Story - , Moons Peak [FINISHED]- Wolf Eyes (chapter 12)

AFTER THE QUARTER MILE marathon I'd just exhausted my body through, I
could just make out the logwood house from across the field.
By now it had to be at least six o'clock in the morning, because the
sun had peered through the clouds, painting the sky a pinky orange
tinge.
I silently hoped someone was awake…or home for that matter. God, I'd
die ifI found out no one was home, it'll make my mini marathon I'd
just put my legs through completely worthless.
Seeing smoke trailing from the chimney, however, made me sigh in
relief. Someone had tobe awake.
In fact, I remembered Aretha Heins had always been an early bird, and
a preference for waking up early just to bake bread, while Satchel and
I would sit in front of the hearth. Sipping on a hot chocolate until
we had the privilege of honing inon the sweet taste of the homemade
bread.
I could almost smell it from my memories. Shaking of my reverie, I
felt a weird feeling crawling in my stomach.
The closer the logwood house got, the faster my heart started beating,
and I found myself nervous all of a sudden thinking about Satchel.
Actually, my sudden nervousness made me want to rethink my decision
and want to crawl back into the carriage, because I wasn't sure what I
was going to say to him once I saw him.
Would he be happy I stayed? Or will he reject me like he'd done when
Itried to kiss him? I flinched, not wanting to go down that path.
Despite the unnerving butterflies swarming in my stomach, my feet
refused to stop and urged me forward until I reached the gate that
lead to the front yard.
I stopped in front of the porch to catch my breath,and before I got
the courage to knock on the door. I caught somethingmoving in my
peripheral.
The movement was so fast, that it was almost impossible to detect. I
narrowed my eyes.
What the hell was that? My mind exclaimed.
I was a knock away from help, but my legs found movement and so I
decided to follow the edge of the house to the backyard and
found…nothing.
I wasn't sure if 'nothing' was a good sign or bad sign, but something
was here, I could feel it.
I surveyed the area, frowning at the axe that was stuck in the stump,
and a pile of cut wood lying forlornly beside it. As if Satchel had
been at work, cutting kindling just mere seconds ago.
I was startled from the slight crack of a twig, and I whipped my head
toward the pine trees that marked the backyard boundaries.
My eyes narrowed at the trees, and I swear I could make out a pair of
startling green eyes staring through the branches of pine needles.
They were camouflaged to the point where they blended in, but the slow
movement of a blink reassured me of my earlier thought that they were
in fact eyes. But notjust any eyes, they were the eyes of an animal.
Wolf eyes.
As soon as my mind summoned the thought, my heartbeat amped up, and I
wasn't sure if running was the best thing to do when confronted by an
animal, neither was looking straight into its eyes.
I wasn't a hundred percent sure, but I was betting my life that that
animal was the same animal that had attacked me from the other night.
Just judging from the color of its piercing gaze.
I wanted to run and scream, but something willed my voice box to
close, it was almost impossible to breath.
Deciding not to run, and give it any reason to chase me, I froze.
Hoping to God, that the animal would spear my life, evenif it was the
last thought I'd get, I didn't want to die this way.
I'm not going to die this way. My thoughts stated, and I almost
believed it, until it moved out of its hiding place.
I watched it stalk toward me, in a predatory gait sograceful I was
awestruck.It was beautiful and the most terrifying thing I'd had to
witness.
Not just the way it walked, but looked too. The silky black fur was so
remarkably brilliant; it shimmered from the early morning glow, every
time a paw pounded the earth.
One foot in front of the other, as it slowly neared.It had something
in its mouth but I couldn't make out what it was at this point. He
could have had a human head in its mouth for all I knew.
Or about to have one. I stifled a squeal at my thoughts and silently prayed.
Squeezing my eyes shut for emphasis, and I braced myself for whatever
was coming. I could hear my teeth grinding. Or was that the animals
teeth? I wasn't sure.
And the slight pant I remember from the time it attacked me. I could
feel it closer now, and the hairs in the nape of my neck started to
protest.
Oh God! I'm so dead! I flinched, feeling something on my hand. I frowned.
Just as I thought my death had come, I felt a sticky wet sensation on
the back of my hand, andso I peeled one eye open to investigate.
And to my astonishment Ifound the beastly animal licking me.
I didn't know what to do,so I let it. It tugged me bythe sleeve, and I
frownedat it. It looked up me with those light green eyes, and tugged
again.
"I can't...I don't know what you want me to do." I was surprised to
have found my voice. It tugged again and I realized the animal wanted
me to sit.
"Sit? You want me to sit?"He tugged me lower, as ifto say yes, so I
complied, kneeling on the ground.
The black beast sat on its haunches in front of me and stared
attentively. I still felt a little shaky, but the fact that it wasn't
staring at me like a meal, was a little comforting I guess.
I frowned at the thing I had seen in his mouth, and it wasn't a human
head (thank god!), but instead it was a green rag of something.
The wet sloshes of goulash made it impossible to know what, and I
wanted to squeal when the animal placed the thing on my lap.
I raised my eyebrows at it, realizing what it was as I noticed the
silky expensive fabric that wasonce a piece of my green blouse.
It nudged me to take it, and I reluctantly held it up to him and smiled.
"Thanks…for returning the rest of my blouse." I scoffed, not sure what
else to say. Was this somekind of peace offering or something?
It licked me again, and I finally relaxed…a little. Since it was clear
the animal wasn't going to bite my head off…well yet anyway.
Minutes passed, and I found myself being reacquainted with the animal,
petting it slightly on the head, but not pushing it by leaving my
hands near its muzzle.
After all, I intended on keeping my fingers, and any of my body parts
for that matter.
Though he seemed to like it, so I kept doing it. Petting him absent
mindedly. I was so lost in thought, that I squealed when I felt the
slick feeling of the animals tongue as he licked my cheek.
My eyes were wide, and I was about to cuss, when Icould make out the
weird way its jaws were set. Like it was smiling at me.
A wolf can smile?
I smiled raising my eyebrows.
"You do know, it's kinda rude to lick a girl on the first date?" I
teased, and Iheard a rumble coming from its chest, doing its best to
sound what I thought was a wolf-like chuckle. I was laughing too.
I marveled at his eyes though, as they stared unblinkingly into my
soul. So familiar, yet I've never seen anything like them.
Besides Satchel's, he had amazing eyes too. I sighed at the mere
thought of him. I wish Satchel were here with me. I let my fingers run
over the soft fur of the wolf, and smiled.
"You're beautiful you know that? I wish you were mine." I whispered.
The wolf lay its head on my lap, and the simple gesture felt like it
was agreeing. Then I chastised my thoughts for my absurdity. Of
course, this wolf was not mine to own. It probably had a family to go
back to anyway.
I flinched as soon as its ears perked up, and his eyes were on the fading moon.
"What's wrong?" I asked, as I followed its stare.
And just like that, the animal leapt up and raced toward the forest,
until the wolf was completely swallowed upby pine needles.
He was gone.

Jinn, witchcraft and the evil eye - , Sihr and its types

Is sihr (magic, witchcraft) real? Does it have any effect? What are its types?
Praise be to Allaah.
Praise be to Allaah and blessings and peace be upon the Messenger of
Allaah, and his family and companions and those who follow his
guidance.
Sihr is a serious crime and is one of the kinds of kufr. It is one of
things with which people have been tested, in the past and currently,
among the nations of the past, during the Jaahiliyyah and in this
ummah. The more ignorance increases, the less there is knowledge and
awareness of faith, the less attention the authorities pay to this
matter - the more the practitioners of sihr and trickery increase and
spread in the land, to take the people's wealthand confuse them and do
other things. When knowledge prevails and faith increases, and the
Islamic authorities are powerful, the number ofthese evil people
shrinksand they move from oneland to another, seeking a place where
their falsehood will be accepted and they will be able to engage in
their trickery and corruption.
The Qur'aan and Sunnah have described the kindsof sihr and the rulings
on these matters.
Sihr is so called because its means are hidden or secret, and because
the practitioners of sihr dealwith things in secret which enable them
to perform illusions to confuse the people and deceive their eyes, and
to cause them harm or steal their money, etc., ina secretive manner so
that in most cases nobody realizes what is happening. Hence the last
part of the night is called sahar, because at the end of the night
people are unaware andthey do not move about much. And the lungs are
also called sahr, because they are hidden inside the body.
According to sharee'ah, the meaning of sihr is what the magicians do
to delude and confuse people, so that the one who is watching thinks
that it is real when in fact it is not. As Allaah said concerning the
magicians of Pharaoh (interpretation of the meaning):
"They said: 'O Moosa! Either you throw first or we be the first to throw?'
Moosa said: 'Nay, throw you (first)!' Then behold!their ropes and
their sticks, by their magic, appeared to him as though they moved
fast.
So Moosa conceived fearin himself.
We (Allaah) said: 'Fear not! Surely, you will have the upper hand.
And throw that which is in your right hand! It will swallow up that
which they have made. That which they have made is only a magician's
trick, and the magician will never be successful, to whatever amount
(of skill) he may attain.'"
[Ta-Ha 20:65-69]
Sihr may involve things that the magician does when tying knots on
which he blows, as is referred to in the Qur'aan (interpretation of
the meaning):
"And from the evil of those who practise witchcraft when they blow in
the knots"[al-Falaq 113:4]
And it may involve other things which they manage to do through the
shayaateen (devils), so they do things that may affect a man's reason
or make him sick;they may cause division between a man and his wife,
resulting in her looking ugly to him, or by making her hate her
husband or be put off byhim. This is blatant kufr as the Qur'aan
states. Allaah says (interpretation of the meaning):
"They followed what theShayaateen (devils) gaveout (falsely of the
magic)in the lifetime of Sulaymaan (Solomon). Sulaymaan did not
disbelieve, but the Shayaateen (devils) disbelieved, teaching men
magic"
[al-Baqarah 2:102]
Allaah informs us that they (the shayaateen) committed kufr by
teaching men magic. Then He says (interpretation of the meaning):
"and such things that came down at Babylon to the two angels, Haaroot
and Maaroot, but neither of these two (angels) taught anyone (such
things) till they had said, 'We are for trial, so disbelieve not (by
learning this magic from us).'"[al-Baqarah 2:102]
Then Allaah says (interpretation of the meaning):
"And from these (angels) people learn that by which they
causeseparation between man and his wife, but they could not thus
harmanyone except by Allaah's Leave"[al-Baqarah 2:102]
i.e., this magic and any harm that results from it is subject to the
prior decree and will of Allaah, for our Lord cannot be overwhelmed
and nothing can happenin His Dominion against His Will. Nothing
happens in this world or in the hereafter except by His prior decree
and His great wisdom, as He wills. So some people may be tested by
sihr, and others may be tested by sickness, or by being killed...etc.
Allaah is All-Wise in all that He wills and decrees, and inall that He
prescribes for His slaves. Hence Allaah says (interpretation of the
meaning):
"but they could not thus harm anyone except by Allaah's Leave"
[al-Baqarah 2:102]
i.e., by His universal (kawni) will and decree, not by His legislative
(shar'i) will [i.e., He wills that it should happen but He does not
enjoin itand He is not pleased by such actions]. For sharee'ah does
not allowsuch things, indeed it forbids them, but by His universal
leave He already knows and has already decreed that So and so will do
sihr, and that So and so will be affected by sihr, just as He already
knows and has already decreed thatSo and so will be killed, or
afflicted with a certain sickness, or will die in a certain land,
andwill receive such and such provision, or will berich or poor. All
of that happens by the will and decree of Allaah, as He says
(interpretation of the meaning):
"Verily, We have created all things with Qadar (Divine Preordainments
of all things before their creation as written in the Book of Decrees
Al-Lawh Al-Mahfooz)[al-Qamar 54:49]
"No calamity befalls on the earth or in yourselves but it is
inscribed in the Book of Decrees (Al-Lawh Al-Mahfooz) before We bring
it into existence. Verily, that is easy for Allaah"
[al-Hadeed 57:22]
The evils that come at the hands of the magicians or others do not
happen because our Lord is ignorant, for He knows all things and
nothing at all is hidden from Him, as He says (interpretation of the
meaning):
"Verily, Allaah is the All-Knower of everything"[al-Anfaal 8:75]
"that you may know that Allaah has power over all things, and that
Allâh surrounds all things in (His) Knowledge"[al-Talaaq 65:12]
So Allaah knows all things, and nothing happens in His Dominionthat
He does not will, butHe has perfect wisdom and good aims in whatever
He decrees should happen to peopleof honour or humiliation, losing or
gaining power, sickness or health, magic and other things.
Everything that happens to people happens by the will of Allaah and in
accordance with His prior decree. These magicians may perform their
illusions, as stated in the aayah quoted above (interpretation of the
meaning):
"They said: 'O Moosa! Either you throw first or we be the first to throw?'
Moosa said: 'Nay, throw you (first)!' Then behold!their ropes and
their sticks, by their magic, appeared to him as though they moved
fast. [Ta-Ha 20:65-66]
It appeared to the onlooker as if these sticks and ropes were snakes,
moving fast in the valley. They were only sticks and ropes, but the
magicians, through what they had learned, made what theydemonstrated
before the people look different in their eyes to what it really was.
Allaah says (interpretation if the meaning):
"by their magic, appeared to him as though they moved fast"
[Ta-Ha 20:66]
And in Soorat al-A'raaf Allaah says (interpretation of the meaning):
"He [Moosa] said: 'Throw you (first).' So when they threw, they
bewitched the eyes of the people, and struck terror into them, and
they displayed a great magic" [al-A'raaf 7:116]
But in fact their sticks and ropes did not change; it was the
people's sight which changed because of the sihr, so they thought they
were snakes, because of the illusion brought about by the magicians.
Some people call this taqmeer, which is when the magician does things
to make a person not sense reality as it really is, so his eyes do not
see what is really there and things may be taken from his shop or his
home without him realizing it, i.e., he does not know what is really
happening. So he may see a rock as a chicken or as an egg, and so on,
because reality has beenchanged in his eyes because of the
confusionwrought by the magician, and because his eyes have been
bewitched. There are things that the magicians do with certain
substances to make people's eyes not see what is really happening.
This is the kind of magic which Allaah describes as "great" [i.e.
serious, powerful] in Soorat al-A'raaf (interpretation of the
meaning):
"... So when they threw, they bewitched the eyes of the people, and
struckterror into them, and they displayed a great magic" [al-A'raaf
7:116]
From Majmoo' Fataawaa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh
al-'Allaamah 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him),
p. 65

Jinn, witchcraft and the evil eye - , Should the one who hasbeen affected by witchcraft see the one who put the spell on himduring the ruqyah?

When someone is sick because of sahr (magic)and he does ruqueyah, is
it possible, when the man who readthe Coran, that the sick sees who
did the sahr to him and how it was done? Some people say that what the
sick sees during ruqueyah can be right but it can be also wrong.Those
people say that if someone accuse someone else then he has to do tawba
becausehe accuse someone who maybe didn't do anything.Are those people
right? Please answer my question because a lot of people have problems
because of this.
Praise be to Allaah.
What people have told you, that the one who has been affected by
witchcraft should see the one who put the evileye on him or put a
spellon him, may or may not be true. It is not correct to accuse an
innocent person of using witchcraft against the victim. What the
victim sees during the ruqyah cannot be taken as being correct for
sure, rather what usually happens is something imaginary from the
Shaytaan that is aimed at stirring up enmity andhatred among people.
So we should not pay any attention to it. But even though, according
to sharee'ah, such thingscannot be relied on, thatdoes not mean that
we should not take precautions against those whom it is feared may
cause harm throughwitchcraft or the evil eyeetc, without that implying
any accusation without proof or causing any feeling of enmity.
This accusation is very serious because it may be tantamount to an
accusation of kufr, and not just an accusation of causing harm. That
is because the practitioner of witchcraft is either a kaafir or an
evildoer. The ruling varies according to the way in which he practices
witchcraft.
Shaykh Ibn 'Uthaymeen said in his commentary on the hadeeth, "Avoid
the seven things which doom a person to Hell: associating others with
Allaah, witchcraft…":
The word sihr (witchcraft) is one of theactions that doom a person to
Hell. The apparent meaning of the words of the Prophet SAWS (peace and
blessings of Allaah be upon him) is that it makes no difference if
that is done through the devils or by means of medicines and potions.
Because if it is done through the devils, that can only be done by
associating them in worship with Allaah, which comes under the heading
of shirk (associating others with Allaah). If it is other thanthat, it
is also a major sin, because witchcraft isone of the worst crimes that
can be committed against the sons of Adam. It adversely affects the
spiritual and worldly affairs of the victim, and causes him anxiety,
thus making him like an animal. Indeed it is even worse than that,
because animals were created like that, but if a human being is
diverted from his true, sound nature, this causes hardship and anxiety
to an extent which only Allaah knows. Hence witchcraft comes second
only to shirk in this list of grave sins.
Al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 2/287.

Jinn, witchcraft and the evil eye - , Is there any virtue or distinction for one who dies as the result of witchcraft?

I have a colleague whose grandmother died as the result of witchcraft,
after three years of being bewitched. They tried to treat her but to
no avail. My colleague is asking me whether her death isnormal or
whether thereis any virtue or anything that distinguishes a person who
dies as the result of witchcraft?.
Praise be to Allaah.
After researching the matter, we could not find any evidence or report
which indicates that there is any special virtue for one who dies as
the result of witchcraft, except that if the victim of witchcraft
bears this calamity with patience, he will have the reward of those
whoare patient, and what a great reward that is. Allaah says
(interpretation of the meaning):
"Only those who are patient shall receive their reward in full,
without reckoning"
[al-Zumar 39:10]
"And certainly, We shall test you with something of fear, hunger, loss
of wealth, lives and fruits, but give glad tidings to As- Saabiroon
(the patient).
156. Who, when afflictedwith calamity, say: 'Truly,to Allaah we belong
and truly, to Him we shall return.'
157. They are those on whom are the Salawaat (i.e. who are blessed
andwill be forgiven) from their Lord, and (they are those who) receive
His Mercy, and it is they whoare the guided ones"
[al-Baqarah 2:155-157]
The Prophet (peace and blessings of Allaah be upon him) said: "The
greater reward comes with the greater trial. When Allaah loves a
people He tests them; whoever accepts that will earn divine
pleasureand whoever is discontent with that will earn divine wrath."
Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031; classed as saheeh by
al-Albaani in Saheeh al-Tirmidhi.
And he (peace and blessings of Allaah be upon him) said: "Calamities
will continueto befall the believing man and woman in regard to
themselves, their children and their wealth, until they meet Allaah
with no sins on them." Narrated by al-Tirmidhi, 2399; classedas saheeh
by al-Albaani in Saheeh al-Tirmidhi.
Al-Bukhaari (5653) and Muslim (2576) narrated that 'Ata' ibn Abi
Rabaah said: Ibn 'Abbaas said to me: Shall I show you a woman from
among the people of Paradise?" I said, "Yes." He said: "Thisblack
woman came to the Prophet (peace and blessings of Allaah be upon him)
and said, 'I suffer from epilepsy and I become uncovered. Pray to
Allaah for me.' Hesaid, 'If you wish, you may bear it with patience
and Paradise will be yours, or if you wish I will pray to Allaah to
heal you.' She said, 'I will be patient.' Then shesaid, 'But I become
uncovered; pray to Allaah for me that I will not become uncovered.' So
he prayed for her."
It should be noted that witchcraft is something real, and it may lead
to the victim becoming sick, and may even kill him.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: In
sharee'ah, witchcraft is divided into two kinds:
1 - Spells and incantations, i.e., recitations and unclear words by
means of which the practitioner of witchcraft is able to use the
devils to do whathe wants of harming his victim. But Allaah says
(interpretation of the meaning):
"but they could not thus harm anyone except by Allaah's Leave"
[al-Baqarah 2:102]
2 - Medicines and potions that affect the body, mind, will and
inclinations of the victim, so that he turns away from a person or
inclines towards him or her.
So they make a man incline towards his wife or towards another woman,
so that he becomes like a dumb beast that she can lead wherever she
wants. Or they make the opposite happen.
They affect the victims physically by weakening him little by little,
until he dies.
Or they make him imagine things to be other than they really are.
Their affect on his mind may go so far as to makehim insane - Allaah forbid.
End quote from Sharh Kitaab al-Tawheed, 2/5.
The victim may attain the reward of the martyr, if the witchcraft
leads to him suffering a stomach disease, the plague or pleurisy, or
it leads to a woman dying in pregnancy. Ahmad (23804), Abu Dawood
(3111) and al-Nasaa'i (1846) narrated that the Prophet (peace and
blessings of Allaah be upon him) said: "What do you think martyrdom
is?" They said: "Being killed for the sake of Allaah." The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: "Martyrdom
is seven things besides being killed for the sake of Allaah, The one
who diesof the plague is a martyr;the one who dies by drowning is a
martyr; the one who dies of pleurisy is a martyr; the one who dies of
a stomach disease is a martyr; the who dies by burning is a martyr;
the one who dies beneath a collapsed wall or building is a martyr; and
the woman who dies in pregnancy is a martyr." This hadeeth was
classedas saheeh by al-Albaani in Saheeh Abi Dawood.
It says in 'Awn al-Ma'bood:
... "the one who dies by drowning" - if his journey was for a
permissible purpose. "The one who dies of pleurisy" - this refers to
ulcers or abscesses which a person gets in his side, then they open
and the pain ceases at the time of death; its signs include pain
beneath the ribs and difficulty in breathing accompanied by fever and
coughing. "The one who dies of a stomach disease" - this refers to
diarrhoea or dropsy, or pain in the stomach. ...
"the woman who dies inpregnancy" - al-Khattaabi said: this means, if
she dies with a child in her womb. End quote.
And Allaah knows best.