Sihr is the word used by Allah (Ta’ala) in the Quraan for magic. Sihr is among the occult sciences. Literally, the definition of Sihr is – “Every effect whose cause or origin is subtle, mysterious or supernatural.”

(Lisaanul Arab and Qaamoos).


In the literal sense of the term, Sihr will apply to all things and effects whose causes and origin are unknown, subtle, mysterious, supernatural, and incomprehensive, irrespective of whether the causes of the effects and manifestations are tangible or intangible, visible, or invisible, material or immaterial, natural or supernatural.


As long as the causes or the relationship between the cause and effect remain concealed, the circumstance will be literally described as Sihr.


Examples of such hidden and mysterious causes are:


Incantations, words uttered or recited.


Specially prepared formulas and potions.


Jinn and shayateen.


Power of the mind.


Stars, planets, and other heavenly bodies.


A concealed magnet.


The above are merely some hidden causes of events that come within the literal definition of the word, Sihr. Besides these, there are a great variety of effects in nature; the causes of which are hidden, subtle or mysterious. Such effects of obscure causes can all be described as Sihr in the literal sense of the term.


Sihr in the terminology of the Shariah does not cover all effects with hidden causes. The definition of Sihr in shar’i terms is: “Sihr is an act in which proximity to shaitaan (the devil) is gained and by virtue of shaaitaan’s aid, the act becomes Sihr (magic).”

(Lisaanul Arab)


Sihr in the shar’i sense thus refers to all such acts, manifestations, effects and demonstrations achieved by means of satanic influence and aid. The aid, influence and proximity to shayateen are obtained by pleasing them.


The pleasure of the shayateen can be obtained in several ways:


Uttering incantations of kufr and shirk.


Lauding shaitaan with praises.


Worshiping of the stars and planets.


Murdering an innocent person and drinking his blood.


Remaining perpetually in state of impurity (Janaabat).


Basically, magic involves impurities, shayateen, jinn, satanic rituals, kufr (disbelief) and shirk (polytheism).




Proof from Quraan


وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَۖ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِۚ وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْۚ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍۚ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْۚ لَوْ كَانُوا يَعْلَمُونَ

 [ البقرة:102]


Almighty Allah (Ta’ala) says: “And they followed [instead] what the devils had recited during the reign of Suleiman. It was not Solomon, who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels did not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” And [yet] they learnt from them which they cause separation between a man and his wife. But they do not harm anyone through it except by the permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew”.

(Aayah 102 Surah Al Baqarah 2)


وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

 [ الـفلق:4]


Almighty Allah (Ta’ala) says: “And from the evil of those who blow upon knots”

(Aayah 4 Surah Al Falaq 113)


Proof from Hadith


Nabi (Sallalahu Alayhi Wasallam) said: “Whoever blows on knots practices magic, and whoever practices magic is a mushrik (polytheist).”



Abdullah ibn Mas`ud (Radhiallahu Anhu) reported: “Anyone who goes to a diviner, a practitioner of magic or a soothsayer, asking something and believing in what he says, denies what was revealed to Muhammad (Sallalahu Alayhi Wasallam).”

(Al-Bazzar and Abu Ya`la)


‘Aisha (Radhiallahu Anha) narrated: Magic was performed on Nabi (Sallalahu Alayhi Wasallam) so that he began to think that he was doing a thing which he was not actually doing. One day he invoked (Allah Ta’ala) for a long period and then said, “I feel that Allah (Ta’ala) has inspired me as how to cure myself.


Two persons came to me (in my dream) and sat, one by my head and the other by my feet. One of them asked the other, “What is the ailment of this man?” The other replied, ‘He has been bewitched” The first asked, ‘Who has bewitched him?’ The other replied, ‘Lubaid bin Al-A’sam.’ The first one asked, ‘What material has he used?’ The other replied, ‘A comb, the hair gathered on it, and the outer skin of the pollen of the male date-palm.’ The first asked, ‘Where is that?’ The other replied, ‘It is in the well of Dharwan.’ ”


So, Nabi (Sallalahu Alayhi Wasallam) went out towards the well and then returned and said to me on his return, “Its date-palms (the date-palms near the well) are like the heads of the devils.” I asked, “Did you take out those things with which the magic was worked?” He said, “No, for I have been cured by Allah (Ta’ala) and I am afraid that this action may spread evil amongst the people.” Later, the well was filled up with earth.

(Sahih Bukhari 490)


We live in a world of cause and effect.


When someone engages in the sinful and evil practice of magic, it may cause a negative influence upon the individual who was targeted. However, it must be unambiguously clear that this is all through the knowledge and power of Almighty Allah (Ta’ala).




With regards to Sihr there are four main symptoms:


Systematic and repeated blockages in life (personal and Professional).


Untreatable and/or unexplained medical conditions.


Unusual mental states (excessive anger, depression, or fear).


Specific nightmares or dreams



All other symptoms fall broadly into one of the above four categories.


Feeling relaxed or calm out of your home while feeling anxious, and apprehensive at home.


Fighting with your spouse for no reason, or for small reasons.


Unappreciation of the good done by the spouse.


Feelings of love when apart from the spouse with feelings of loathing when together.


Inability to produce offspring even though both husband and wife are medically fit.


Hair loss.


Constant headaches and/or body pains.


Stomach/digestive problems.


Rashes, eczema, psoriasis, or other skin disorders.


Irregular menstrual periods in females or other gynaecological problems.


Difficulties in having intimate relations between spouses. 


Heat in the body or falling asleep during Quraan recitation.