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The Reality of Sorcery (Sihr) as a Force of Evil: Roles and Tasks of Yoruba Muslim Clerics in South-West Nigeria

Dr. Shaykh Luqman Jimoh Department of Religions and Peace Studies, Lagos State University, Ojo, Lagos, Nigeria PMB 1087, Apapa, Lagos State, Nigeria jimluq@yahoo.co.uk Abstract The Yoruba Muslims in South-West Nigeria, more often than not, solicit the assistance of Muslim clerics commonly referred to as Aafas in solving most problems they are confronted with. Findings have shown that such problems referred to the Aafas mostly have spiritual undertone and as such usually defy orthodox solutions. This study looks at Sihr (sorcery) and how it is used as a force of evil by the Yoruba people of South-West Nigeria. Extensive tours of the local centers managed by the Aafas in the study area were embarked upon and information obtained from them through oral interviews. The interviews reveal that most calamities and untoward happenings experienced by the people in the study area have Sihr as their fount. The study therefore concludes that Sihr is a reality and a force of evil among the Yoruba Muslims in South-West Nigeria; and that Yoruba Muslim clerics play vital roles in curbing its menace.

Keywords: Sihr, Cleric, Evil, exorcism, incantation, Amulet, Talisman

1. Introduction Belief in the reality of sorcery called sihr in Islamic theological parlance is commonly upheld among the Yoruba people of South-West Nigeria to the extent that most evil sufferings are attributed to one form of sihr or another- a trend which has challenged the Yoruba peoples belief in destiny. Belief in destiny (Ayanmo) is one of the articles of faith in the Yoruba Traditional Religion.1 The belief is that whatever happens to one (be it good or bad) has been destined. But beyond the theory of Ayanmo, the Yoruba people believe that there could be remote causes in the form of sihr for the vicissitude of life and untoward happenings being experienced by people, especially when such happenings seem inexplicable. Among the Yoruba people are sorcerers who employ sorcery to harm their perceived enemies. While some of the sorcerers are Yoruba traditional worshippers, some others profess Islam and Christianity. The evils and human wickedness that the sorcerers mete out to their victims include driving them to madness; stealing their money and other valuable properties; and causing setback in their business etc. This study looks at the reality of sorcery as a force of evil among the Yoruba people. It also looks at the position of Islam on the practice of sorcery and the roles of Muslim clerics in South- West Nigeria in the reduction of evils especially those that have sorcery as their origin. 2. The Concept of Evil in Islam Prophet Muhammad has defined evil as whatever disturbs ones mind after its perpetration and one hates that others should know of.2 This definition, though simple, gives vivid insight into what constitute evil. However, the definition would seem more appropriate when addressed to a people who have conscience like the pious companions it was first addressed to who, as a result of their level of Gods consciousness, would ordinary feel bad and would not like to be seen by others when committing any evil act. However, the situation in the contemporary time is such that people perpetrate evil acts with impunity and without any sense of remorse. The Quran speaks against evil and warns against its consequences. In the view of the Quran, the recompense of evil is nothing but evil. Thus, evil begets evil (Quran 42:40). To discourage evil, the Quran stipulates capital punishments for certain evil deeds which are considered heinous. These include murder, theft, highway robbery, adultery and fornication etc. For murder, the capital punishment called hadd in the Sharicah (Islamic Law) parlance is death penalty. Adultery attracts stoning to death while the Sharicah punishment for fornication is hundred lashes etc. Even if critics consider the stipulated punishments in Islam as punitive and harsh in nature, the truth is that when considered in good faith, it would be realized that the stipulated punishments for evil perpetrators are not only retributive but are also of deterrent and reformative value.3 This explains the reason why crime rate, evil perpetration and human wickedness are relatively low in societies where the Islamic law is operative. To further discourage perpetration of evil and encourage virtuous deeds, manifold recompense is promised the virtuous. The Quran says: Whosoever does an act of righteousness shall be rewarded in ten manifolds (Quran 6:160).

The Position of Islam on the practice of Sorcery (Sihr)

Sorcery, magic and black arts are all referred to as sihr in Islamic theology. Sihr is defined as anything done in the form of spell or charm that has effects on the minds, senses and body; or that robs the brain of its functions; or used to bring about love or hatred or used to cause dissension between a man and his spouse.4 Also, anything performed to beat the law of nature (Khariqatu l-Adah) using magical means is considered as falling within the realm of sihr.5 Equally, according to ArRazi, a situation whereby the assistance of demons is sought to bring about some seemingly prodigious feats is considered in Islamic theology as Sihr .6 The Prophet has identified tying and blowing on knots (i.e.witchcraft) as a form of Sihr.7 Babalola has defined sorcery as an unnatural exercise of evil by anyone who may wish to draw upon the power of evil, through the use of evil, through the use of appropriate instruments and processes so as to damage ones enemy.8 The common position among Quranic exegetes is that sorcery is evil and that it is, according to the Quran, an act of infidelity. Verse 102 of Chapter 2 is often cited as basis for their submission. Another argument advanced by the Muslim scholars against the practice of sorcery is that it causes man emotional torture and pain thereby going against the objective of Islam which is to safeguard mans intellect, honor and properties.9 Another point is that one who practices sorcery misleads men by giving false impressions about himself and attributing some of the unique and exclusive Attributes of Allah to himself.10 Sorcery therefore, if viewed critically, is antithetical to the objectives of Islam; and according to the Quran, full of harm and of no benefit (Q 2:102). It is for all the above that Islam makes both learning and practising of sorcery unlawful ( haram) and considers it an act of Kufr (infidelity) especially if it involves using jinns and demons.11 4 Sihr as a Force of Evil among the Yoruba People

The Yoruba people are majorly found in the South-Western States of Nigeria. They profess the three major religions practiced in the country namely Islam, Christianity and Yoruba Traditional Religion. As true of other peoples of the world, there are among the Yoruba those who learn black arts in the form of sorcery and magic for devilish ends. Sorcery can be used to kill, cause accidents, illnesses, disruption in business, mental derangement, ill luck, hatred, separation between husband and wife etc. Though none of the three religions professed by the Yoruba people teaches or encourages evil acts, yet some Muslim and Christian adherents cause untoward happenings to their perceived enemies through manipulation of Chapters and verses of their scriptures. The manipulation could be in the form of adulterated recitation and or introduction of alien features such as intermittent incantation and inclusion of ingredients which in most cases are forbidden items like human part. Research has shown that the items, at times, are as demanded by the demon summoned to carry out the evil act.12 The traditionalists do not have any written scripture but through oral traditions, different items that could be prepared in the form of charms to wreck havoc on opponents are transmitted. Suratu l- fil (Quran 105) and Suratu l- Lahb (Quran 111) and for instance are used by the Muslims to inflict any sort of harm on perceived enemies. Any of these two Chapters may be written with black ink on wooden black slate while all the letter mim in the Chapters are written big with the name of the victim inserted in it to face any of the names of the devil

such as Iblis, Shaytan or any other wicked demon whose name is known by the sorcerer. This is then washed with coconut water carefully extracted. The sorcerer will not wash with his hand but with feather. This preparation is then carefully poured back into the coconut and sealed. It is then thrown inside pit-latrine. The victim whose name is written on the preparation will mysteriously be afflicted. He might become sick and if taken to the hospital, he would not be diagnosed of any known ailment. He might become mentally deranged and incurable by orthodox psychiatrist doctors. Any other unexplicable calamity might befall him.13 The two above mentioned chapters of the Quran are used for this purpose because of the meaning of their content and the circumstances surrounding their revelation. Chapter 105 of the Quran in its own case chronicles the story of Abrah, the Yemens viceroy who attempted to destroy the Holy Mosque (Kacbah) in Mecca and how, instead, he was destroyed along with his mighty army riding on elephant back. The Chapter reads: Have you not seen how your Lord dealt with the people of the elephant? Did He not cause their stratagem to come to naught? And He sent against them birds in flocks; pelting them with stones of baked clay. And He rendered them like straws eating up. Chapter 105 was revealed concerning Abu Lahb, an uncle and avowed enemy of Prophet Muhammad who in response to the Prophets call pointed at him and cursed him saying: Is it for this purpose you have summoned us; May you perish O Muhammad! God responded with the revelation of Chapter 111 of the Quran thus: May the two hands of Abu Lahab perish and may he also perish! His wealth and all that he earned shall not avail him; he shall roast in the flaming fire; and his wife, the wood carrier, on her neck shall be a rope of palm fiber. These two Chapters and similar others that Muslim use for devilish end are not revealed for such devilish purposes; they are rather chronicled to give information about past events in history and teach lessons on the evil consequences of pitching tent against God and His chosen ones. Because the two Chapters dwell on the subject of perdition and destruction, they are being manipulated and employed for such evil purposes by some Yoruba Muslims in South-West Nigeria. Among the Yoruba Christian are those who use for example the underneath formula to wreck havoc on those they consider as their adversaries: Black candles are lighted while the following Names and Biblical passage are chanted 45 times: (AH-SALI SAHKHI, ALIN, ELI, YAHI, WAHI, HUWA-LIKHI, MALIKHYI, HAMULUKHIM: All mighty mountains started crumbling out of awe for these Names. All creatures also bow down for their greatness JEHOVAH, AZALIYU, YESILI, ZAWALI, WALAMU-YASALI). I command all you spirit that serve these names that you all come together and carry out my wish. I compel you to

carry out my wish in the name of the One who has power over destiny and cause; He that knows all, sees all and can do all. The above is repeated 45 times. Then the name of the perceived adversaries and the kind of calamities that the caller wishes to befall him are mentioned. The process should not be done for more than a day.14 The fact remains that Jesus Christ as portrayed in the Bible was himself a righteous man who never taught his followers evil acts and wickedness. He was known to have helped cast out demons from the bodies of the possessed while he also healed the sick and relieved the afflicted of their afflictions. The set of Yoruba Christians who use the above formula to perpetrate evil do so in consideration for its contextual meaning and by invoking evil spirits who assist them in the accomplishment of their devilish endeavors. Among the Yoruba Traditional people in South-West Nigeria are black medicine-men who use sorcery to harm their perceived enemies. The sorcery they use includes what they refer to as Asasi (black medicine which is employed or used against one with the intention of harming one), Ironsi (charm prepared to send or transmit something to a person to harm or kill him), efun (black magic prepared to bewitch someone and make him act contrary to his intention), Apeta (invocation shooting) etc. Dopamu, a leading authority in Yoruba Traditional Religion, giving insight into how a kind of Apeta is prepared writes inter alia: A boiled herbal concoction (agbo) in which other magical objects are mixed is prepared. The sorcerer then utters an incantation invoking the soul of the victim. It is believed that when the name of the victim is called, he hears it and answers, even if he is in a deep sleep. As he answers, his soul comes directly into the Agbo which is then seen staring at the sorcerer. With his club, he quickly smashes the pot or calabash in which the preparation is put, and breaks it into pieces. The victim at home will be affected , and he may die as a result. This procedure is called apepa that which is called and killed.15 In all cases, the mysterious manner that the sihr works is largely as a result of the involvement of spirits/demons. Spirits and demons are a category of creatures that are imbued with certain powers such as swift movement and invisibility both of which afford them the opportunity of performing mysterious feats and assisting in boosting the efficacy of sorcery.16 5 Role and Tasks of Yoruba Muslim Clerics in South-West Nigeria

Among the Yoruba people are Muslim clerics who play dual role in their bid to eradicate evil or at least reduce the rate of its perpetration to the barest minimum; they double as both preachers against perpetration of evil and exorcists of victims of evil attack.

The Yoruba Muslim clerics, using variety of media such as write ups, recorded speeches and lecture series, often speak against the various evils and human wickedness noticeable among the Yoruba people. There are instances when the theme of Friday sermon delivered by these clerics to their congregations in mosques center on evil and its consequences. Quranic verses and sayings of the Prophet are often used as references. Through such efforts, the Muslim clerics have been able to touch the lives of some evil doers and make them turn new leaf. As earlier observed, the evil perpetrated may either be physical or spiritual. The spiritual evils are often perpetrated with the assistance of demons. The role played by the Muslim clerics commonly referred to as Aafas is that their assistance is often solicited to drive away the demon and dispel such spiritual attacks. In South-West Nigeria, there are quite a sizeable number of the Muslim Aafas who have taken deliverance of victims of spiritual assaults as vocation. By the means of exorcism and other spiritual efforts, they have been able to successfully rescue victims of spiritual attacks.17 Some of the clerics employ orthodox means such as placing the right palm directly on the head of the victim and reciting Chapters and verses of the Quran called Ayatu r- Ruqyah (Verses of exorcism) into the right ear of the patient. We have, in two separate works namely: Evil Eye and Sorcery;18 and Demonic Possession: An Islamic Antidote,19 described how victims of spiritual assaults are treated by the means of Quranic recitations, prayers and ritual bath. We have also in another paper dwell extensively on the position of orthodox Islam on bathing exorcism.20 Apart from the methods described in these works which are considered the most orthodox because they are traceable to the Prophet, the descriptions given underneath are also considered by the Yoruba Muslim clerics as orthodox and efficacious: The patient is made to sit on a mortar carrying a copy of the Quran on his head while suratu Yasin (Q.36) is read on him four times with Suratul Falaq (Q.113) and Nas (Q.114). Then, fresh odundun leaves are squeezed while the juice and zaytun (olive oil) are applied on the fontanel of the sick. Then Suratu z- Zilzalah (Q.99) is read repeatedly on his head. In another formula, the verse of the throne (Ayatu l-Kursiyy) (Q.2:255) and the first four verses of Suratu l-Jinn (Q.72) are written in the form of hantu (66times). Fresh ajeobale leaves are then squeezed in a bowl carried by another person (which must not touch the ground). The hantu is then washed with the juice of the leaves, still without allowing the plate to touch the ground. This is given to the sick to drink.21 There are however some other Yoruba Muslim clerics in South-West Nigeria who employ Nushrah which is a form of exorcism in which a sick person whose sickness is believed to be of sorcerous origin is treated using other sorcerous means.

Some of such sorcerous means include use of magical items that may involve incantations, homage paying to the elders, appeasement to higher power etc. This crop of clerics argue in defense of the practice based on the remark made by one prominent companion of the Prophet that whatever is beneficial cannot be forbidden and that it would not be wrong to treat sorcery by the means of another sorcery since such is done for the purpose of restitution. Here is an example of treatment method that has nushrah. To ensure total and complete cure from evil attack, incisions called gbere in Yoruba numbering twenty seven (27) altogether are marked on the patient in the following order: one on the right side of the face and another one on the left side. Twenty-one (21) on his fontanel. One on the right side of his chest and another one on the left side. Two on his back; one on the left side and the other on the right side. Then some prayers involving the recitation of certain portions in Suratu l- Jinn (Q.72), Yasin (Q.36), Safat (Q.37) are made for him. His relatives are asked to buy a sheep of any color that has never delivered a baby. This is slaughtered and the left thigh used in preparing aseje (cook to eat concoction) for the patient. The remaining parts are distributed to the needy. The patient is made to eat the aseje for a period of between ten to twenty days or more till it is finished. In addition, black soap mixed with some ingredients is also be prepared for the patient to bathe with always. The soap is prepared by grinding together Tude leaves and tuber, Ope tuber, Imu tuber. All are mixed with the black soap. The soap may also be prepared by using the crown (ogbe) on the head of cock, which is first rubbed on the body of the sick and then cut into seven pieces. It is then mixed with red oil and black soap. In addition, dry lapalapa leaves are also burnt together with a whole alligator pepper (atare). They are also mixed with the black soap. Before bathing with the soap, the following incantation is to be chanted by the sick: Agogo Igun (3x) Iwo lo sori kodoro Lo da ibi nu (3x) Ibi ti nbe lori emi

Lagbaja omo Lagbaja Ko re kuro loni Translation: The crown of vulture (3ce) It is you that is curve and throws away calamities (3ce). Remove the calamity that is on the head of x son of x today The patient is then taken to a stream or a crossroad where bathing exorcism which is repeated for three, seven or 21 days is performed for him.22 Then pomade is prepared for him to lick and rub his body with using one live tortoise and one live opipi hen. The two are burnt together to ashes and then mixed with Adin dudu and ori.23 The above treatment is considered by orthodox Muslim theologians as unorthodox because of the content which more or less resemble that of the Yoruba traditionalists. To the orthodox Muslim theologians, chanting incantation in which the power to cure the sick is attributed to other than Allah; and taking patients to a stream or a crossroad for bathing exorcism in the belief that the spirit in the stream or at the crossroad will heal the sick is considered un-Islamic and unorthodox. In any case, those who employ these methods are convinced of its efficacy in treating ailments of sorcerous origin. 7. Conclusion In the foregoing discussion, we have been able to show that like all other nations of the world, perpetration of evil and human wickedness is equally acknowledged among the Yoruba People of South- West Nigeria as a reality; and that sorcery is one of the forces of evil among them. The discussion has looked at the position of Islam on evil and human wickedness with the submission that Islam as a religion discourages it while it extols righteousness. To show that the perpetration of Evil is not restricted to the Yoruba Muslims alone in South-West Nigeria, but that it is common among Yoruba Christians and Yoruba Traditional worshippers too, the work cited few examples of sorcery used by three adherents. At the end, the efforts being made by the Yoruba Muslim clerics in South-West Nigeria at curbing and reducing the perpetration of evil and human wickedness to the barest minimum; and delivering victims of sorcery attack are also discussed albeit briefly.

Note and References 1. Awolalu J.O and Dopamu P.A, West African Traditional Religion (Ibadan: Onibonoje Press and Book Industries (Nig.) Limited, 1979), 79-80 2. Muhammad Salih Al- Uthaymin, Sharhu Arbain Hadith (Riyad, Saudi Arabia, Daruth thuraya, 2003), 267 3. S. Luqman Jimoh, Sharicah and the Rights of a Mujrim to Reformation and Rehabilitation: A case study of Zamfara State of Nigeria, Journal of Muslim Minority Affairs, Vol.31, No.1, (2011): 159 4. Muhammad al- Uthaymin, Fatawa arkani l- Islam (Riyad, Daru th tharya, 1423 A.H / 2003 C.E), 152. 5. Mustafa al Khan, et. al, Kitabu l- aqidati l-Islamiyyah (Syria, Ministry of Endowment, 1990)14. 6. Ash Shahawi, Al wiqayat wa l- Ilaj mina l- jinn wa sh Shaytan (Cairo, Al Maktabatu t tawfiqiyyah, n.d),123-126. 7. Abu Dawud, Sunan Abi Dawud (Syria, Daru l- Hadith,) Hadith 3907 8. E.O. Babalola, The Use of Ofo (Incantation) as an aspect of Traditional Medicine and Magic in Yorubaland, Journal of Arabic and Religious Studies, University of Ilorin, Dept. of Religions, (Dec. 2003) Vol.17, 106 9 M.U Chapra, Objectives of the Islamic Economic Order (London, The Islamic Foundation, 1979), 8 10. S. Luqman Jimoh, Contextualizing the Miraculous Feats of Infant Sherifdeen within the Islamic Theological Concept of Ajaib, ed., Transformation in Arabic and Islamic Studies in Nigeria- Sudies in Memory of Musa Ali Ajetunmobi, (Nigeria Association of Teachers of Arabic and Islamic Studies 2009), Vol. 6, No.1, 63-64 11. Majda Muhammad. Ash- Shahawi, Al-wiqayat wa l- Ilaj mina l- jinn wa sh- shaytan, Al- Maktabatu ttawfiqiyyah,146-148 12. S. Luqman Jimoh, Evil Eye and Sorcery, (Lagos, Jamciyyat Junud Dini l- Islamiyyah 2012), 68 13. Information obtained from Alhaji Isiaka of Ile-Ake Musulumi, Alujonu Iberu, Ifon on 23/7/12. He is aged 56 years 14. Information obtained from Elder John Joshua of Oke Itura, Ifon on 20/9/12. He is aged 69 years 15. P. Ade Dopamu, The Reality of Isasi, Apeta,Ironsi and Efun as Forces of Evil among the Yoruba, Journal of Arabic and Religious Studies, (University of Ilorin. Dec., 1987), 55

16. S. Luqman Jimoh, Demonic Possession: An Islamic Antidote (Lagos, Jamciyyat Junud Dini l- Islamiyyah 2012), 26-30 17. Some notable orthodox Muslim exorcists in South West Nigeria include: Alebiosu, Shafi. He is the Director of Ihyau s-Sunnah World-wide Nigeria limited, Marcaz Road, Agege, Lagos. He is aged 40 years; Oloje, Abdul Ganiy of Al Amanah Islamic Center, Oloje, Ilorin, Kwara State, He is aged 38yrs; Adeoye, Abdul Waheed of Obande Area of Modakeke, Osun State. He is aged 32yrs 18. S. Luqman Jimoh, Evil Eye and Sorcery (Lagos, Jamciyyat Junud Dini l- Islamiyyah, 2012) 19. S. Luqman Jimoh, Demonic Possession 20. S. Luqman Jimoh, ''The practice of written and bathing exorcism among Yoruba Muslim Aafas in Nigeria: A Theological Appraisal,'' The Islamic Quarterly, (The Islamic Cultural Centre, 2009) vol. 53 Number 2, 154-160 21. Alhaji Aliyy Alias Baba Ijesha of Adegbodu, Iwo released this formula on 12/9/12. He is aged 70 years. 22. Aafa Raufu Ogungbemi of Ile Eesarun, Ipetumodu released this formula on 12/9/12. He is aged 36 years. 23. This formula was given by Alhaji Adiatu Agboluaje of Ogbon-Idio, Ilesa on 151/9/12. He is aged 70 years.

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