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 Taweez & Black Magic In Islam 
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Unread post Taweez & Black Magic In Islam
:salaam:
I recently had a friend who was a victim of Black Magic...she visited a Peer Sahib who was supposedly a ''specialist'' in these kind of areas. Well, she came up to me and told me that the Peer Sahib had advised her to pay £50 to make a Taweez, which would apparently reverse the effects of the Black Magic. I tried to persuade her not to go with it and I advised her to seek help through the Quran. However, the Peer Sahib had also persuaded her to pay him the money and have the taveez made. So she paid him. The Black Magic got worse, and she was curious so she opened one taveez (she had two). I haven't seen inside it but her sister told me that there was a picture of a man with his left leg & left arm sticking out, and on the left leg it had ''Allah'' written on it. In the 2nd taveez there was a picture of a head with a hanging noose around it, with the names ''Abu Jahl'' and ''Hamam'' on it. (I recognise the first name but not the 2nd) Her family told me that she is now having troubles with Jinns, ever since she got the Taveez. Please could brothers and sisters who have knowledge in this topic tell me what those pictures mean and also if a Taveez is permitted in Islam. JazakAllah x
:allahuak3:

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Unread post Re: Taweez & Black Magic In Islam
I personally no noting about this, but if any 'Peer' charges he is a fake. Get real help. Either from a central mosque (like birmingham Green lane mosque) or research online. Check out bushwacks videos. http://www.youtube.com/user/Bushwackk

This seems more serious then just black magic.



and check this out: http://www.islamqa.com/en/ref/11290


Sat Apr 14, 2012 8:10 am
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Unread post Re: Taweez & Black Magic In Islam
Zer0 wrote:
I personally no noting about this, but if any 'Peer' charges he is a fake. Get real help. Either from a central mosque (like birmingham Green lane mosque) or research online. Check out bushwacks videos. http://www.youtube.com/user/Bushwackk

This seems more serious then just black magic.



and check this out: http://www.islamqa.com/en/ref/11290


Thank you SOOO much that video answered a lot of my questions...me and her family are a little more concerned about the actual contents of the taweez, as to whether they are negative or positive. In one of the taweez it did have ''Allah'' on it (but on the leg of a man :? :shock:)<<still abit confused :crazy: >>Do you know someone on this forum who can help me on this matter?<< Thank you! x

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Unread post Re: Taweez & Black Magic In Islam
Walaikum Assalam

Sis, I recently had to deal with a lot of this rubbish in a recent trip to Pakistan, complete with these frauds, their stupid nonsense with numerology and claiming to know the Ghayb and last but least, the disinformation they spread that black magic is a cure to black magic or breaks it Astagfirullah

The contents are not the main concern, burning it is to destroy it.

Recite Surah Falaq and Surah Nas whilst doing it with firm Iman in Allah

She needs to be taken to an authentic Islamic healer or Raqi..as soon as possible to get ruqya done on her.

And you did the right thing by warning her Mash'Allah, sadly the money payments are not only proof of fraudalent people but also to trap people into going through with the 'solution'

Amulets are forbidden in Islam...as people by ascribing belief in it being a form of protection and all, disbelieve in Allah as only Protector and Helper.

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Sat Apr 14, 2012 10:53 am
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Unread post Re: Taweez & Black Magic In Islam
jibah x wrote:
:salaam:
I recently had a friend who was a victim of Black Magic...she visited a Peer Sahib who was supposedly a ''specialist'' in these kind of areas. Well, she came up to me and told me that the Peer Sahib had advised her to pay £50 to make a Taweez, which would apparently reverse the effects of the Black Magic. I tried to persuade her not to go with it and I advised her to seek help through the Quran. However, the Peer Sahib had also persuaded her to pay him the money and have the taveez made. So she paid him. The Black Magic got worse, and she was curious so she opened one taveez (she had two). I haven't seen inside it but her sister told me that there was a picture of a man with his left leg & left arm sticking out, and on the left leg it had ''Allah'' written on it. In the 2nd taveez there was a picture of a head with a hanging noose around it, with the names ''Abu Jahl'' and ''Hamam'' on it. (I recognise the first name but not the 2nd) Her family told me that she is now having troubles with Jinns, ever since she got the Taveez. Please could brothers and sisters who have knowledge in this topic tell me what those pictures mean and also if a Taveez is permitted in Islam. JazakAllah x
:allahuak3:


:salaam:

You may really want to see this clip, I learned alot from this Sheikh about the tawees, black magic, jinns etc etc.
And its very interesting as well! :thumbup:

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Unread post Re: Taweez & Black Magic In Islam
Praise be to Allaah.

Whoever is affected by sihr should not treat it with sihr, because evil cannot be removed by evil, and kufr cannot be removed by kufr. Evil is removed by good. Hence when the Prophet (peace and blessings of Allaah be upon him) was asked about al-nushrah (treating sihr with sihr), he said: “This is the work of the Shaytaan.” Nushrah means removing sihr from a person who has been affected by it by using more sihr. But if it is treated by means of the Qur’aan and permissible medicines or good ruqyahs, there is nothing wrong with that, but treating it with sihr is not permitted, as previously stated, because sihr means worshipping the shayaateen (devils).

The saahir (magician, practitioner of witchcraft) does sihr or learns sihr only after worshipping and serving the shayaateen, and drawing close to them by means of the things that they like. After that, they teach him the means of sihr. But, praise be to Allaah, there is no reason why the person who has been affected by sihr should not be treated by means of reciting Qur’aan and the prayers for refuge with Allaah that are prescribed in sharee’ah, and permissible medicines, just as patients with all kinds of sicknesses are treated by doctors. The patient does not necessarily recover, because not every sick person does recover. A sick patient might be treated and then recover if his appointed time (of death) has not yet arrived, or he may not recover and may die from this sickness, even though he may be been seen by the most skilled physicians and knowledgeable doctors. When the appointed time of death comes, no medicine or treatment will be of any avail, because Allaah says
(interpretation of the meaning):
“And Allaah grants respite to none when his appointed time (death) comes” [al-Munaafiqoon 63:11]

It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “For every disease there is a medicine, and if that medicine is applied to the disease, he will recover by Allaah’s Leave.” And he (peace and blessings of Allaah be upon him) said: “Allaah has not sent down any disease but He has also sent down the cure; the one who knows it knows it and the one who does not know it does not know it.”

Among the treatments prescribed in sharee’ah is the treatment of sihr with recitation of the Qur’aan. The greatest soorah in the Qur’aan, which is al-Faatihah, should be recited over the person who has been affected by sihr. This should be repeated several times. If it is recited by a believing, righteous reader who knows that everything is subject to the will and decree of Allaah, that Allaah is in control of all things, that when He says to a thing ‘Be!’ it is, if the reciting is based on faith, taqwa and sincerity, and is repeated several times, then the sihr may be removed and the person may recover by Allaah’s Leave.

Some of the Sahaabah (may Allaah be pleased with them) passed by some Bedouins whose shaykh, i.e., their leader, had been bitten. They had done everything they could but he had not gotten better. They said to one of the Sahaabah, “Is there any raaqi (one who performs ruqyah) among you?” They said, “Yes.” So one of them recited Soorat al-Faatihah over him, and he immediately got up full of energy as if nothing had happened; Allaah healed him of the ill-effects of that snakebite.

The Prophet (peace and blessings of Allaah be upon him) said: “There is nothing wrong with ruqyah so long as it does not involve shirk.” He (peace and blessings of Allaah be upon him) performed ruqyah and had it performed for him. There is a lot of good in ruqyah, and a great deal of benefit. Al-Faatihah, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, al-Mi’wadhataynand other aayahs may be recited over the person who has been affected by sihr, as well as good du’aa’s narrated in the ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), such as the du’aa’ he said when he performed ruqyah for a sick person and said, “Allaahumma Rabb al-naas, adhhib il-ba’s, washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, remove the harm and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind).” This may be repeated three times or more.

And it was also narrated from him (peace and blessings of Allaah be upon him) that Jibreel (peace be upon him) performed ruqyah for him and said three times: “Bismillaah arqeeka min kulli shay’in yu’dheeka, wa min sharri kulli nafsin aw ‘aynin haasid Allaah yashfeek, bismillaah 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 Allaah heal you, in the name of Allaah I perform ruqyah for you).”

There is nothing wrong with performing ruqyah for one who is sick or has been affected by sihr or bitten or stung, by reciting good du’aa’s, even if they were not transmitted from the Prophet (peace and blessings of Allaah be upon him), so long as they do not contain anything that is haraam, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is nothing wrong with ruqyah so long as it does not involve shirk.”

Allaah may heal the sick person and the person affected by sihr, and others, without any ruqyah and without any action on the part of other people, because He is Able to do all things, and He is Wise in all that He does.

Allaah says in His Holy Book: “Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!”[Yaa-Seen 36:82]
To Him be praise and thanks for all that He wills and decrees, for He is wise in all that He does.

The sick person may not be healed if his appointed time has come and it is decreed that he should die from this disease. Among the things that may be used in ruqyah are the verses which speak of sihr, which may be recited into water. These are the verses about sihr in Soorat al-A’raaf, where Allaah says (interpretation of the meaning):

“And We revealed to Moosa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.
Thus truth was confirmed, and all that they did was made of no effect.
So they were defeated there and returned disgraced

[al-A’raaf 7:117-119]

And in Soorat Yoonus (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’
And when the sorcerers came, Moosa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Moosa said: ‘What you have brought is sorcery, Allaah will surely make it of no effect. Verily, Allaah does not set right the work of Al-Mufsidoon.

And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’”

[Yoonus 10:79-82]

And in Soorat Ta-Ha (interpretation of the meaning):
“They said: ‘O Moosa! Either you throw first or we be the first to throw?’
Moosa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.
So Moosa conceived fear in himself.

We (Allaah) said: ‘Fear not! Surely, you will have the upper hand.
And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.’”

[Ta-Ha 20:65-69]

These aayahs are among the things by which Allaah causes the ruqyah against sihr to be beneficial.

If the qaari’ (reader) recites these verses into water, and also reads Soorat al-Faatiha, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, and al-Mi’wadhatayn into the water, then pours it over the person who he thinks has been affected by sihr or is being prevented by magic from having intercourse with his wife, then he will be healed by Allaah’s Leave. If seven lotus leaves are ground up and added to the water as well, this is appropriate, as was mentioned by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed, quoting from some of the scholars in the chapter entitled Ma jaa’a fi’l-Nushrah. It is mustahabb to recite the three soorahs, namely Qul Huwa Allaahu Ahad, Qul A’oodhu bi Rabb il Falaq and Qul A’oodhu bi Rabb il-Naas.

A person may be treated with Al-Faatihah alone and be healed, or with Qul Huwa Allaahu Ahad and al-Mi’wadhatayn on their own, and be healed. It is very important that the person performing this treatment and the person who is being treated should both have sincere faith and trust in Allaah; they should know that He is control of all things and that when He wills a thing it happens, and when He does not will a thing it does not happen. The matter is in His hand, whatever He wills happens and whatever He does not will does not happen.

When both the reader and the one who is read over have faith and are sincere towards Allaah, the sickness will disappear quickly by Allaah’s Leave, and both physical and spiritual medicine will be beneficial. We ask Allaah to help us all to please Him, for He is All-Hearing and is ever Near.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), p. 70

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Unread post Re: Taweez & Black Magic In Islam
Asif1 wrote:
Praise be to Allaah.

Whoever is affected by sihr should not treat it with sihr, because evil cannot be removed by evil, and kufr cannot be removed by kufr. Evil is removed by good. Hence when the Prophet (peace and blessings of Allaah be upon him) was asked about al-nushrah (treating sihr with sihr), he said: “This is the work of the Shaytaan.” Nushrah means removing sihr from a person who has been affected by it by using more sihr. But if it is treated by means of the Qur’aan and permissible medicines or good ruqyahs, there is nothing wrong with that, but treating it with sihr is not permitted, as previously stated, because sihr means worshipping the shayaateen (devils).

The saahir (magician, practitioner of witchcraft) does sihr or learns sihr only after worshipping and serving the shayaateen, and drawing close to them by means of the things that they like. After that, they teach him the means of sihr. But, praise be to Allaah, there is no reason why the person who has been affected by sihr should not be treated by means of reciting Qur’aan and the prayers for refuge with Allaah that are prescribed in sharee’ah, and permissible medicines, just as patients with all kinds of sicknesses are treated by doctors. The patient does not necessarily recover, because not every sick person does recover. A sick patient might be treated and then recover if his appointed time (of death) has not yet arrived, or he may not recover and may die from this sickness, even though he may be been seen by the most skilled physicians and knowledgeable doctors. When the appointed time of death comes, no medicine or treatment will be of any avail, because Allaah says
(interpretation of the meaning):
“And Allaah grants respite to none when his appointed time (death) comes” [al-Munaafiqoon 63:11]

It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “For every disease there is a medicine, and if that medicine is applied to the disease, he will recover by Allaah’s Leave.” And he (peace and blessings of Allaah be upon him) said: “Allaah has not sent down any disease but He has also sent down the cure; the one who knows it knows it and the one who does not know it does not know it.”

Among the treatments prescribed in sharee’ah is the treatment of sihr with recitation of the Qur’aan. The greatest soorah in the Qur’aan, which is al-Faatihah, should be recited over the person who has been affected by sihr. This should be repeated several times. If it is recited by a believing, righteous reader who knows that everything is subject to the will and decree of Allaah, that Allaah is in control of all things, that when He says to a thing ‘Be!’ it is, if the reciting is based on faith, taqwa and sincerity, and is repeated several times, then the sihr may be removed and the person may recover by Allaah’s Leave.

Some of the Sahaabah (may Allaah be pleased with them) passed by some Bedouins whose shaykh, i.e., their leader, had been bitten. They had done everything they could but he had not gotten better. They said to one of the Sahaabah, “Is there any raaqi (one who performs ruqyah) among you?” They said, “Yes.” So one of them recited Soorat al-Faatihah over him, and he immediately got up full of energy as if nothing had happened; Allaah healed him of the ill-effects of that snakebite.

The Prophet (peace and blessings of Allaah be upon him) said: “There is nothing wrong with ruqyah so long as it does not involve shirk.” He (peace and blessings of Allaah be upon him) performed ruqyah and had it performed for him. There is a lot of good in ruqyah, and a great deal of benefit. Al-Faatihah, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, al-Mi’wadhataynand other aayahs may be recited over the person who has been affected by sihr, as well as good du’aa’s narrated in the ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), such as the du’aa’ he said when he performed ruqyah for a sick person and said, “Allaahumma Rabb al-naas, adhhib il-ba’s, washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind, remove the harm and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind).” This may be repeated three times or more.

And it was also narrated from him (peace and blessings of Allaah be upon him) that Jibreel (peace be upon him) performed ruqyah for him and said three times: “Bismillaah arqeeka min kulli shay’in yu’dheeka, wa min sharri kulli nafsin aw ‘aynin haasid Allaah yashfeek, bismillaah 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 Allaah heal you, in the name of Allaah I perform ruqyah for you).”

There is nothing wrong with performing ruqyah for one who is sick or has been affected by sihr or bitten or stung, by reciting good du’aa’s, even if they were not transmitted from the Prophet (peace and blessings of Allaah be upon him), so long as they do not contain anything that is haraam, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is nothing wrong with ruqyah so long as it does not involve shirk.”

Allaah may heal the sick person and the person affected by sihr, and others, without any ruqyah and without any action on the part of other people, because He is Able to do all things, and He is Wise in all that He does.

Allaah says in His Holy Book: “Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!”[Yaa-Seen 36:82]
To Him be praise and thanks for all that He wills and decrees, for He is wise in all that He does.

The sick person may not be healed if his appointed time has come and it is decreed that he should die from this disease. Among the things that may be used in ruqyah are the verses which speak of sihr, which may be recited into water. These are the verses about sihr in Soorat al-A’raaf, where Allaah says (interpretation of the meaning):

“And We revealed to Moosa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.
Thus truth was confirmed, and all that they did was made of no effect.
So they were defeated there and returned disgraced

[al-A’raaf 7:117-119]

And in Soorat Yoonus (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’
And when the sorcerers came, Moosa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Moosa said: ‘What you have brought is sorcery, Allaah will surely make it of no effect. Verily, Allaah does not set right the work of Al-Mufsidoon.

And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’”

[Yoonus 10:79-82]

And in Soorat Ta-Ha (interpretation of the meaning):
“They said: ‘O Moosa! Either you throw first or we be the first to throw?’
Moosa said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.
So Moosa conceived fear in himself.

We (Allaah) said: ‘Fear not! Surely, you will have the upper hand.
And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.’”

[Ta-Ha 20:65-69]

These aayahs are among the things by which Allaah causes the ruqyah against sihr to be beneficial.

If the qaari’ (reader) recites these verses into water, and also reads Soorat al-Faatiha, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, and al-Mi’wadhatayn into the water, then pours it over the person who he thinks has been affected by sihr or is being prevented by magic from having intercourse with his wife, then he will be healed by Allaah’s Leave. If seven lotus leaves are ground up and added to the water as well, this is appropriate, as was mentioned by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed, quoting from some of the scholars in the chapter entitled Ma jaa’a fi’l-Nushrah. It is mustahabb to recite the three soorahs, namely Qul Huwa Allaahu Ahad, Qul A’oodhu bi Rabb il Falaq and Qul A’oodhu bi Rabb il-Naas.

A person may be treated with Al-Faatihah alone and be healed, or with Qul Huwa Allaahu Ahad and al-Mi’wadhatayn on their own, and be healed. It is very important that the person performing this treatment and the person who is being treated should both have sincere faith and trust in Allaah; they should know that He is control of all things and that when He wills a thing it happens, and when He does not will a thing it does not happen. The matter is in His hand, whatever He wills happens and whatever He does not will does not happen.

When both the reader and the one who is read over have faith and are sincere towards Allaah, the sickness will disappear quickly by Allaah’s Leave, and both physical and spiritual medicine will be beneficial. We ask Allaah to help us all to please Him, for He is All-Hearing and is ever Near.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), p. 70




:salaam:
A very good Article by brother Asif.... JazakAllah Khairan...


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Unread post Re: Taweez & Black Magic In Islam
Wa hiyya kum brother Abu Musab :)

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Unread post Re: Taweez & Black Magic In Islam
Saudi Arabia: Beheadings for ‘witchcraft’
Published: 19 April, 2012, 12:38
Edited: 19 April, 2012, 12:38

A Sri Lankan woman is currently facing decapitation by sword on a witchcraft charge in Saudi Arabia, in accordance with Wahhabism, a strict form of Sunni Islam.

The UN reports executions tripled in the kingdom in 2011.

A Saudi man complained that in a shopping mall his 13-year-old daughter “suddenly started acting in an abnormal way, which happened after she came close to the Sri Lankan woman,” reports the daily Okaz.

After the local man denounced the Sri Lankan for casting a spell on his daughter, police in the port city of Jeddah found it sufficient cause to arrest the woman.

Witchcraft and sorcery imply only one measure in Saudi Arabia – beheading. And it works this way in practice: last year in the kingdom at least two people – a woman in her 60s and a Sudanese man – were beheaded on witchcraft charges.

In the absolute monarchy that Saudi Arabia is, a criminal code does not exist per se. Court sentences are based on Islamic Sharia law on the interpretation of judges. No sticking your neck out under Sharia law

Capital punishment is applied regularly and indiscriminately to locals and foreign citizens.

According to Sharia law, crimes that imply capital punishment are numerous. It could be anything from murder and terrorism to apostasy, idolatry and blasphemy.

Still, Sharia law leaves a loophole for those who have money. In the case of murder, the “eye for an eye” principle of Islamic law allows capital punishment to be replaced with Diyya (“Blood money”) ransom paid by the family of the killer – if the bereaved family agrees.

In oil-rich Saudi Arabia, the number of wealthy citizens is off the chart and the sum of Diyya could reach millions of dollars. But for those millions of guest workers who do most of the work in Saudi Arabia, this is definitely not an option. In case they are found guilty of a capital crime, execution by beheading is the only option left to them under Sharia law.

The beheading of Indonesian national Ruyati binti Sapubi in 2011 sparked a widely-discussed scandal. The 54-year-old woman, who worked as a maid, was sentenced to death after she confessed of murdering her employer with a kitchen knife after suffering abuse.

With about 1.5 million Indonesians working in Saudi Arabia, many of them as maids, the ruling caused an outcry in Indonesia, which even considered banning its women from working in the kingdom. After the Saudi Arabian ambassador officially apologized for the incident, the initiative was left in oblivion.

The cases of mistreatment of maids, who came in waves to Saudi Arabia in the recent past, received a different attitude of national justice. In April 2011, a Saudi woman convicted of torturing her Indonesian maid successfully had her conviction quashed on appeal.

In January 2012 the United Nations human rights office expressed concern with increased number of executions in Saudi Arabia. Compared to 2010 when 26 people got capital punishment rulings for various crimes, in 2011 there have been 76 executions in the kingdom.

Among the beheaded were at least three women and 11 foreigners.

Source: http://rt.com/news/saudi-arabia-sharia-beheading-435/

-----------------------------


IslamQA wrote:
QUESTION:

Witchcraft is widespread in our land and they annoy and harm the people. Is it permissible to kill them so that the people will be spared their evil? Please note that our government allows them to work and takes taxes from them.


ANSWER:

Praise be to Allaah.
Firstly:

If it is proven that a person is doing witchcraft then it is obligatory to kill him because of his evil and the harm that he is doing to people. This has been explained in the answer to question no. 13941.

What is required of those whom Allaah has placed in authority over people is to rule them in accordance with that which Allaah has revealed. Allaah says (interpretation of the meaning):

“And so judge (you O Muhammad) among them by what Allaah has revealed and follow not their vain desires”

[al-Maa’idah 5:49]

“And whosoever does not judge by what Allaah has revealed, such are the Kaafiroon (i.e. disbelievers — of a lesser degree as they do not act on Allaah’s Laws)”

[al-Maa'idah 5:44]

“And whosoever does not judge by that which Allaah has revealed, such are the Zaalimoon (polytheists and wrongdoers — of a lesser degree)”

[al-Maa’idah 5:45]

“And whosoever does not judge by what Allaah has revealed (then) such (people) are the Faasiqoon [the rebellious i.e. disobedient (of a lesser degree)] to Allaah”

[al-Maa'idah 5:47]

It is not permissible at all to annul a punishment prescribed in sharee’ah. Even worse and more abhorrent than that is approving of the haraam deed and allowing the practitioner of witchcraft to work his magic in return for paying taxes.

This is a betrayal of trust which the ruler will be asked about on the Day of Resurrection, the Day on which he will bite his hand in regret, but it will be to no avail. Allaah says (interpretation of the meaning):

“And (remember) the Day when the Zaalim (wrongdoer, oppressor, polytheist) will bite at his hands, he will say: ‘Oh! Would that I had taken a path with the Messenger (Muhammad).

28. ‘Ah! Woe to me! Would that I had never taken so‑and‑so as a Khaleel (an intimate friend)!

29. “He indeed led me astray from the Reminder (this Qur’aan) after it had come to me. And Shaytaan (Satan) is to man ever a deserter in the hour of need.’”
[al-Furqaan 25:27-29]

Secondly:

If the ruler does not do what is required of him of carrying out punishments prescribed in sharee’ah, then no one of the Muslim masses has the right to do that, because punishments first require proof that this person deserves this punishment, then they require the authority to carry them out.

If the door is opened for people to carry out the shar’i punishments, chaos will reign in society and no one’s life or wealth will be safe.

The scholars of the Standing Committee said:

The one whose job it is to establish proof of witchcraft and carry out those punishments is the ruler who is in charge of the Muslims’ affairs, so as to ward off evil and to close the door to chaos.

Fataawa al-Lajnah al-Daa’imah (1/552).

In the answer to question no. 13941 we have quoted the words of Shaykh Sulaymaan al-‘Alwaan:

Once it is proven that a person is guilty of practicing magic, then he must be killed. This was proven from a group of the Sahaabah, but it is not for individuals to carry out this hadd punishment without the command of the ruler or his deputy, because carrying out the hadd punishments without the authority of the ruler may lead to mischief, and destroy any sense of security in the society, and undermine the position of the ruler. End quote.

We have mentioned the conditions of the ruler in carrying out hadd punishments in the answer to question no. 8980, where we mentioned that there is scholarly consensus on this point.

You have to warn the people against this practitioner of witchcraft and against going to him, and explain that this action may lead a person to kufr and going beyond the pale of Islam.

And Allaah knows best.

Source: http://islamqa.info/en/ref/82201


Scimi

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Unread post Re: Taweez & Black Magic In Islam
There's a related subject open, in it Brother Scimitar shows the correct method to break taweez.

http://www.wup-forum.com/viewtopic.php?f=12&t=24007

- Nusaybah

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Unread post Re: Taweez & Black Magic In Islam
Nusaybah wrote:
There's a related subject open, in it Brother Scimitar shows the correct method to break taweez.

http://www.wup-forum.com/viewtopic.php?f=12&t=24007

- Nusaybah


Thanks to everyone who helped :)
Her family was given advice to burn it...she is now seeking help through the Quran and SubhanAllah it has been successful and her problems are going away

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