Jadoo (magic, sorcery, witchcraft) is an evil and a satanic science. Its reality is confirmed by the Qur’aan Majeed. While there exists real saahireen (satanic magicians/sorcerers), numerous are fakes, and so are those who claim to have the ability to neutralise and eliminate this evil.

Most aamils (those who counter magic) who diagnose magic in a victim, are unable to cure the patient or exorcise the evil being/spell which grips the victim.

There are two types of jadoo. The jadoo of sorcerers, and the jadoo of the nafs. While the former is a reality, the ‘jadoo’ of the nafs is a figment of the imagination of weak-minded people.


It has become fashionable to attribute to sihr just any peculiar behaviour or physical ailment a person may have contracted. Headaches, anger, illicit relationships, a sharp drop in sales and a myriad of normal and natural events and development are attributed to magic.

On the flimsiest pretext, jadoo is suspected. People have become paranoid on this issue. Family members are wildly accused of having enlisted the aid of sorcerers to harm relatives with sihr. Aamils who purportedly ‘journey’ into the metaphysical and spiritual realm, ‘see’ in their trances the blurred forms and appearances of people. These persons are then accused of having perpetrated the sihr.


Some aamils degenerate to the level of even naming the visionary faces they had beheld in their trances. Yet the Shariah prohibits this. The testimony of an aamil in this regard is not admissible in the Shariah.

Even if the aamil happens to be a pious man, shaitaan is able to influence the trance and himself appear in the form of different persons who are then accused falsely. It is for this reason that the Shariah does not accept the visions of aamils as proof for a claim.


Many cases of assumed jadoo are actually the ‘jadoo’ of thenafs. The inconsiderate attitude of the person is the effect of his nafs which desires expression for its lust. The inordinate desires of the shaitaani nafs, and the man’s submission to these dictates are the effects of pure nafsaaniyat and shaitaaniyat. This has no relationship with sihr. A man’s extreme anger, an illicit relationship, a drop in sales, etc. are not to be presumed as effects of sihr.


The only way of salvation from this evil is mujaahadah (struggle) against the nafs. Submission of the nafs to the demands of the Shariah is the remedy for the jadoo of the nafs. Indulgence in haraam and transgression is the consequence of obedience to the nafs. It has no relationship with sihr.

It is observed that when a man becomes obsessed with a female in an illicit relationship, his wife and other relatives fail to understand his obsession. They and the quack ‘aamils’ quickly attribute the man’s attitude to sihr (jadoo) whereas no sihr is involved in the man’s evil relationship. It is a plain case of shaitaaniyat and nafsaaniyat. The man is simply enslaving himself to his nafs and giving expression to the inordinate cravings of his lustful nafs.

As long as a person who has become intoxicated by the cravings of his nafs refuses to struggle to restrain and neutralize his nafs, he will remain in its tentacles, inebriated with the ‘jadoo’ of the nafs.


Undoubtedly, sihr is a reality. But in most cases there is misdiagnosis and false diagnosis by quacks and fraudulent ‘aamils’ whose motive is to fleece people of their money. They take advantage of the ignorance and gullibility of people to line their pockets.

Even if a person is perhaps afflicted with sihr, and a genuine aamil is not available, he (the patient) should combat the effects of the sihr with the power of his mind. He should counter the demands of the sihr in the same way as he wouldfight the dictates of the nafs and shaitaan. He has to apply pressure to restrain himself from fulfilling what the sihr is supposed to do to him.

Generally sihr is perpetrated to create enmity between husband and wife in order to break down the marriage. Such sihr is perpetrated at the instigation of envious persons. Now when the spouses can understand with their rational senses that they are being constrained by some invisible force to fight between themselves or to deliberately do something to annoy or harm one another, then they should simply utilize their Aql (intelligence) and struggle to restrain the ‘force’ which from within them demands the commission of an evil deed calculated to ruin the marital relationship. With the mind, thikr, duas and mujaahadah, it is possible to neutralize the effect of jadoo.

It should, however, be remembered that most of the imagined ‘jadoo’ is nothing but the demands of the evil nafs, and the remedy for this type of ‘jadoo’ is only mujaahadah – to struggle against the nafs and neutralize its demands.