The concept of black magic in Islam

Fatwa ID: 01405

Answered by Molana Ishaaq Hussain

Question:

Assalamualaikum, My question is regarding the concept of black magic in Islam. Also, if someone is feared to be under the spell, how that person can and should be treated in the light of The Holy Quran and Hadiths. Also, I would like to know the significance of amulets with Holy couplets. Are the valid and alright for Muslims to wear them?

Answer:

Bismillah

In the name of Allah, the most Beneficent, the most Merciful.

There are two things to look at from your question.

  1. The concept of black magic in Islam.
  2. Using a Taweez.

In the terminology of the Holy Quran and Hadeeth, Sihr (magic) refers to all those usual happenings which have been brought about with the active help of the devils (Shayateen), won over through certain practices likely to please them. There are several ways of pleasing the devils. Sometimes one sings in the praises of the devils, and sometimes recites formulas of a heretical nature which deny Allah or associate others with him. The worship of stars and planets also pleases the devils, as do certain evil deeds for example, preparing a charm with the blood of a person killed unlawfully, or refusing to adopt the prescribed modes of purifying oneself, or living constantly in the state of impurity. (Ma’ariful Quran p 270 v 1)

Sihr (Magic) also took place in the time of the Prophet of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). This evil act was also implemented on the Holy Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him).

Musnad of Ahmad records that a Jewish person cast a magical spell on the Prophet of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) as a result of which he felt ill. Jibrail Alaihis Salam came and informed him that a Jew had cast a spell on him. That he ties knots in his hair to accomplish this objective, and it is thrown into a particular well. The Prophet of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) sent some of his companions to bring it from the well Jibrail Alaihis Salam had described. The Prophet of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) untied the knots, and he was instantly cured. Jibrail Alaihis Salam informed the Prophet of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) of the culprits name and the Prophet of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) knew the culprit, but it was not in keeping with his compassionate disposition to avenge anyone in his personal matter. (Ma’ariful Quran p 919 v 8)

One should protect themselves by offering the five daily prayers and performing good deeds. Also make a habit of reciting Surah Falaq and Surah Naas. Imam Malik raḥimahullāh (may Allāh have mercy upon him) narrates from Saaidah Aisha raḍyAllāhu 'anhu (may Allāh be pleased with him) that ‘’whenever the Prophet of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) suffered from an ailment, he would recite the Muwadhatain (Surah Falaq and Surah Naas), blow over his hands and then wipe his whole body with those hands.  When this pain became severe on his deathbed, I would recite the Muwadhatain, blow over his hands, and then he wipes them over himself because my hands could not be a fitting substitute for his blessed hands.’’ (ibid)

The general signs of a person suffering from black magic are that his or her behaviour might become strange. This strangeness in behaviour could be in terms of speaking or acting in a bizarre manner, or arguing with one's spouse on trivial and petty issues.  Like the sorcerers of Babylon who learnt magic to separate a husband from his wife as mentioned in the Holy Qur’an. (Surah Baqarah v.102)

Using taweez is permissible with the following conditions:

  1. It does not contain words of Kufr and Shirk.
  2. Everything happens by the will of Allah and the use of taweez is just a means similar to using medicine for illness. Jabir ibn Abdullah narrates that Allah's Messenger (peace be upon him) said: “There is a remedy for every illness, and when the remedy is applied to the disease it is cured with the permission of Allah, the Exalted and Glorious.” ( Sahih Muslim p 225 v 2)

It is narrated in Abu Dawud (1782) that Abdullah ibn Amr Radiyallahu Anhu used to hang a protective invocation taught by the Prophet of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) around the necks of his young children.

The conclusion we come too, is that using Taweez is permissible only when the above two conditions are found. There must be no sort of traces of Kufr or Shirk within the taweez. One must also keep in mind that Shifa (cure) lies only with Allah, and if Allah wills he will grant Shifa, using a taweez is just a means which is similar to using medicine when one is suffering from a illness.

Jabir ibn Abdullah Radiyallahu Anhu narrates that the Prophet of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:“There is a remedy for every illness, and when the remedy is applied to the disease it is cured with the permission of Allah, the Exalted and Glorious.” ( Sahih Muslim p 225 v 2)

Only Allah Knows Best

Written by Molana Ishaaq Hussain

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham.

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