 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِيهِ آيَاتُوهُ فَهُوَ الْكَارِيمُ المُنزَالُهُ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُهُ إنَّ الحمد لله نحمده ونستعينه ونستغفره ونعود بالله من شرور أنفسنا ومن سيات عمالنا من يهديه الله فلا مضلله ومن يضلل فلا هادي له واشدوا الله إلا الله وحده لا شريك له واشدوا أن محمد العبد هو رسوله أما بعده وإن شارح عبد كتاب نواقظ الإسلام ريتن باي شيخ الإسلام محمد ابن عبد الوهاب رحمه الله تعالى الشيخ رحمه الله he says the seventh nakil the seventh nalafaya السحو ومنه الصرف والعطف فمن فعله أو رضي به كفر والدليل قوله تعالى وما يعلمان من أحد حتى يقول إنما نحن في تنة فلا تكفر the author he goes into the issue of asih and the way insha Allah we plan to go through it is in couple of a couple of points that insha Allah we will mention the messiah that we're going to mention are going to be six مسائل إن شاء الله تعالى six points insha Allah is what we're going to mention regarding this whole issue بإذن الله الكريم the first one is what does the magic mean in the language المسألة أولى the first point what does magic mean معلى السحر في اللغة what does magic mean in the language السحر اللغة سحر لنوستيكلي means عبارة عن كل شيء خفية سبب سحر in its language is everything that is reason is hidden لذلك العرب they use the thing that's hidden excessively hidden they refer to it as سحر as it's in the stable of muslim relief العصاري جعلت العلامات المودة بيننا مسائدة لحضهن أخفى من السحر so the magic is what it means to be hidden so what he says أخفى من السحر not hidden نحن نستخدم السحر لأنه يقول في أخري الليل because it's at the last portion of the night لأنه يقول في أخري الليل because it's the last part of the night و كان هذا مقام بسّتهدًا و كان شخص يتّلكًا و كان الشخص يسيدًا مقام بسّهدًا و كان يتّ Следًا و كان يتظهر بواسّتهدًا و كان يتحين ذلك و كان يتلكًا و كان يتلكًا و كان يتلفّنans المَشباح Till the moon إذا فرحت بجور إلى لسان العرب anymore وصلته في畫ة عرب بحs x conversations وصلت بجاوز 1,89 وصلت بجاوز 1,102 وصلت بجاوز 1,102 وصلت بجاوز 2 وصلت بجاوز 3 وصلت بجاوز 5,106 وعندما يوجد تفصيل القرطبي والأضواء البيان كتاب العين باي خليل أحمد بن خليل الفراهيدي تفصيل الكثير مع تحقيق الشيغ مغبر رحمه الله now we go to المسألة الثانية the second مسألة which is معنى السحر فلصطلاح what does magic actually mean technically what does it technically mean the term and the usage of the علماء what it means is excessive they've disputed a lot why did they dispute a lot وذلك لكثرة الأنواع المختلفة because the types of magic are different so the definition is different the different types of categories that fall on the magic are different due to that it made the definition technically different so no one has actually come out and given a تعريف which is جامع مانع a comprehensive definition وذلك الأمينة شمبيطيو إعلم أن السحراء فلصطلاح لا يمكنوا حده بحد جامع مانع إعلم that magic he says in his he says that know that magic technically cannot be defined a definition which is comprehensive why the different types due to the different types due to what due to the different types that fall under it so this is the reason but Insha'Allah I'm just going to mention two تعريف تعريفيني للعلماء أكتفي به Insha'Allah I'm going to suffice myself with two definitions of two noble imams the first one is ألمام الشافعيو he said in his he says that magic is a general term for different meanings that's what he said it's a general term for different meanings that's what he said the second one is ابن قدامة ابن قدامة he said this in his the fourth volume page 164 he said that it is not I'm blowing that affects the body of the heart the person becomes ill it can kill the person as well it can divide between two loved ones this is what he defined it as if you want more into seeing other definitions as well and you want is ديادة you want to increase in more then I think you should go to the 12th volume page 299 the if you go to the 12th volume page 299 you get more understanding and more definitions from ابن قدامة you can also go to the the the that is written by ابن العربي العربي first volume page 31 you can also go to ابن خلدون and recently came out from the ابن خلدون all of it before it was only the it's a new publication that came out try to buy it على كل حال نحن ننقل إلى المسألة الثالثة المسألة الثالثة إن شاء الله which is how many types of magic are there how many types of magic are there the scholars of the knowledge they mentioned in their books that the magic is categorized into many different categories many but all of those categories they mentioned can be brought back to two can be summarized into two كلها ترجع all of it go back to two categories the first of them is the first one of them which is that which is done through lots and it's done through blowing and recitation and talisman when the person is given a you know what a talisman is right تعويز تعويز can be ropes as well but yeah through it magic is used the person is gaining aid and support from the شياطر in what they want so they can harm the person which they afflict in the magic with this one the evidence for this category the first category is the statement of Allah واتبعوا ما تتروا الشياطين على بلك سليمان وما كفر سليمان ولكن الشياطين كفروا ويعلمون الناس سحر سورة البقرة عي 102 the second one is the second one is it is the magic that is done through a dwee of medication it affects it affects the physical side of the person the magic is being done to it affects his brain it even affects his what it even affects his once and his wills and his إرادات it also weakens him until it destroys him it also can affect his brain as I said where it can take the person to become crazy it also destroys the person's perception the person starts to see this as it really is but this one there is no usage of شياطين those are the two types I took it from he mentions that in his the second volume page 178 he took it from he mentions in his the first volume 293 and in his he mentions in his the fourth volume page 147 to 150 he mentions it in his the ninth volume page 34 he mentions the fourth volume page 444 to page 455 he mentions it in his the tenth volume page 222 he mentions it in his the first volume page 129 so these are where all of those information you can find there is a strong benefit and a very strong to be alert that was brought by none other than صاحب تيسير الحزيز الحميد سليماني با عبدالله با عبدالله and the first one who explained كتابه ترحيد he said the second type of magic that I mentioned unlike it فريسا بيسحر it this is not really magic وإنما سوميا سحر it was only called magic فعلى سبيل المجاز it was only said metaphorically كتسمية القول البلير just like when a person is very eloquent okay it's called what سحر like the eloquent speech is called سحر if you want more into this you can go to the مقدمة من خلدون page 311 معارج القبول written by حافظ الحكمي second volume page 259 and also حافظ محاجة لفتح الباري with the 10th volume page 225 الطبع السلفية fourth point that I'm going to move on to is هل السحر حقيقة أم هو حيال فقط is magic literal is it real or is it just delusion is it illusionary or is magic something that really exists this مسألة is a خلاف it's not بين أهل السنة it's not a خلاف between أهل السنة فيما بينهم among themselves the خلاف of whether magic is real or if it's illusionary is a خلاف between أهل السنة and the deviated group ومن وافقهم are those who agreed with them like ابن حزم الظاهر who agreed with them and also أبو سحاق and استرابيدي who agreed with them and also the great imam who agreed with them أبو حنيفة النعمان ابن أثابت رحمه الله who also believed that magic is not initial he believed it is what magic is خيال it's just illusionary there's no real magic but أهل السنة والجماعة they took the opinion that the magic is two types أهل السنة والجماعة they took the opinion that magic is what two types ما له حقيقة magic that has it's real it's true okay and it has clear effect on the person and it harms the person who the magic is being done to with the permission of who الله سبحانه وتعالى it can also affect the person's عقل the person's thinking it can affect the person's what it can also affect the person's will wishes at once it can affect it it can divide a person and take him away from his loved one his spouse his wife this doesn't require much because the waker shows it as well the Quran and the sunnah show it and also the waker the reality that we're in actually shows it as well the second type is ما كان تخييلا تخييلا it's something that is it is not literal it's illusionary this is the second type and the evidence for this one is the one Allah تعالى تعالى mention about the magicians of فرعون and then Allah said about them سحروا أعيون الناس وسترهبوه وجاءوا بسحر عظيم لكما الله سبحانه وتعالى سحروا أعيون الناس they brought illusion to the eyes of the people also now Allah says يخيلوا إليه من سحريب أنها تسعى they made it seem to their eyes that their ropes that they threw it was moving that's what they thought so all of this those two ayat it indicates that there's two types some magic which is real does happen and a magic which is illusionary it's not real so what's the evidence that there is what's the evidence for the first type I'm going to mention إن شاء الله تعالى six different points number one is that Allah said in the Quran وَاَبِنْ شَرِّنَّ فَاتَاتِ فِي الْعُقَدْ وَاَبِنْ شَرِّي فَرْضِي إِفْلْ إِزْ أنَّ فَاتَاتِ the one who blows in the uqad the knots so Allah is talking about in this ayah the magicians who are blowing into the knots which they made if the seher had no reality to it Allah تعالى will not commanding us to seek refuge in him from it because something that doesn't you don't seek refuge in him from it number two which is يُعلِبون الناس السِحراء they teach the people what they teach the people they teach the people magic as Allah mentioned سورة البقرة so Allah تعالى he tells us here أن السِحراء يعلم magic is thought وما لا حقيقة that which has no reality to it and it doesn't exist فلا يعلم so Allah is telling us this number three الله تعالى he tells us الله تعالى in this ayah that the seher has a reality to it which is that it can be a cause to divide between a man and his wife that has no reality to it it can't have an effect it can't have a effect not to mention the fact that Allah used فا يتعلمون منهما ما يفرقون به and the one here ما is موصولة وموصولة هي تدل على أنه شيء له حقيقة it shows that it's something that has a reality to it because the ما is something that can be seen number four that which has been narrated by مخاني المسلم and the authority of our mother عائشة that she said the Prophet ﷺ was magic was placed on him a man from the people of Zurek and his name was He is the one who placed magic on the Prophet ﷺ until the Prophet ﷺ would what he would see things or he would think he did something which he didn't really do so it shows you that the magic has a real effect it's happening to the Prophet and it's real it's happening and something that is not real cannot have an effect on you number five when the two angels came to the Prophet when the magic was done on him when the two angels came to the Prophet one said to the other what's the man's illness they will talk to each other so they said to each other one said مطبوبن مطبوبن means مريضن he's sick from magic so if magic was something that is real then he wouldn't have affected the Prophet's body like this because he's sick he's he was lying down number six is that the حديث عائشة رضي الله رضي الله وتعالى عنهما she said قال قد عافاني الله الله قيود مين the Prophet said الله سبحانه وتعالى قيود مين الله سبحانه وتعالى يقيوز a person who is sick a person who has an illness on them because شفاء means زوال المرض it means رفع العلا وزوال المرض that the illness and the problem that was with you is being uplifted from you it indicates that magic has a truth to it and it has a حقيقة and a reality to it and there are many other evidence we can bring these six points are enough as for the second type of magic which is magic known as التخيل والتموي and magic which is التخيل the magic which is known as سحن which is تخيل it is the stable of الله سبحانه وتعالى where he said about the magicians of Pharaoh the magicians of Pharaoh their magic was in the first time it was the second time as we are going to bring the word of محمد الأمين الشركيطي رحمه الله the magicians of Pharaoh their magic was illusionary it was the truth I am going to bring the word of محمد الأمين الشركيطي رحمه الله which is that الله سبحانه وتعالى said they فلما ألقوا السحر أعيو للناسي when they threw الله توزس here that they placed on the people's eyes illusion people started seeing things differently that's the first evidence صورة العراف in صورة الطاها I-66 الله سبحانه وتعالى he says فإذا حبالهم وعصيهم يخيلوا إليه من سحره بأنها تسعه they threw on the floor it started to move الله تعالى يقول يخيلوا إليه من سحره they clearly used the word يخيلوا ماذا it was illusionary it was a reality so this is the case the third evidence brothers I brought evidence for both of the two types I brought evidence for the magic it's حقيقة I believe that as some of the I'm a self like like أمام أمو حنيفة who agreed with them the other أرلماء أهل السنة believe that there is no such a thing as what so they believe there is such a thing as a a magic which is حقيقة also أمو ابن حزم الله who agreed with them as well there is the Ijma'a on this issue they believe magic was literal the three early generations until they came until they came the magic was believed to be literal حقيقة this Ijkala only came from the Ijma'a I'm gonna bring you the Ijma'a أمام القرافي he says that كان السحره كان لومة للصحابة رضوان الله عليهم أجمعين that magic and the news information to pertain to it to the companions it was well known the Sahabas knew about it they knew magic they agreed that it was literal magic less real وكانوا مجمعين عليه قبل ظهور القدرية until the Qadaria came okay and deviated groups like that until they came this matter was not talked about and no one was arguing about it it was from them it was from their greetings الوزير ابن غبيرة in his كتابة الافصح he says he mentions and he says اجمعوا the unanimously agreed upon على أبنى السحره له حقيقة السحر حزيه reality to it look what he said after that إلا أبا حريفة قال لا حقيقة لو عنده أبا حريفة وانا حقيقة عقل قبل وجود أبنى حريفة before abu harifa came أبو حريفة وانا حقيقة does that make sense when can an ijmaa when it is possible when can an ijmaa be broken when the time of the ijmaa is taking place if the person opposes it does that make sense then we can say that this is a different matter like if the Sahabas agreed and then the Tabe'il agreed and then abu harifa comes and then he disagrees on this issue then he's خلاف لاعتبار له there's no consideration for it because the ijmaa is what it's called عكد and the qaida is that لا يموت القولة بموت قائلي صح if a statement is sent by somebody by the Sahabas or something are we going to dismiss the ijmaa because they died the ijmaa goes as well no the ijmaa all of it will be taken into consideration على كل حال this mis'a'la is ijmaa nowadays you find people trying to bring this issue out and say look at this is a khilafi issue and this what not now go to bring نقولات العولماء some statements of the scholars who said that the magic is categorized into two قسم له حقيقة a type that is real على آخر which is that it is illusionary the first one is الشيخ سليمان بالشارحة of the كتاب كتاب التوحيد صاحبه كتاب التيسير عزيز الحبيد he was the first one to explain كتاب التوحيد he didn't finish it by the way he didn't finish the explanation of it but he got finished by عبدالرحمالي عبدالرحمالي عبدالرحمالي عبدالرحمالي the biggest scholars they done the most towards that one because it's complete and it's finished but it's a summary if سليمان was to finish his one he would have been more longer because he was going into great details whereas عبدالرحمالي was shorter and smaller على كل حال الشيخ سليمان he says in his تيسير عزيز الحبيد page 383 he says وقد زعب قومه من المعتزلة that the seer is illusionary لا حقيقة له that he has no reality وهذا ليس بصحيح that is not correct على إطلاقه unrestrictedly بل منه ما هو تخيّل because there is some magic which is تخيّل ومنه ما هو حقيقة and there's also that which is that which is real that's the كلام الشيخ سليمان يقول فيه كتاب الفروق يقول السحر له حقيقة magic has real reality to it there's real magic which the person with the magic is being done to can die from it or he can even change his nature and the way he is and his norms even if he's not coming to contact with وقال به شافعي وقال به شافعي وقال به شافعي and this قدرية سلاحقيقة للسحر قدرية وضيادة عام they said there's no reality to the seer and look what he said after وليل الكتاب والسنة والإجمع and with us is the Kitab and the Sunnah and the Ijmaa to prove that there is magic which is حقيقة and magic which is تخيّل and then he starts to give the evidences for them المأزري this is a naqal from an Imam شوكانيو he says that المأزري you said ماذها بأهل السنة وجمع وجمغور علماء أمة and the overwhelming majority of the scholars of this أمة is اتباة السحرة أفام مهجك وأن له حقيقة and it has a reality كحقيقة غيره من الأشياء it has a reality like other things have a reality خلافا لمن أمكى وان أمكى دارك في أكثر من those who rejected the existence of أي ومعيش ومعيش ومعيش بقوة البيان يقول when he came to the ayah يخيّلوا إليه من سحره يدلوا عل أمة السحره يقول that this shows the magic الذي جاء به سحره وفرعون يخيّلوا إليه من سحره أنها تسعى سورة تطاها آية 66 يقول this ayah shows okay that the magic that فرعون فرعون came with was the type which is known as the illusionary magic was only illusion لا حقيقة له في نفسه الأمر this magic in its essence it had no reality to it وهذا دلك عليه آية تطاها سورة تطاها indicated this وصورة أعراف and then look what he says after that after he brings those two ayat فالقو they threw their ropes and what they had and then he says صورة أعراف آية 66 and then he says that they place illusion to the eyes of the people there was no reality to their magic وبيها تيني الآية تيني look what he says after that he said these two ayat which two ayat is referred to آية صورة أعراف آية صورة تطاها those are the two ayat يحتج المعتزلة ومن قال بقولهم and those who said this statement على أن السحر that the magic is only illusion لا حقيقة له that it has no reality to it والتحقيق الذي علي جباهير العلماء من المسلمين but the statement that the السحر منه ما هو أمر له حقيقة لا مطلق التخيي لي له that magic is the correct that there is from the magic that which is real that doesn't have unrestricted تخيون ومنه ما هو تخيون and there is also the second type which is magic which is تخيون illusionary the person starts to see things so this is تحقيق that the علماء of the مسلمين are upon it قرطبي also mentions the same قرطبي رحمه الله he mentions the same and قرطبي his calab is very long so I'm just going to give you the خلاص of what he says he mentions that the عامة المعتزلة and the overwhelming majority of the معتزلة and those who agreed with them and some of the followers of أصحاب الشافعية and the followers of ملحب الشافعية they said that سحر it has no reality to it okay and أهل السنة والجماعة I said no the magic is in two categories it's حقيق which is تخيون and look what he said after that he said the معتزلة the problem that came to them the reason why it came to them is because they took بعض المصوص وتركوا بعض them they took some of the text and they didn't take the rest so they only took the آيات آية صورة العراف and آية what صورة الطاها آية 160 صورة and عراف and آية 66 صورة الطاها they took those two and they dismissed the آيات صورة البقرة و الله تبارك و تعالى آية 102 و الله تبارك و تعالى عزز والتبعب ما تطلوا الشياطين على ملك السلامان و ما كفر السلامان ولكن الشياطين كفر يعلمون الناس السحر they left those آيات which were clear and many other آيات and they showed إن شاء الله متعالا they didn't take those آيات and صورة و من شر لي النفاتات في العقد they didn't take those و لذلك علامة to أهل البدع the sign that you can recognize the person is أخذ بعض النصوص taking some of the texts and dismissing the rest and basing a general ruling on some of the evidences أهل السولة are known for what يذكرون ما لهم و ما عليهم they bring all the نصوص together they bring everything that they have to the table they look at everything then they bring they deduct a ruling from it the reason why أهل البدع fall into that يعتقدون ثم يستدلون فا يبدلون they believed in something before so when they believed in something they start looking at the Qur'an whatever agrees with them they take and what doesn't agree with them they dismiss it so this is what happened in this regard أهل السولة there's no dispute in regards to this issue مسألة الخابسة the fifth مسألة that we're going to go into إن شاء الله إن شاء الله هل يستطيع الساحر Can the magician هل قلت أن المجنون قلت الجلوء هل ستضع يتأكد هل قلت يمكنه يساعد يمكنه يضع يمكنه يستطيع يجرب يجرب يمكنه يجرب يجرب يجرب يجرب يجرب يجرب Position رغم كان أعرف أنه حقيقة وما where talking about that it literally can effect a person صح but can it change something from its essence without it being a miracle from Allah we will together because miracle is not a magic is it or it's not this is what can magic change something from its real essence and turn it to be what and can it turn it to something else سوف نترك هذا للمساعدة الثلاثة كل شيء التي قلت أنها مخطئة أو مخطئة منها الشيطان والله يجب أن يرسل منها سبحارك الله وبحمدك أشد ولا إله إلا الله أستغفر وكاتوب إليه