Sihr and the Yoruba

7/27/2019 Sihr and the Yoruba

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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

[email protected]

Abstract

The Yoruba Muslims in South-West Nigeria, more often than not, solicit the assistance of Muslim clerics commonlyreferred to as Aafas in solving most problems they are confronted with. Findings have shown that such problems referred tothe 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 oralinterviews. The interviews reveal that most calamities and untoward happenings experienced by the people in the study areahave Sihr as their fount. The study therefore concludes that Sihr is a reality and a force of evil among the YorubaMuslims in South-West Nigeria; and that Yoruba Muslim clerics play vital roles in curbing its menace.

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


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1. Introduction

Belief in the reality of sorcery called sihr in Islamic theological parlance is commonly upheld among the Yoruba people ofSouth-West Nigeria to the extent that most evil sufferings are attributed to one form of sihr or another- a trend which haschallenged the Yoruba peoples belief in destiny. Belief in destiny (Ayanmo) is one of the articles of faith in the YorubaTraditional Religion.1 The belief is that whatever happens to one (be it good or bad) has been destined. But beyond thetheory of Ayanmo, the Yoruba people believe that there could be remote causes in the form of sihr for the vicissitude of lifeand 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 sorcerersare Yoruba traditional worshippers, some others profess Islam and Christianity. The evils and human wickedness that thesorcerers mete out to their victims include driving them to madness; stealing their money and other valuable properties; andcausing 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 Islamon the practice of sorcery and the roles of Muslim clerics in South- West Nigeria in the reduction of evils especiallythose 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 othersshould know of.2 This definition, though simple, gives vivid insight into what constitute evil. However, the definitionwould 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 byothers when committing any evil act. However, the situation in the contemporary time is such that people perpetrate evilacts 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 isnothing 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 fornicationetc. For murder, the capital punishment called hadd in the Sharicah (Islamic Law) parlance is death penalty. Adulteryattracts 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 wouldbe realized that the stipulated punishments for evil perpetrators are not only retributive but are also of deterrent andreformative value.3This explains the reason why crime rate, evil perpetration and human wickedness are relatively low insocieties where the Islamic law is operative.

To further discourage perpetration of evil and encourage virtuous deeds, manifold recompense is promised the virtuous. TheQuran says: Whosoever does an act of righteousness shall be rewarded in ten manifolds (Quran 6:160).


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3 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 ofspell or charm that has effects on the minds, senses and body; or that robs the brain of its functions; or used to bring aboutlove 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 Ar-Razi, a situation whereby the assistance of demons is sought to bring about some seemingly prodigious feats is consideredin Islamic theology asSihr .6 The Prophet has identified tying and blowing on knots (i.e.witchcraft) as a form ofSihr.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 ofinfidelity. Verse 102 of Chapter 2 is often cited as basis for their submission. Another argument advanced by the Muslimscholars 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 sorcerymisleads men by giving false impressions about himself and attributing some of the unique and exclusive Attributes ofAllah to himself.10 Sorcery therefore, if viewed critically, is antithetical to the objectives of Islam; and according to theQuran, 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 ofKufr(infidelity) especially if it involves usingjinns 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 religionspracticed in the country namely Islam, Christianity and Yoruba Traditional Religion. As true of other peoples of theworld, there are among the Yoruba those who learn black arts in the form of sorcery and magic for devilish ends. Sorcery canbe used to kill, cause accidents, illnesses, disruption in business, mental derangement, ill luck, hatred, separation betweenhusband and wife etc. Though none of the three religions professed by the Yoruba people teaches or encourages evil acts, yetsome 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 orintroduction 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 tocarry out the evil act.12 The traditionalists do not have any written scripture but through oral traditions, different itemsthat 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 anysort of harm on perceived enemies. Any of these two Chapters may be written with black ink on wooden black slate while allthe 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


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such as Iblis, Shaytan or any other wicked demon whose name is known by the sorcerer. This is then washed with coconutwater 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 thepreparation 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 un-explicable 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 thecircumstances surrounding their revelation. Chapter 105 of the Quran in its own case chronicles the story of Abrah, theYemens viceroy who attempted to destroy the Holy Mosque (Kacbah) in Mecca and how, instead, he was destroyedalong 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 Henot 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 strawseating up.

Chapter 105 was revealed concerning Abu Lahb, an uncle and avowed enemy of Prophet Muhammad who in response tothe Prophets call pointed at him and cursed him saying: Is it for this purpose you have summoned us; May you perishO 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 wealthand 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; theyare rather chronicled to give information about past events in history and teach lessons on the evil consequences of pitchingtent against God and His chosen ones. Because the two Chapters dwell on the subject of perdition and destruction, theyare 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 consideras 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 outof awe for these Names. All creatures also bow down for their greatness JEHOVAH,AZALIYU, YESILI, ZAWALI, WALAMU-YASALI). I command allyou spirit that serve these names that you all come together and carry out my wish. I compel you to


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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 adversariesand the kind of calamities that the caller wishes to befall him are mentioned. The process should notbe 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 followersevil acts and wickedness. He was known to have helped cast out demons from the bodies of the possessed while he also healedthe sick and relieved the afflicted of their afflictions. The set of Yoruba Christians who use the above formula to perpetrateevil do so in consideration for its contextual meaning and by invoking evil spirits who assist them in the accomplishment oftheir devilish endeavors.

Among the Yoruba Traditional people in South-West Nigeria are black medicine-men who use sorcery to harm theirperceived enemies. The sorcery they use includes what they refer to asAsasi (black medicine which is employed or usedagainst one with the intention of harming one), Ironsi (charm prepared to send or transmit something to a person to harm orkill him), efun (black magic prepared to bewitch someone and make him act contrary to his intention), Apeta (invocationshooting) etc.

Dopamu, a leading authority in Yoruba Traditional Religion, giving insight into how a kind ofApeta is prepared writesinteralia:

A boiled herbal concoction ( agbo) in which other magical objects are mixed isprepared. The sorcerer then utters an incantation invoking the soul of the victim. It isbelieved 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 theAgbo which is thenseen staring at the sorcerer. With his club, he quickly smashes the pot or calabash inwhich the preparation is put, and breaks it into pieces. The victim at home will beaffected , and he may die as a result. This procedure is calledapepa that which iscalled 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 ofwhich 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 ofits perpetration to the barest minimum; they double as both preachers against perpetration of evil and exorcists of victims ofevil attack.


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The Yoruba Muslim clerics, using variety of media such as write ups, recorded speeches and lecture series, often speakagainst the various evils and human wickedness noticeable among the Yoruba people. There are instances when the theme ofFriday sermon delivered by these clerics to their congregations in mosques center on evil and its consequences. Quranicverses 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 withthe assistance of demons. The role played by the Muslim clerics commonly referred to as Aafas is that their assistance isoften 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 ofspiritual assaults as vocation. By the means of exorcism and other spiritual efforts, they have been able to successfullyrescue 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 recitingChapters 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 andDemonic 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 andzaytun (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 ofSuratul-Jinn (Q.72) are

written in the form ofhantu (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.


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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 forthree, 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 withAdin dudu andori.23

The above treatment is considered by orthodox Muslim theologians as unorthodox because of the content which more or lessresemble that of the Yoruba traditionalists. To the orthodox Muslim theologians, chanting incantation in which the powerto 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 anycase, 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.


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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 aMujrim 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 ofOfo (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 ofAjaib, 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 t-

tawfiqiyyah,146-148

12. S. Luqman Jimoh, Evil Eye and Sorcery, (Lagos, Jamciyyat Junud Dini l- Islamiyyah 2012), 68

13. Information obtained from Alhaji Isiaka ofIle-Ake Musulumi,Alujonu Iberu, Ifon on 23/7/12. He is aged 56 years14. 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


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Sihr and the Yoruba