and this hadith brings a lot of issues and problems but there's also
obviously benefits for us but people are confused by it to the extent many people deny this but
this hadith is [ __ ] buhari and muslim and that is that our prophet himself was the subject of
and that's something that ah sunnah by and large believes and other groups deny the more tesla
deny this and the progressives denied this and many people in our times deny this but we are a
people of tradition and we believe if the textbook say it and the islam is authentic we believe it
so there are numerous narrations in sahih bukhari and sahih muslim that our prophet muhammad was
done against him and aisha narrates that was done on the prophet sallallahu alaihi wasallam
and he began to imagine that he had done something when he hadn't done it
now this is aisha being very diplomatic and appropriate and etiquette and we learned from
other books what was the issue and the issue was that the processor would wake up in the morning
believing that he needed to do a rusul means he was intimate but he had not been intimate
so shayateen especially loved to play with this area of sexuality
and by the way there's a side point as a tangent here that's why uh dreams of a sexual nature
whether a man or a woman sees and what we call wet dreams whether ejaculation occurs or not but
all dreams of a sexual nature all of them emanate from shaytan and that is why the prophets none of
them can have these types of dreams the prophets cannot have these dreams so dreams of that nature
they come from shaytan shaitaan plays with our minds men and women plays with our minds now of
course it's not sinful we are not held accountable for what we dream and what happens in our sleep
but this is shaitaan playing with our minds so in this case our prophet salam didn't have a dream
but he thought that he had done something natural and allowed between a husband and wife
and i shall tell them no there's no need for you and so this was the maximum effect of the
saheb the sahara did not go beyond this it did not affect the wahi it did not affect his religion it
did not affect the channels of communication between him and allah all that it could affect
and it was the most powerful sachet alive at the time his name is we'll come to it that the max
he could do was to make the process and assume he had done something halal and he hadn't done
that halal thing right now had that had been done against another human it might have killed him
but our prophet the effect was so minimal that he assumed he had done something that was halal
and he hadn't done something that was halal even if he did it right you understand
that was the max effect of so even the effects of were not haram the imagination that he had
was halal and that's the key point here that the people say how could the process
uh be masculine well read and understand that subhanallah the max impact that he had was that
he imagined or he thought he had done something and that's halal for a man and a wife to do so
aisha says that he made dua to allah and he made dua and he made dua to allah
then he said to me he's speaking to aisha that i feel that allah has inspired me how to cure
myself because i saw a dream that two angels came two people or two angels came and one of them sat
at my head and the other sat at my feet and the two began having a conversation so the first said
what is the problem of this man the second resp responded he has been masur has been
done on him the first said who has done this the second said ibn al-assam pause here the bible
was the sahih of medina he was the most powerful sahir that everybody would come to and he was
one of the hudi tribes of medina and he was well known for his so the first one said how did he do
it what material did he use the other one replied he used a comb and the hair that had been gathered
on the comb and the outer skin of the pollen of the male date palm this is one word in arabic but
we don't have an english equivalent so there's a male organ of the date palm there's a shell and so
he put some type of inside this shell the first one said where is the seche and the second one
said it is in the well of the it is in the well of the one so the prophet sallallahu alaihi wasallam
went to the place of darwan and he returned and he said to aisha the date palms of this well
they look like the heads of devils and the water of the well is dark bloody it's not a water if you
look at it you'll be disgusted reddish and and dark water and uh aisha said that did you take
out that magic with which the seher was done and the prophet sasson responded in one narration no
for Allah has cured me of that and i am afraid that if i take it out it might cause more harm
if the people see it and what not and so the well was ordered to be destroyed and covered up
so we learned many things from this narration first and foremost that iman and taqwa in and
of itself does not necessarily 100 protect you from sihir rather it can minimize the effects of
so someone like the prophet sasam how can we possibly and he is the symbol of iman nobody can
even come close to him and yet for a wisdom that allah knows he allowed our procession to feel the
effects of so this shows us that iman and taqwa in and of themselves might not be a 100 effective
mechanism to protect you from syria however they definitely minimize the impact of the ser so the
general rule the more iman you have the less the impact of the sahara on you your iman acts like a
barrier between you and the sir and the stronger your iman the less the impact of the sahel and in
the case of our prophet sam we clearly see this what was the impact of seer the max was that he
woke up thinking something had happened right how is that in and of itself problem it's just
bothersome at the most trivial level isn't it right there's no physical pain
there's no ailment there's no haram imagination for our process and it's literally just like the
most trivial irritation that i have to take aisha says no we don't have to say why are you thinking
this and that was because of the uh we also learned from this narration that most magic occurs
by using some type of body parts of the one upon whom the magic is done and of
course to use a body part you're not going to cut something off so the most common things used are
hair and nails this is the most common thing hair and nails and also clothing items these are
typically news but not necessarily you can do sugar without them but typically these things are
used we also learn that one of the main ways to combat sihir
is through dua to allah because aisha says he kept on making dua he kept on making dua
so one of the main ways to combat is through dua we also learn from this that it is very
helpful to know where the item is because the angel told him the item is in the well
and aisha said why didn't you get the well out and destroy it which means for most of us it would be
very beneficial to get to the item and destroy it and we also learned it's not necessary to destroy
to eliminate the sahara because a process did not according to one narration eliminated
rather he said Allah has cured me from it and he covered up the well and uh basically uh made it to
be the the whole area was demolished according to another hadith the angels recited surah
and according to another narration surah falah and surahs were revealed because of this occasion
so we learn therefore that surat al-falaq and surah nas are of the most powerful
cures for and both basically directly or indirectly talk about it
refuge in Allah from the evil of those women who are blowing on knots
is the females that are blowing and is not and this is what they would do one of the types of is
to take some hair to take some item and tie some knots and then do your incantations do your you
know i mean similar to voodoo dolls in our times right you throw a pin in and you do this so all of
this is types of and Allah says i seek refuge in you from the evil of those that are doing
us general seeking refuge in Allah from the jinn and the jinn are the cause of
so we talked about three stories musa sulaiman and the prophet sallam from
this we learn that sehar is a reality you cannot deny it it's very clear in the Quran and sunnah
explicit and therefore the question arises what exactly is
all of this was somewhat of an introduction because i wanted to prove to you that nobody
can deny sir if you believe in the quran sunnah what exactly is well before we get to what is
let us say what is not when i say magic when i say we are not talking about the tricks
that entertainers do of our times the types of trickery that entertainers do on the street or
on television and they call themselves magicians this is not the sehar that we are talking about
that entertainment deals with illusions optical illusions sleight of hand that
he'll convince you that a ball is in his hand in reality he's already put in the other hand
and he does this and that and you think it's in this hand lo and behold he pulls it out of
the other one right basically the type of magic that we see on television which is entertainment
pulling rabbits out of hats and sawing people in half and what not this has nothing to do with
actual a real sahih is not an entertainer on television even if he wants to appear like
this a real saher is not somebody that's going to be doing these tricks of trades and magic
cars and whatnot this is not by allah this is nothing to do this is illusion sleight of hand
misdirection modern technology a lot of these magicians are using state-of-the-art technology
even nowadays and even for example harry houdini of the 100 years ago was using technology of
his era that we now think is pretty backward but for his era he's using state of the art
stuff right similarly the magicians of our times are using steady art you know technology to make
it appear something that you do not understand and also i mean a lot of them are mass deception i.e
you know you see things on television and the reality is this is well known the audience is
staged they're paid or they're volunteers or whatever and you know the plane disappears and
the audience is gasping oh wow well the audience is in on the act basically and it's entertainment
for us watching on abc nbc this is not real real saha does not occur as entertainment so that
has nothing to do with firaoun and the story of musa and that's not what we're talking about now
some of our scholars are very strict and they say all of that is haram and i understand and
definitely it's you know not something that we want to encourage but at the same time
i don't think that that is haram and our children like to see these acts and they know our children
even at a young age know when the rabbit is pulled out of the hat there's some type of illusion i
don't understand how it's just cute to look at right in my humble opinion and i know a lot of
greater ulama far more knowledgeable than may have said it is haram but you know realistically
living in the society we're surrounded by these magicians that is not haram that is
just entertainment whether it's encouraged no it's not encouraged and i wouldn't encourage our
young men and women to get involved but it's not a stepping stone to devil worship let's be real here
right if you get a magic set on amazon.com and you you know it gives you these tricks and whatnot
it doesn't tell you how to worship the devil you have trick cubes and trick boxes and you know
what i'm talking about here right that is simple child's play and no doubt our children should be
interested in more serious things but that's not haram it's just entertainment and and whatnot
um so then what type of sehar are we talking about we are talking about that is in our vernacular
called black magic or the dark arts that in our vernacular is called this is the dark arts and
the type of siha that the quran talks about is the sehar that deals with the jinn that is the
type of sihar that of course has been prohibited so for those who came late uh i said that we had
already talked about the reality of the jinn i'm not going to go over all of the details of
that but just a quick refresher if we understand the reality of the jinn we will understand the
reality of magic so when i say magic from now on we're not talking about the fake magic i call that
you know entertainment magic that's not what we're talking about we're talking about actual
so if we understand the reality of the jinn we will understand the reality of sihir because
you cannot have seher without the jinn the jinn intrinsically go with there's no such thing as
without jinn clear every sahara has to have jin involved because in the end of the day how does
something happen the magician has no power that's why musa accused them you're frauds
you don't have any power and you know that you're lying the magician pretends that he has power in
reality the power of the magician is nothing other than the physical natural services of the jinn
so if we understand what the jinn are naturally capable of and we understand that the jinn have
for some reason what that reason is we'll talk about now agreed to help the magician
we will understand that magic is nothing other than what the jinns are naturally capable of doing
there's no supernatural there's no mystical there's no semi-divine the jinns are not
all-powerful rather allah has given them strengths that he has not given us and he has given us
strengths that he has not given them so when the magician utilizes the strengths of the jinn
we don't have to be astonished and amazed and saying oh my god how did he do that rather just
like we can see a man galloping on a horse at masha'allah how fast is a horse gallop i have no
idea 40 miles an hour i don't know 40 50 miles an hour right now imagine if we saw the man galloping
on a horse right would we say masha'allah how did he do we know a horse goes 50 miles an hour what's
the big deal correct now imagine if we couldn't see the horse and we saw the man going that fast
we would be pretty freaked out right but once we understand that it's just the gin doing it
nothing supernatural now when i say nothing supernatural for the jinn it's not superna
for us from our world it's super enough for our world but not for the jinn for the jinn
it's totally natural and so if we understand the physical and psychological nature of the jinn
we will understand magic completely and wallahi we will not fear it anymore because it is ignorance
that causes us to fear this we will not fear it at all any more than we fear a predator yes if we
see a snake i will be scared but that's a natural fear okay so if we discover magic we should also
some of us might feel a natural fear but there should not be a fear of the unknown or no it's
just that it's bewildering for us because we cannot see the jinn we cannot see it that's
why it throws everything into confusion if we could see the jinn we would fear it like
we fear a beast like we fear a a predator like we fear but because we cannot our fear becomes
mystical and sometimes even borders on shirk or beyond what it should be and that's a problem