📌 عنوان: A Shari'ah and Scholarly Review Regarding the Absolute Denial of Magic (Sihr)

Islam is a complete way of life that provides guidance on beliefs (Aqaid), acts of worship (Ibadat), ethics (Akhlaq), and all aspects of life. Consequently, the Islamic belief regarding Sihr (magic) and its existence is entirely clear. Some individuals deny the reality of magic, dismissing it merely as an imaginary concept, whereas both Shari ah and history contain established proofs validating its reality. 1. The Meaning of Sihr and its Reality Linguistically, "Sihr" refers to any effect whose underlying cause is hidden—whether through incantations, Jinn/devils (Shayatin), mesmerism, or celestial influence. In the Qur an and Sunnah, "Sihr" applies to extraordinary matters achieved by pleasing devils through Kufr, Shirk, avoiding purification (Taharah), and wicked actions. Just as Angels assist through piety and purity, devils assist through filth and evil. Other tricks or mesmerism are only metaphorically called "Sihr". Categories of Sihr Imam Raghib al-Isfahani details three types of Sihr in "Mufradat al-Qur an": 1. Optical Illusion & Imagination (Nazar-bandi/Takhyil): Having no physical reality, such as sleight of hand or mesmerism. Pharaohs sorcerers used this type: "They bewitched the eyes of the people" (Al-A raf) and "It seemed to him [Musa], by their magic, that they were moving" (Ta-Ha:66). 2. Demonic Influence: Occurs via devils teaching or descending upon sinful liars (Ash-Shu ara:221-222, Al-Baqarah:102). 3. Alteration of Reality (Inqilab al-A yan): Changing physical objects (e.g., human to stone). While Mu tazilah deny this, the majority of scholars (Jumhur) hold that transformation of physical realities is rationally and religiously possible. Ka b al-Ahbar narrated that Jewish sorcerers would have turned him into a donkey were it not for specific protective supplications (Muwatta Imam Malik). Thus, Ahl al-Sunnah wal-Jama ah unanimously agree that Sihr is a reality with real effects (Al-Jami li Ahkam al-Qur an, Al-Tafsir al-Kabir, Umdat al-Qari). Denying it is a stance of the Mu tazilah. Can Prophets (peace be upon them) be affected by magic? Yes, because Sihr works through natural/physical causes, and Prophets are subject to human conditions (hunger, illness, etc.), which does not contradict Prophethood. Authentic Hadiths confirm magic was performed on Prophet Muhammad (ﷺ), affecting physical states until Allah revealed its cure. Prophet Musa (peace be upon him) also experienced fear from magic (Ta-Ha). Hazrat Maulana Muhammad Idris Kandhlawi explains that the physical illness or temporary worldly forgetfulness caused by magic on the Prophet (ﷺ) did not affect the authority, certainty, or reliability of Divine Revelation (Wahy) or Shari ah in any way. Denying the reality of Sihr despite authentic Hadiths and consensus is misguidance. Footnotes and References (حواشی وحوالہ جات) 1- كما في تفسير روح المعاني: (۱/۴۶۰)، ط: مكتبة رشيدية كوئتة: السحر أمر غريب يشبه الخارق ويحصل بالتقرب إلى الشيطان بارتكاب القبائح قولا وعملا واعتقادا، وبهذا يتميز الساحر عن النبي والولي. 2- المفردات في غريب القرآن (ص:۲۳۳)، ط: مكتبة رشيدية كوئتة: السحر على معان: الأول: الخداع وتخييلات لا حقيقة لها. والثاني: استجلاب معاونة الشيطان. والثالث: ما يزعمون أنه يغير الصور والطبائع. 3- التفسير الكبير لإمام الفخر الدين الرازي: (۲/ ۲۴۲)، ط: مكتبة وحيدية، پشاور: أما المعتزلة فقد اتفقوا على إنكار السحر إلا التخيل، وأما أهل السنة فقد جوزوا أن يقدر الساحر على خرق العادات بإذن الله تعالى وخلقه. 4- عمدة القاري شرح صحيح البخاري: (۱۹/ ۶۴۶)، ط: مكتبة رشيدية كوئتة: باب السحر وأنه ثابت محقق وله تأثير خلافا للمعتزلة ومن وافقهم، والصحيح قول كافة العلماء يدل عليه الكتاب والسنة. 5- روح المعاني (۳۰/ ۷۱۸) أحكام القرآن للتهانوي (۱/ ۴۷) وصحيح البخاري: تأثر الأنبياء بالسحر ثابت في الجوارح والأبدان كالأمراض ولا يضر بمقام النبوة والوحي، وقد سُحر النبي صلى الله عليه وسلم حتى شفاه الله، وأمر بدفن السحر في بئر ذروان.