How do people practice black magic? Surely it is up to Allah if any bad thing happens to us not the magician?

BLACK MAGIC%0D%0AQ What is the reality of jadoo (black magic)? Does it really have any%0D%0Aeffect on people? Many people resort to the use of ta'weez (amulets) to%0D%0Acounter the alleged effects of the jadoo. Is this permissible and does it%0D%0Ahave any effect?%0D%0A%0D%0AA Sihr (the Arabic term for jadoo or black magic) is a reality. In this%0D%0Aworld of cause and effect, Allah Ta'ala has placed various effects in%0D%0Avarious things. The effects become apparent only with the will of Allah Ta'%0D%0Aala. Hence just as poison has the effect of killing, and the antidote of the%0D%0Apoison has the consequence of countering its effects, so too does sihr have%0D%0Aits effect. At times the effects become apparent upon the person who is%0D%0Aafflicted and at times he suffers absolutely no harm. However to practice%0D%0Asihr is totally haraam and a major sin. If a person regards this practice as%0D%0Apermissible, it results in kufr.%0D%0ATo counter these effects one should resort to the recitation of various%0D%0Averses of the Qur'an (such as Surah Falaq and Surah Naas). The use of ta'%0D%0Aweez is not any ibadah (worship). It is simply a form of treatment and a%0D%0Atype of "alternative medicine." It is thus permissible to resort to it with%0D%0Athe following conditions: 1. Its use is for some permissible purpose (eg. to%0D%0Atreat an ailment, etc.), not for anything impermissible (eg. to cause harm%0D%0Ato anyone). 2. No words of kufr or shirk must be written therein. 3. The ta'%0D%0Aweez must not be regarded as having any independent effect. Rather, its%0D%0Abenefit is only with the will of Allah Ta'ala, as is the case with any other%0D%0Aform of medication.%0D%0AAt times people under the effects of sihr utter various things in a%0D%0Atrance-like state. To believe any such utterance, or to act upon what was%0D%0Aheard, is totally forbidden. Such statements are devoid of any truth. To%0D%0Aharbour suspicion or level accusations against people on the basis of such%0D%0Autterances is tantamount to slander, which is an extremely serious major%0D%0Asin.%0D%0AWhile sihr and its like is a reality and many are truly afflicted by it,%0D%0Ait is often made a scapegoat, even where it does not exist, for every%0D%0Atrivial thing. This is highly repugnant. It becomes a means of creating%0D%0Abaseless suspicion and breeding totally unfounded doubts on innocent people.%0D%0AOne should refrain from heaping the blame of every little thing on sihr.%0D%0AInstead one should ponder over the true reason of these problems. Many%0D%0Aproblems are the direct result of our sins. Furthermore, the home wherein%0D%0Athere is no salaah, recitation of the Qur'an, zikr, etc. will naturally be%0D%0Adevoid of barakah. At the same time the T.V., videos, music, photographs of%0D%0Aanimate objects, etc. are inviting the wrath of Allah Ta'ala and preventing%0D%0Athe entry of the angels into the home. Besides problems, what else can then%0D%0Abe expected. Such problems will not be solved by any ta'weez. The solution%0D%0Ais to refrain from sin, become obedient to Allah Ta'ala, recite Qur'an in%0D%0Athe home, and literally fling out the T.V., videos, music, etc. This will%0D%0Asolve the problems.%0D%0AOne more aspect in this regard needs to be rectified. Many people have%0D%0Amore trust upon the ta'weez than they have upon dua. This is an extremely%0D%0Adetestable attitude. The ta'weez is merely a form of permissible treatment%0D%0A(with the aforementioned conditions) whereas dua is a great Ibadah. One%0D%0Ashould therefore have greater conviction in dua. One should aquaint oneself%0D%0Awith the aspects that enhance the acceptability of dua and adopt them while%0D%0Aat the same time totally refrain from all such things that become an%0D%0Aobstacle for the acceptance of duas.%0D%0AThe same is the case with aamils (those who treat people afflicted by%0D%0Asihr, etc.). Having the ability to treat people by means of ta'weez, etc. is%0D%0Anot directly linked to being pious or religious. Just as there are pious%0D%0Adoctors as well as irreligious ones, likewise there are some very pious%0D%0Asaintly aamils and many extremely unscrupulous ones also. If one requires%0D%0Athe treatment of an aamil, one should be careful in one's choice. At the%0D%0Asame time the aamil should not be regarded as anything more than a doctor.%0D%0ANeither can he cure one nor does he know the unseen. One's conviction should%0D%0Abe on Allah Ta'ala ONLY. Shifa (cure) comes from Allah Ta'ala ONLY.%0D%0A%0D%0AAl-Haadi vol.2