2. It implies the claim of knowing the unseen world and

H sharing this knowledge with Allah ( ); those who make this claim ascribe partners to Allah by attributing to 9 themselves characteristics that belong exclusively to Allah; 3. It involves attempting to control others Ð their emotions, thoughts and life events Ð which is a power or ability that belongs only to Allah ( ).H Magic, in fact, was created by Allah ( H ) and sent to humans as H a test. Allah ( ) says: {And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, HaÃroot and MaÃroot. But they [the two angels] do not teach anyone unless they say: We are a trial, so do not disbelieve [by practicing magic]. And [yet] they learn from them that by 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 they [the people] learn what harms them and does not benefit them. But the Children of Israel certainly knew 9 al-Fozan, 1997, p. 47-48. 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.} (Qur'an 2: 102) From this verse, it is understood that magic is a tribulation which leads to disbelief if practiced, it is used to harm people rather than benefit them, and it will result in an evil end, which is the fire in the hereafter. Magic can affect the physical and psychological well-being of the human being and cause sicknesses, marital or other relationship problems, and so forth. Another verse which provides evidence is the following: {And [I seek refuge] from the evil of the blowers in knots.} (Qur'an 113: 4) At the time that the Qur'an was revealed, blowing on knots was one of the methods by which evil spells were cast on people. The command to seek refuge from this evil provides further evidence that magic is real. | Z | Even the Prophet ( ) was bewitched by the magic of a Jew. à 'ishah ( `A ) said: «The Messenger of Allah ( ) was bewitched by | one of the Jews of Banu Zurayq called Labid ibn al-A'sam. The Messenger of Allah ( ) began to imagine that he had done something when he had not. One day Ð or night Ð the Messenger of à 'ishah, Allah made supplication for a long period, and then said: O `A are you aware that Allah has informed me about the matter I asked Him about? Two men came to me. One of them sat at my head and the other at my feet. The one who was at my head asked the one who was at my feet (or vice versa): What is wrong with this man? The other man said: He is under the effect of magic. He asked: Who has bewitched him? He said: Labid ibn al-A'sam. He said: What was it done with? He replied: With a comb and the hair stuck to it and the | skin of the pollen of a male date-palm. He said: Where is it? He said: In the well of Dhi Arwan. The Messenger of Allah ( ) went to that à 'ishah, by well with some of his Companions. Then he said: O `A Allah, its water was red like an infusion of henna and its date-palms were like the heads of devils. `AÃ'ishah asked: Messenger of Allah, did you burn it? He replied: No. Allah has cured me and I disliked to let evil spread among the people, so I ordered that the well be filled in.» (recorded by Bukhari and Muslim) Evil eye and envy Another method by which the jinn may influence humans is the evil eye. This involves a process whereby the glance of one person is capable of causing harm to another, primarily due to envy. It is not the eye that causes the harm, but rather the evil jinn The enviers . themselves may also act upon their feelings and do something harmful to those whom they envy. The reality of the phenomenon is mentioned in the Qur'an: {And [I seek refuge] from the evil of an envier when he envies.} (Qur'an 113: 5) {Or do they envy people for what Allah has given them of His bounty...?} (Qur'an 4: 54) The Prophet (|) also said: «The effect of the evil eye is real, for if there were anything which could overtake destiny, it would have been (the effect of) the evil eye.» (recorded by Muslim) Ibn al-Qayyim explains the relationship between the evil eye and envy: Every person who touches others by the evil eye is an envious person, but not vice versa. Since envy includes the evil eye in its general meaning, seeking refuge from it includes seeking refuge from the evil eye. The evil eye includes throwing arrows of envy that depart the envious heart and soul in the direction of the envied person, sometimes falling on its target. If the envied person is unarmed and unprepared, the evil eye will cause him harm. If the envied person is prepared and armed, the arrows might turn back on the one who threw them.10 Envy may be of two types: