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)

Symptoms

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."

Symptoms

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.

Symptoms

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)

Symptoms

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)

Symptoms

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.

Symptoms

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.

The evil eye refers to when one person harms another by means of the eye. Ibn Al-Qayyim said:

The origin of the evil eye is liking something, then the evil soul follows it, pursues it and seeks to do harm to it, seeking help to apply its poison by looking at the object. Zad Al-Mi’ad by Ibn Al-Qayyim, 4/167

Ibn Manzur said:

It is said “So-and-so was struck by the evil eye” if an enemy or an envious person looks at him and he is affected by that and becomes sick as a result. Lisan Al-‘Arab by Ibn Manzur, 13/301

Al-Hafiz ibn Hajar said:

What is meant by the evil eye is looking at something with admiration contaminated with envy from one who is evil in nature so it results in harm. Fath Al-Bari, by Ibn Hajar, 10/200.

Evidence for the existence of the evil eye from the Qur’an and Sunnah

1 – Evidence from the Qur’an

The Verse in Sura Yusuf:

(And he said: ‘O my sons! Do not enter by one gate, but enter by different gates, and I cannot avail you against Allah at all. Verily, the decision rests only with Allah. In Him, I put my trust and let all those that trust, put their trust in Him.) (Yusuf12:67)

The majority of Mufassirin are agreed that the brothers of Yusuf were handsome and good looking, and Ya’qub feared that the people might affect them with the evil eye, for the evil eye is something real. Tafsir Ibn Kathir —Al-Tabari – Al-Qurtubi – Al-Alusi – Al-Suyuti — Al-Fakhr Al-Razi.

The passage in which Allah says:

“And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur’an), and they say:

“Verily, he (Muhammad) is a madman!” But it is nothing else than a Reminder to all the ‘Alamin (mankind, jinn and all that exists).) (Al-Qalam 68:51-52)

Ibn ‘Abbas, Mujahid and others said:

“Make you slip with their eyes” means, they will put the evil eye on you. This Verse is evidence that the effect and impact of the evil eye is something real and happens by Allah’s will. ‘

2 – Evidence from the Sunnah

It was narrated that Abu Hurayrah (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

The evil eye is real,”

and he forbade tattoos.

It was narrated from ‘Aishah (RA) that the Prophet (Peace and Blessing upon Him) said:

“Seek refuge with Allah from the evil eye, for the evil eye is real.”

It was narrated that Ibn ‘Abbas (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The evil eye is real and if anything were to overtake the divine decree, the evil eye would do so. If you are asked to wash (to treat someone for the effects of the evil eye) then do so.”

Imam Al-Nawawi (may Allah have mercy on him) said:

This Hadith affirms that both the divine decree and the evil eye are real; it is powerful, but neither the evil eye nor anything else can cause harm or do any good or any bad except by the decree of Allah.

It was narrated that Asma bint ‘Umays said:

“O Messenger of Allah, the sons of Ja’far are smitten with the evil eye; should I recite Ruqyah for them?”

He said:

“Yes, for if anything were to overtake the divine decree, it would be the evil eye.”

It was narrated that Abu Dharr said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The evil eye may follow a man by Allah’s Leave, until he climbs up a high mountain then falls from it.”

It was narrated that Ibn ‘Abbas (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The evil eye is real and can bring down a person from a high mountain.”

What is meant here is that the evil eye follows a person by Allah’s will, until it causes him to fall from a high mountain. Musnad Ahmad; Al-Tabarani; Al-Hakim in Al-Mustadrak. Al-Albani (may Allah have mercy on him) said: It is Hasan.

It was narrated that Jabir ibn ‘Abdullah said: The Messenger of Allah (Peace and Blessing upon Him) said:

“Most of those who die of my Ummah, after the will and decree of Allah, will die because of the evil eye.” Narrated by Al-Bukhari in Al-Tarikh, and by Al-Bazzar. Shaykh Al-Albani said: a Hadith Hasan – Sahih Al-Jami’, 1217

It was narrated that Jabir (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The evil eye will put a man into his grave and a camel into the *****ng pot.” Hilyat Al-Awliya’ by Abu Na’im. Shaykh Al-Albani (may Allah have mercy on him) said: It is a Hasan Hadith – Al-Silsilah Al-Sahihah, 1250.

Imam Ahmad, Al-Nasa i, and Ibn Majah narrated, in a report that was classed as Sahih by Ibn Hibban, that Abu Umamah Sahl ibn Hanif said: Abu Sahl ibn Hanif did Ghusl in Al-Kharar (Al-Kharar: it is said that this was a well in Madinah, or one of its valleys). He took off his cloak, and ‘Amir ibn Rabi’ah was looking at him. Sahl was very white, with beautiful skin. ‘Amir said: “I have never seen anything (as beautiful) as this, not even the skin of a virgin.” And Sahl fell to the ground and became very sick. The Messenger of Allah (Peace and Blessing upon Him) was told about his sickness, and it was said to him: “He cannot raise his head.” He said:

“Do you accuse anyone with regard to him?”

They said, “‘Amir ibn Rabi’ah.” The Messenger of Allah (Peace and Blessing upon Him) called him and rebuked him strongly, then he said:

“Why would one of you kill his brother? Why did you not pray for blessing for him? Wash yourself for him.” So ‘Amir washed his face, hands, forearms, knees and the sides of his feet, and inside his Izar (lower garment) in a vessel, then it was poured over him from behind, and Sahl recovered straight away. Muwatta’ Malik, 2/938.

The evil eye is real

From the evidence quoted above from the Qur’an and Sunnah, it is clear that the evil eye is real and that its effects are proven and do exist. It can follow a man until it makes him fall from a high mountain, and if it is able to overpower a healthy man it can kill him and put him in his grave, and if it overpowers a camel, it will fall and be injured, and its owner will slaughter it and cook it in a pot. So the evil eye is real and its effects are real. It may kill, or it may affect the spot or the things that the envier likes in the body of the person affected, or in himself or his possessions. This is the view of the scholars of this Ummah, such as Malik, Al-Shafi’i, Ahmad and others.

The difference between the evil eye and envy

The word Hasid (envier) is more general in meaning than the word ‘Ain (one who puts the evil eye on another), hence in Sura Al-Falaq mention is made of seeking refuge with Allah from the evil of the one who envies.

The Hasid (envier) is an envious man whose envy is accompanied by resentment, so he wishes that the blessing be taken away, whereas the ‘A’in (the one who puts the evil eye on another) simply likes a thing. Hence the evil eye may come from a righteous man or woman, and a man may put the evil eye on his own wealth, child or family without realizing it. But the evil eye and envy have the same effect, which is causing harm to the thing that is liked or envied.

Envy (Hasad)

Envy (Hasad) means resenting the blessings of Allah that are enjoyed by the one who is envied, and wishing that it be taken away. In other words, the envier wishes that the blessing be taken away from the one whom he envies, whether the blessing comes to him or not.

So the envier resents the blessing of Allah and wishes that it be taken away, and he may even make efforts to take it away.

Evidence for the existence of envy

Allah says:

(Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad is Allah’s Messenger) has become manifest unto them.) (Al-Baqarah 2:109)

And Allah says:

(Or do they envy men (Muhammad and his followers) for what Allah has given them of His Bounty? Then, We had already given the family of Ibrahim the Book and Al-Hikmah (As-Sunnah – Divine Revelation to those Prophets not written in the form of a book), and conferred upon them a great kingdom.) (Al-Nisa 4:54)

And He says:

(And from the evil of the envier when he envies.) (Al-Falaq 113:5)

Evidence from the Sunnah

Al-Tirmidhi narrated that the freed slave of Al-Zubayr (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“The disease of the nations who came before you has started to spread among you: jealousy and hatred. This is the ‘shaver’ (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith. By the One in Whose Hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of that which will strengthen love between you? Spread (the greeting of) Salam amongst yourselves.”

It was narrated that Abu Hurayrah (RA) said: The Messenger of Allah (Peace and Blessing upon Him) said:

“My Ummah will be stricken with the disease of the other nations.” They said: “What is the disease of the other nations?” He (Peace and Blessing upon Him) said:

“Insolence, arrogance, accumulation (of wealth), competition in worldly gains, mutual hatred and envy, until there will be wrongdoing and then killing.”

The Presence of Jins, its types and its forms

  • Whispering
  • Being in the brain of the patient
  • Being in the brain without tricks
  • Being in the body of the patient
  • Presence of both the patient and the jin
  • Complete presence of the jin
  • Common presence
  • The situation of the patient when the jin leaves
  • How to drive away the jin when they are present

Many people think that anyone who is subject to Jins must have madness or be an epileptic when the Jin comes. Also they entertain the idea that the presence of the Jin is complete and not partial. This understanding is erroneous and unfounded since the presence of Jins is of many types, namely:

1 – Whispering:

The Shaytaan can whisper and cause a lot of anxiety, negative thoughts and paranoia to the point that the patient start laughing or crying without any reason. The patient might experience tamper. Such state could last few hours or from time to time during the whole life spun.

2 – Being in the brain of the patient:

The Shaytaan controls all his physical and spiritual senses. In such case the shaytaan uses one’s senses, nerves and muscles and it is easy for him to make the patient suffer from madness to a great extent. It might last few minutes or few days or even most of patients’ life spun.

3 – Being in the brain of the patient without tricks:

The shaytaan influences most of one’s senses and could speak on behalf of the patient. In such case both of them will not notice if they are beaten up. This situation might last for few hours.

Examples: Those who experience sleepwalking that are someone who cannot even shout when facing a danger, etc.

4 – Being in the body of the patient:

The Shaytaan might be in one of patient’s limbs and cause him a pain in his back or his head and as result he might temporarily lose his hearing or his sight while being conscience. Such situation might last many days.

Examples: Permanent paralysis caused by Jins. This can occasionally affects eyes only during reading or healing courses, etc.

5 – Presence of both the patient and the jin:

Both the shaytaan and the patient can speak. Both of them feel the pain if they are beaten up. Such presence does not last few hours.

6 – Complete presence of the Jin or possession:

The Jin comes and possesses completely the patient, speak and walk on his behalf.

He [the patient] can even dispute or run away without being aware. Some Jins make the patient drive his car and travel without being aware and later find out that they are somewhere else!

7 – Common presence

This is similar to the two previous ones [the partial and the complete one] but in a subtle way. The patient is able to see things properly and can distinguish everything. However, he could unwillingly utter or do something so much so that some kind of Jins don’t speak with their own voice [we hear patient voice instead] without being noticed even by the patient theirownselves. This is the case of a black magic associated with a Jin – mostly magic of separation – in order to dispute with others in so that to make a couple split up.

 
Al Mass at different levels, you have people you barely some marks of their Possession and others again all day load have, we can divide the next levels.

Full Possession of the whole body, and it has two types divide

a: Full Possession for a permanent or long duration,

It is this sort of possession that a Jinn sitting in the body that actually throughout the day active in the patient, the Djinn talks often on the tongue of the patient and the Djinn are usually not plan to more way to go until Allah brings healing. The Djinn has often the disposal of the body and often causes blackouts and the patient is often faint. These cases we see and Sihr severe cases of `ISQ (Jinn ‘ASEQ).

b: Full Possession of a temporary nature,

In other words, here we speak of a Djinn Tajier. This Djinn is thus available over the body like the games listed above, only that these Djinn Roqyahsessie a body flies out and when the session is over again enters the body.

Full Possession of a certain body,

And it is a jinn who has taken full possession of a body part, eg a leg, arm, eyes or tongue. The patient can spontaneously become paralyzed, blind or suddenly stopped talking etc etc, and if this person does medical research shows there is no reason

this finding. It is also possible that the Jinn from one to another body moves.

Possession from the outside (Mass Al Garizi) and dividing it in two:

a: Constant Possession from the outside,

And in this species there is no Djinn in the body, but outside the body and the Djinn is constantly with the patient. They are often cases of Sihr with the will of Allah is not the body and can then work through the outside of a Djinn that getting revenge on a man because of something man with the Jinn did.

It is sometimes also possible that a “concerned that ASEQ in love with this person, but not able to body to enter. The problem with this kind of Possession, is that as with the Tajier Djinn flight when Roqyah is done, the patient will thus treatments feel good and no signs of Possession show, but outside of the treatment is much affected by waswaas, bad dreams, and one can also see ghosts or animals who chase.

b: Temporary Possession from the outside,

It is this kind that a Djinn on the outside, but it is not always Djinn. It is possible that a person feels good day and have no symptoms and then suddenly do, the symptoms are more like the games listed above.

Possession of the surface that cause disease, and this is the following forms:

a: Possession of the surface that cause diseases without medical before signs or causes. And this is a very difficult case to detect, because the patient gets a disease and then go to the doctor and let fully explore, and yet nothing is found. And when Roqyah is done, there is no response, because the jinn from the outside causes.

b: Possession of the exterior that the person is already suffering from diseases that worsen, The Djinn causes a disease that this person has been getting worse. The patient suddenly sees that he previously used the medication and the will of Allah was useful for his illness suddenly have no effect, and this is the fault of the Djinn.

Possession of very short duration (Al Mass Al Taief)

this involves a very short Possession thus takes a few seconds up to several minutes, examples are also Jathoom (boegebez), but other shapes can be included in this group be.
 

Symptoms of specific B.M(Black Magic):


Magic of separation

  1. An upheaval of the behavior and feelings in an abrupt way. One passes from a major love to a visceral hatred
  2. Suspicion as for the actions of the other 3 – Refusal of excuses
  3. Reasons of dissensions keep worsening even for trivial issues
  4. Disliking the other as soon as they see them
  5. Getting bored with the actions of the other and hating anything done by the other

Magic of passion

  1. Passion and violent love
  2. A strong desire to make love with his wife several times a day
  3. Impatience and incapacity to keep away from her or vice-verse
  4. Total obedience and docility to one’s partner

Magic to prevent marriage

  1. Migraine now and again
  2. A tightening of the heart (anxiety)
  3. The man or the woman appears to be ugly to the other fiancée
  4. Lack of mental concentration: impossibility to hold a discussion
  5. Insomnia and anguish at night
  6. Malaise and agitation of one’s mind
  7. Agitated sleep
  8. Frequent stomachache and painful backbone

Tying magic (To prevent someone from having sexual intercourse with their spouse or husband despite not being impotent)

  1. A Jin is appointed to prevent the flowing of man’s blood so he becomes abnormally impotent
  2. As for women there are many ways with which a Jin ties them, that is: Sticking of the legs; completely insensitive and indifferent; excessive menstruations (that last); hymen depression; and obstruction.

Magic of sterility

  1. Sterility of a man can be cured by means of ruqiah if it is associated with the following symptoms: Anxiety and tightening of the heart; mental distraction; backaches; insomnia; nightmares.
  2. As for women not only can a Jin prevent fertility but also they can cause a child premature (abortion) with the will of Allaah subhanah wa ta’aala.

Enchantment (sihru attakhyeel consists of bewitching one’s eyes)

  1. Motionless things seem to move
  2. See a tiny thing too big and vice versa
  3. One could see hallucinations that does not exist

Magic of madness

Mental distraction; excessive forgetfulness; stammer; staring; impossibility of preserving the same situation i.e. work; accommodation; one might wander and sleep in desert places; they can hardly do any work.

Magic of indolence (loss of mind)

Fond of loneliness and complete seclusion; Continuous silence and mental distraction; unsociable; permanent headache; habitual slowness and laziness.

Magic of disease (tamreedh)

Painful limb or epileptic fit or a whole body’s member paralysed or total paralysis

Symptoms of the B.M that was eaten or drunk

  1. The patient feels a permanent pain in their stomach when the B.M is recent
  2. This pain increases during ruqiah as long as the B.M is not old and has not yet spread all over the body
  3. Too much gases
  4. They feel some unusual heat of their body and especially during ruqiah
  5. Some patients lose their appetite
  6. Constipation in some cases
  7. Very strong pain for women who are menstruating
  8. When hands or feet have swollen or some spots appear it might suggest that B.M has accumulated in that area and Allah The All Mighty The All Wise knows best.

Jin’s touch (mass-h) symptoms:

While sleeping

  1. Anguish and sleeplessness (insomnia)
  2. Disturbed sleep (broken)
  3. Frequent nightmares
  4. Visions of animals (often black) i.e. dogs, snakes, etc.
  5. Squeezing teeth in dream
  6. Sleep walking without realizing
  7. To see oneself falling from a very high place
  8. To see oneself in a cemetery or a dump or a frightening way
  9. To often have erotic dreams
  10. To see strange persons e.g. too tall or too short
  11. To see always the same person or the same animal in one’s dream
  12. To see oneself among the dead people (silhouettes)

While awake (conscientious)

  1. Headaches most of the time without any reason (meds are useless)
  2. Turning away from remembering Allaah e.g. salaat, invocations, etc.
  3. Mental distraction (mind always absent)
  4. The patient is tired and lazy: no motivation whatsoever
  5. They speak alone or they do not speak at all
  6. Anxiety increases at nightfall or at dawn
  7. Sight affected e.g. flashes, strange staring,etc.
  8. Sometimes a touched person is unable to move one part of his body
  9. They might appear like epileptic. They can pass out (consciousness loss) and fall anywhere)
  10. The patient complexion might change and their look is strange

Below is Evil Eye's symptoms:

E.E (evil eye)symptoms

The effects of E.E can affect someone’s wealth, their body, and their family. As a result, a physical disease cannot be healed by traditional medicine. Below are some effects of E.E: Joint problems; laziness; spots; anti-social behaviour against their own relatives; turning away with aversion against anybody; forgetfulness; anxiety; heavy shoulders; contrast of one’s body temperature; etc.

Assuredly the worst of E.E is when it is associated with devil’s touch, then it can be as nasty as the black magic associated with devil’s touch because patients become more vulnerable.

Symptoms of evil eye during Ruqiah (Recitation)

  1. Yawning associated with tears. Yawning at other times is not proof.
  2. They can fall unconscious (sleep) little while
  3. The patient might start to sweat, particularly the head
  4. They might feel sick or experience vomiting after a meal
  5. They might wish to cry
  6. Their limbs get colder than usual
  7. Their hearts might beat harder than usual
  8. Their body might experience a strange heat (Allah the All Mighty the All Wise knows best)

Symptoms of black magic

  1. Most cases of black magic are associated with the symptoms of devil’s touch
  2. Sudden attitude change i.e. from love to hatred, from being healthy to illness, from joy to sadness, etc.
  3. Very bad tempered and quick to react
  4. Their state worsens or their symptoms change when the Qur’aan is recited upon them or after that
  5. Those suffering from magic feel like being urged to say something or to do an action without their will and most of the time they regret their behaviour
  6. Pain in the stomach
  7. Pain in the low back
  8. Their eyes appear to be remarkably shining and they look up and down. In most cases not only does it suggest that they might have eaten or drunk B.M that had reached their eyes but also it could signify the presence of something
  9. A very putrid smell comes from their mouth or their skin or their stomach even if they wash themselves they cannot get rid of it

Symptoms during ruqyah [recitation upon the patient]

  1. Crying when hearing the verses wherein magic is mentioned
  2. To fall asleep
  3. Painful stomach
  4. The patient looks at the raqui “ The one who recites” ironically
  5. The patient might laugh without his will

Before and after you see a raqi [A non deviant and pious person usually known in the community]that will read the ruqiah text on you : Your reaction to the recitation will be a proof of the existence of such ailment.

If someone has magic and does not react either the reciter is impious or the suffering person does not believe that Allaah is the cure.

Examples of reactions:

  1. Crying when hearing the verses wherein magic is mentioned
  2. To fall asleep
  3. Painful stomach
  4. The patient looks at the raqui “ The one who recites” ironically
  5. The patient might laugh without his will
  6. some patient shiver or shake

The following steps are recommended:

  1. Putting one’s trust in Allaah and believing that He is the only One who can cure
  2. Reading the Qur’aan and specific invocations (evening and morning supplications)
  3. Listening to ruqiah tape or Surah Baqarah at least once a day. In case you have no time play it in your house when you go to work.
  4. Following ruqiah course prescribed by the raaqi [water that was blessed with a recitation for bathing or drinking,etc..]
  5. Try to find the magic and remove it e.g. amulets, talassim, doubtful things, etc.

Anyway if you find your magic burn it and don't throw it in the water.

  • Read ayat kursi, ikhlas and mu'awithitain after every single obligatory prayers.
  • Always keep woodhoo as it helps a lot.
  • Making specific remembrance such as hasbiyyal Allaahu wa ni'mal wakeel and asking forgivness.
  • Don't tell to suspicious you reality wether cure or still suffering

repeat the following du`a’s on a regular basis both in the morning and evening three times or more:

  • Bismillahi alladhi la yadurru ma`a ismihi shay’un fi al-ardi wa la fi as-sama’i wa huwa as-sami`u al-`alim [ 3 times evening and morning]
    (In the name of Allah; with His name, nothing whatsoever on earth or heaven can inflict any harm; He is All-Hearing and All-Knowing).
  • Hasbiya Allahu la ilaha illa huwa `alayhi tawakkaltu wahuwa rabbu al-`arshi al-`azhim
    (Allah suffices me; there is no god but He; in Him I place my sole trust; He is the Lord of the mighty Throne).
  • Allaahumma ini a`duhu bika min hamazati ash-shayatin wa a`udhu bika rabbi an yahdurun
    (O Allah, I seek refuge in You from the whisperings of Satan; my Lord, I seek refuge in You from their presence around me).
  • A`udhu bi `izzati Allahi wa qudratihi mimma ajidu wa uhadhiru [ 7times]
    (I seek refuge in Allah’s glory and power from the affliction and pain I experience and suffer from).

To name but a few

It is important to remember that du`a’ and dhikr will only benefit when it comes from a heart that firmly believes in Allah, and thus cherishes firm conviction in Allah’s power and sovereignty.

Healing EXTERNAL and INTERNAL Black Magic:

In general ruqiah can dispel black magic wherever it is and remove it from the body with the will of Allaah subhanah. Getting rid of any B.M(black magic) can occur during the recitation or afterwards.

On the whole, the healing could last six months and even up to two years.

The best ruqiah is the recitation or the listening to the surah Baqarah every day for three months especially for an old BM. Also the verses that mention sorcery could be very efficient.

Treatment of Black Magic that was eaten or drunk:

It includes numerous methods, namely:

  • 1 – Utilisation of laxatives:
    To use any herb that is laxative mixed with some water that was read upon during ruqiah. Meanwhile it is recommended to avoid cold drinks.(senaa leaf is great from sunnah)
  • 2 – Vomiting:
    – To touch one’s throat with their finger
    – To add some olive oil to water and to be drunk by the patient
    NB:
    Preferably, in such case one should avoid eating two hours afterwards. Also it is to be avoided by pregnant women, children and elderly. In most cases black seed oil, honey and olive oild can be vey efficient if taken during ruqiah.
  • 3 – Cupping:
    It consists in removing the contaminated blood that stagnates on one’s back or elsewhere.
  • 4 – Iktihaal :
    using ‘Kohl’ can be very useful to weaken BM that has spread in one’s eyes if Allaah wills.

Removal of Black Magic from Veuins (Internal):

Getting rid of BM that has spread in the veins could be either done while reciting the roqiah text upon the patient or one would massage them with ‘blessed’ oil (read on).

The best way is to rub in a circular way from the bottom of the veins upwards or downwards until the exit point i.e. mouth, the bottom of the stomach, etc.

For example, if the BM is on the hand the starting point would be the fingers and then upwards till the neck,etc.

Dispelling external Black Magic:

The only way is to find the BM and undo its knots or burn it or read the Qur’an upon it.

To do it there are three different possibilities to come across the BM, viz:

  1. The patient will have a vision which is a bounty from Allaah similarly to the Prophet sallal Allaahu alaihi wa sallam who had a vision in regards to the BM that was worked on his hair [Hadith narrated by Aishah [ra].
  2. When the magic is associated with devil’s touch then the jin might indicate where the magic is hidden.
  3. The patient could have a feeling or basseerah or a guess to where the BM is.

Destruction and Nullifying of Black Magic:

When the BM is found one should not throw it into the sea, the toilet. Nor should he urinate on it, etc. Rather, they should observe the following:

  1. In order not to lose a part of it one has better use a cloth or a plate to nullify it with the ‘ blessed’ water.
  2. If the BM is of the type that can be burnt then one should recite the ruqiah and then burn it.
  3. In case the type of magic is unknown [or amulet] the BM should be put into ‘blessed water’ and after being dried it should be burnt.
  4. If the BM is buried somewhere without, in truth, knowing exactly then one should spray the ‘blessed’ water on the whole area [i.e. 2meter square].

Dear Brothers and Sisters

This is very  interesting and informative video about Taweez and Amulets; maybe we can share this link with our other colleagues or brothers those are believing on Taweez etc. And maybe after watching the fact ALLAH may guide them.


 

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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