyes and overawed them. They produced a splendid Sihr. And We revealed to Moses: ‘Cast thy staff.’ And lo, it forthwith swallowed up their lying invention. So the truth came to pass, and false was proved what they were doing. So they were vanquished there, and they turned about, humbled. And the sorcerers were cast down, bowing themselves. They said, ‘We believe in the Lord of al-‘Alamin (Jinn and mankind), the Lord of Moses and Harun. (7:117-122)

They said,

‘Moses, either you will cast (something) or shall we be the first to cast (a spell)?’. It seemed to him under the effect of their Sihr that their ropes and stuff were sliding. (17:65-66)


1. A fixed object would appear to be mobile, while a mobile object would appear to be fixed for the viewer.

2. A small object would appear large, while a large object would appear small for the viewer.

3. The false appearance of objects: Under the effect of the magic of Pharaoh’s sorcerers, ropes and rods appeared to viewers as real snakes.

4. Sihr Al-Junun (Lunacy)

Kharija Ibn Salat reported that his paternal uncle went to the Prophet (saw) and declared his conversion to Islam. On his way back, his uncle passed by a people who had fettered a lunatic in chains. They said: "We were told that your companion (the Prophet (saw)) has brought good with him. Do you have anything with which to cure our lunatic?" I recited al-Fatiha and he was cured. They gave me one hundred sheep and then approached the Prophet (saw) to inform him of it. He asked: "Did you say anything other than this?" I replied: "No." He said: "Take it, for by my life, some would accept in return for a false Ruqyah, but you have done this with a genuine one." According to another narration, "the man cured him by reciting al-Fatiha for three days, day and night; whenever he finished reciting it, he would gather his saliva and spit."


1. Severe absentmindedness and forgetfulness

2. Confused speech

3. Bulging eyes and deviation of sight

4. Restlessness

5. Inability to do a task regularly

6. Disinterest in one’s appearance

7. ln severe cases, one can tell from a lunatic’s face that he does know where he is going, and he would probably sleep in derelict places

5: Sihr Al-Khumul (Lethargy)

How this happens

A sahir would send a Jinn to the targeted person, instructing him to settle in his brain and make him introverted and lonely. The Jinn would do his best to carry out the mission, and the symptoms of this Sihr would appear, according to the strength and weakness of the Jinn entrusted with the task.


1. Love of seclusion

2. Absolute introversion

3. Constant silence

4. Anti-sociability

5. Absentmindedness

6. Frequent headaches

7. Quietness and constant lethargy

6: Sihr Al-Hawatif (Bad Dreams & Hearing Voices)


1. The patient experiences nightmares

2. The patient sees in a dream as if someone were calling him

3. The patient hears voices talking to him when awake, but cannot see where these voices are coming from

4. The patient hears much whispering (Al-Waswas)

5. The patient is very suspicious of his/her friends and relatives

6. The patient dreams of seeing himself/herself falling from a high place

7. The patient dreams of seeing himself/herself being chased by animals

7: Sihr Al-Maradh (Illness)


1. Constant pain in one part of the body

2. Epilepsy

3. Paralysis of one area of the patient’s body

4. Total paralysis of the body

5. Disability in of one of the sense organs

8: Sihr An-Nazif (Bleeding Following Menses)

How it is achieved

This type of Sihr affects women only. A sahir sends a Jinn to the targeted woman and instructs him to cause her to bleed. To do so, the Jinn enters the woman’s body and circulates in her veins and arteries with the blood. This notion of circulation has long been warned about by the Prophet (saw) in the following tradition: "Shaytaan circulates in man’s body like blood." – (Al-Bukharee: Fath Al-Bari: 4/282)

When the Jinn reaches a known vein in the woman’s womb, he stomps it so that the vein bleeds. This fact was also pointed out by the Prophet (saw) when Hamna bint Jahsh asked his opinion on the issue of bleeding outside the period of menses, and he said: "Such bleeding is but one of Shaytaan’s stomping." – (At-Tirmidhi)

According to another tradition, the bleeding "is the result of Shaytaan’s stomping on a vein rather than from a normal menses." – (Imam Ahmad and An-Nasai)

Therefore, according to both traditions, a menstruation that occurs outside its normal period is one of the Shaytaan’s stomps on one of the womb’s veins.

According to scholars of Fiqh (jurisprudence), an-nazif refers to al-istihadha (continuous menstruation), and according to doctors, it refers to bleeding.

According to Ibn Al-Athir, al-istihadha means bleeding following a normal menses. This bleeding may last for months, and the amount of blood could be little or large.

9: Sihr of Impeding Marriage

The Jinn has two options

1. If he can enter the girl, then he would cause her to feel uncomfortable with any prospective husband and; thus, turn him down.

2. If he cannot enter the girl, then he would use the Sihr of imagination, from outside. As a result, a suitor would see the girl in an ugly image under the effect of the Jinn’s whispering, and so would the girl.

Under the effect of this Sihr and under the Jinn is whispering, a suitor, who would have initially agreed to the marriage, would decline after a few days, without any valid reason.

In cases of a strong Sihr, a suitor would, upon entering the house of his prospective wife, feel very uncomfortable and see darkness before him as if he were in prison, and so would never return. During the period of this Sihr, the Jinn may cause the girl to experience occasional headaches.


1. Occasional headaches, which persist despite medication

2. Severe tightness in the chest, especially between al-‘asr and midnight

3. The patient sees the suitor in an ugly image

4. Absentmindedness

5. Anxiety during sleep

6. Occasional constant stomach-aches

7. Pain in the lower part of the back

10. Al Sihr Ar-rabt (Penile Erection Problem during intercourse), Al- ‘ajz al-jinsi (impotence) and Adh-dhu’f al-jinsi (sexual weakness)

Ar-Rabt Al-‘ajzal-jinsi (sexual inability / impotence):

The man affected by this type of Sihr feels active and energetic about having sexual intercourse with his wife. His penis is even erected as long as he is distant from his wife. Nevertheless, as he approaches her, his penis shrinks and is unable to have sexual intercourse. It means a man’s inability to have sexual intercourse with his wife, whether he is distant from or near her, as his penis cannot erect.

Adh-dhu’f al-jinsi (sexual weakness):

A man can only have sexual intercourse with his wife after long periods. Sexual intercourse takes place for only a short time; after which the penis looses its rigidity.

Ar-Rabt in Women (sexual frigidity)

Just as a man suffers from ar-rabt (penile erection failure) and is unable to have sexual intercourse with his wife, a woman, too, may suffer from ar-rabt (frigidity).
There are some types of rabt in women:

1. Rabt al-man'(obstruction):

It occurs when a woman prevents her husband from having sexual intercourse with her by tightly joining her legs together and obstructing his penis from entering into her vagina. This reaction is automatic and beyond her control, but one young man whose wife was affected by this type of Sihr, criticised his wife for her response, so she explained that it was beyond her control. One day, she told him to put iron shackles between her legs to keep them apart before, starting sexual intercourse. He did that, but it was to no avail. Alternatively, she told him to give her a drug injection if he wants to have sexual intercourse with her. It worked, but only one partner benefited.

2. Rabt at-taballud (lack of sexual feeling):

The Jinn entrusted with the mission of Sihr settles in the centre of sexual feeling in the woman’s brain and causes her to lose her sexual feeling, at the moment of sexual intercourse with her husband. As a result, she feels no sexual pleasure and does not respond to her husband. Her body becomes numb even if her husband does what he wishes with her. In this type of Sihr, the glands do not release the fluid which lubricates the vagina, and therefore, the sexual act cannot be achieved.

3. Rabt An-nazif (bleeding at the time of sexual intercourse):

This is different from Sihr an-nazif in one aspect. While, rabt An-nazif is confined to the time of sexual intercourse, Sihr an-nazif may last for several days. In this type of Sihr, the Jinn causes heavy bleeding to the targeted woman at the time of sexual intercourse with her husband, and thus prevents the man from having sexual intercourse with his wife. One day, one man, who was a soldier, told me that whenever he came home for holidays, his wife would bleed as soon as he arrived home. The bleeding would last for the holiday period which was approximately five days, but would stop as soon as he went back to work.

Note: the above material is extracted from the works of Adbusalaam Bali.


I would like to make clear all the visitors of my blog that I am not Rqaqi, Aamil, or Spiritual Healer. Any Raaqi you contact via my blog, know they do not represent this blog or me.


In my knowledge these are few dedicated places where you can get your spiritual healing according to Quran and Sunnah. I can recommend these places as in my knowledge they works according to Quran and Sunnah; but I cannot be made responsible either individually or severally for any untoward incidents.


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