It is not permissible to treat witchcraft with witchcraft

 

It is not permissible to treat witchcraft with witchcraft, rather witchcraft is to be treated by means of the Holy Qur’aan and du’aa’s that have been narrated from the Prophet (peace and blessings of Allaah be upon him) and permissible remedies. As for witchcraft, it is kufr and apostasy, and puts one beyond the pale of Islam. It is not permissible to engage in it or to go to a practitioner of witchcraft seeking a cure.  The Prophet (peace and blessings of Allaah be upon him) was asked about al-nashrah, which is undoing a spell or treating witchcraft. He said: “That is the work of the shaytaan.” Narrated by Abu Dawood (3868) and classed as saheeh by al-Albaani.Ibn al-Qayyim said in Fataawa Imam al-Mufteen (p. 207, 208):

Al-Nashrah means undoing a spell that has been cast, and is of two types: one of which is undoing the spell by means of another spell. This is the one that is the work of the shaytaan, because witchcraft is his work, so the one who does the nashrah and the one for whom it is done draw near to him by means of things that he likes, and so he cancels out what he did to the one on whom the spell was cast. The second type is nashrah by means of ruqyah, ta’awwudhaat (prayers seeking refuge with Allaah) and permissible du’aa’s and remedies. This is permissible and is in fact mustahabb. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Qawl al-Mufeed (2/70):

In this hadeeth the Messenger (peace and blessings of Allaah be upon him) stated the ruling on nashrah (undoing spells) and stated that it is the work of the shaytaan, so it goes without saying that it is haraam. Rather this is more emphatic than saying that it is haraam, because connecting it to the work of the devils implies that it is abhorrent and repulsive, so it is haraam. End quote.

After reading this clear statement from the Messenger of Allaah (peace and blessings of Allaah be upon him), there is no room for the opinion of anyone else, no matter who he is. It is not permissible to suggest that there is a dispute on an issue between the Messenger (peace and blessings of Allaah be upon him) and any scholar or faqeeh.

One of the scholars narrated from Sa’eed ibn al-Musayyab that he thought it was permissible to undo a spell by means of another spell as a case of necessity. But the words of Ibn al-Musayyab (may Allaah have mercy on him) do not clearly indicate that it is permissible to undo a spell by means of another spell, rather it may be understood that he meant undoing it by permissible means. Nevertheless, Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) responded to this by saying in al-Qawl al-Mufeed (2/73): But whatever the case, even if Ibn al-Musayyab thought that it was permissible – and even if there were someone greater than Ibn al-Musayyab whose view is not evidence in and of itself says that it is permissible – that does not mean that it is permissible according to the ruling of Allaah until it is checked against the Qur’aan and Sunnah. The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about nashrah (undoing spells) and he said: “It is the work of the shaytaan.” End quote.

Some of them understood Imam Ahmad’s saying that nashrah was permissible as meaning that he allowed undoing a spell by means of another spell. But in fact he was speaking about the ruqyah that is prescribed in Islam and is permissible.

Shaykh Sulaymaan ibn ‘Abd-Allaah said in Tafseer al-‘Azeez al-Hameed (419): Similarly, that which is narrated from Imam Ahmad about nashrah being permissible is to be understood as referring to undoing spells by means of ruqyahs that are prescribed in Islam. Those who think that he regarded undoing spells by means of witchcraft as permissible are mistaken, because there is nothing in his words to indicate that, rather when he was asked about a man who undid spells he said: Some people allow a concession with regard to that. Then they told him that he puts water in the pan and disappears into it.  He waved his hand and said: I do not know what that is. It was said to him: Do you think that such a person’s help may be sought? He said: I do not know what that is. This clearly shows that nashrah is forbidden when it is done in a bad way, so how about the fact that he is the one who narrated the hadeeth, “It is the work of the shaytaan”? But because the word nashrah (undoing spells) may refer to both that which is permissible and that which is the work of the shaytaan, and they saw that he regarded nashrah as permissible, they thought that he regarded as permissible that which is the work of the shaytaan, but he is far above doing such a thing. End quote.

Many of the scholars clearly stated that it is haraam to undo a spell by means of witchcraft, and that necessity does not make that permissible.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Even though the Muslims disputed about the permissibility of using as remedies haraam things such as dead meat and pork, they did not dispute about the fact that it is not permissible to treat sickness by means of kufr and shirk under any circumstances, because that is haraam in all cases. This is not like uttering words of kufr and shirk under compulsion, which is only permitted if he has strong faith in his heart. Speaking such words only has an effect when he also believes that in his heart, but if he says them when he still believes in his heart, it does not have any effect. If the shaytaan knows that the one who is speaking to him does not mean what he is saying then he will not help him. Moreover one may have no choice but to speak to him, but there is no need to go through this route to help the one who is afflicted for two reasons :

1 – This way may have no effect at all, and may make it even worse.

2 – In what is true (and permissible) there is enough so that we have no need of that which is false.End quote from Majmoo’ al-Fataawa (19/61).

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said:

Some of the Hanbalis said that it is permissible to treat witchcraft with witchcraft in cases of necessity, but the other view is that it is not permissible, and this second view is the one that is correct. … Witchcraft is haraam and constitutes kufr. Would anyone do an act of kufr in order to help  people who are sick or bewitched?

End quote from Fataawa wa Rasaa’il al-Shaykh Muahmmad ibn Ibraaheem (1/165).

Shaykh Muhammad al-Ameen al-Mukhtaar al-Shanqeeti said: The correct view that should not be ignored with regard to this matter is that there is nothing wrong with undoing witchcraft if that is done by means of the Qur’aan, such as al-Mi’wadhatayn, Aayat al-Kursiy and other verses which it is permissible to use as ruqyahs. But if it is done by means of witchcraft or foreign phrases or things that cannot be understood, or by some other thing that is not permissible, then this is not allowed. This is clear and is the correct view, in sha Allaah. End quote from Adwa’ al-Bayaan (4/465).

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him) was asked about the ruling on treating witchcraft with witchcraft in cases of necessity. He replied: It is not permissible to treat witchcraft with witchcraft, because the Prophet (peace and blessings of Allaah be upon him) was asked about nashrah (undoing spells) and he said: “It is the work of the shaytaan.” Nashrah (undoing spells) means treating witchcraft with witchcraft. And because undoing spells by means of witchcraft involves calling upon the jinn and seeking their help, and this is major shirk. Hence Allaah tells us that the two angels said to those who wanted to learn from them (interpretation of the meaning):

“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].

Before this, Allaah says (interpretation of the meaning):

“They followed what the Shayaateen (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan (Solomon). Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haaroot and Maaroot”[al-Baqarah 2:102]

Then Allaah says (interpretation of the meaning):

“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).’ And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew.

103. And if they had believed and guarded themselves from evil and kept their duty to Allaah, far better would have been the reward from their Lord, if they but knew!”[al-Baqarah 2:102, 103]

In these two verses there is a warning against learning witchcraft or teaching it, expressed in several ways such as: stating that it is the work of the shaytaan; learning it is kufr that annuls faith; it may result in separation between a man and his wife, which is one of the worst kinds of wrongdoing and corruption on earth; no harm or anything else happens except by the will of Allaah, i.e., His universal will; this learning will harm them and not benefit them; and the one who does that has no share of goodness with Allaah, and this is a very stern warning which should deter anyone from learning or teaching witchcraft; Allaah condemns them for learning this witchcraft as He says “And how bad indeed was that for which they sold their ownselves”; and Allaah tells them that this deed annuls faith and piety. From all of the above it is clear to every Muslim how strictly forbidden it is to learn or teach witchcraft, and how much evil and harm there is in it, and in addition to that it is kufr after having believed, and apostasy from Islam. We seek refuge with Allaah from that. So we must beware of it. It is sufficient for the Muslim to treat problems in the manner prescribed in sharee’ah and with permissible remedies, instead of treating it with that which Allaah has forbidden in sharee’ah. And Allaah is the Source of strength. End quote. Majallat al-Da’wah, dated 10/11/1414 AH.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on undoing spells.

He replied: The correct view on undoing spells for one who has been bewitched is that the issue falls into two categories:

1 – When it is done by means of the Holy Qur’aan, du’aa’s that are prescribed in sharee’ah and permissible remedies. There is nothing wrong with this because they serve an interest and do not have any negative consequences, and they may in fact be required because they are beneficial and not harmful.

2 – When the spell is undone by means of something haraam such as undoing the spell by means of another spell. This is a subject concerning which there was a difference of scholarly opinion, and some scholars allowed it in the case of necessity.

And some scholars forbade it because the Prophet (peace and blessings of Allaah be upon him) was asked about nashrah (undoing spells) and he said: “It is the work of the shaytaan.” Narrated by Abu Dawood and its isnaad is jayyid. Based on that, undoing spells with spells is haraam, and the person must turn to Allaah by making du’aa’ and humbly beseeching Him to remove the harm. Allaah says (interpretation of the meaning):

“And when My slaves ask you (O Muhammad (peace and blessings of Allaah be upon him) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)”[al-Baqarah 2:186]

“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember!”[al-Naml 27:62]

And Allaah is the Source of strength. End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (1/238, 239).

The  Standing Committee was asked about the ruling on undoing a spell with another spell and they replied:

That is not permissible, and the basic principle concerning that is that which was narrated by Imam Ahmad and Abu Dawood from Jaabir (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about nashrah (undoing spells) and he said: “That is the work of the Shaytaan.”

Natural remedies and remedies prescribed in sharee’ah are sufficient: “Allaah has not sent down any disease but He has also sent down a cure; those who know it know it, and those who do not know it do not know it.” The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined treating disease, but he forbade treating disease with haraam things. He (peace and blessings of Allaah be upon him) said: “Treat disease, but do not treat disease with haraam things.” And it was narrated that he (peace and blessings of Allaah be upon him) said: “Allaah does not put your healing in something haraam.” End quote.

Fataawa Muhimmah li ‘Umoom al-Ummah (107, 106).

Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan al-Jibreen (may Allaah preserve him) said:

It is not permissible to undo a spell with another spell, by asking the practitioner of witchcraft to undo his work which is witchcraft, because that implies approval of him and his work, when in fact he is to be executed once it is known and proven that he is a practitioner of witchcraft. The hadd punishment is striking with the sword. Similarly, it is not permissible to go to another practitioner of witchcraft to ask him to undo that spell, because that also implies approval of him, which is like approving of his actions. End quote.

Shaykh Saalih al-Faqzaan (may Allaah preserve him) was asked about the ruling on undoing a spell with another spell. He replied:

As for undoing a spell with another spell, many scholars have stated that this is not permissible, because treatment should only be with that which is halaal and permissible. Allaah does not put the healing of the Muslims in that which He has forbidden to them. The Prophet (peace and blessings of Allaah be upon him) said: “Treat sickness but do not treat it with anything that is haraam.”

And it was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: Allaah has not put your cure in something that He has forbidden to you. Among the most forbidden things is witchcraft, so it is not permissible to treat sickness with it or to undo spells with it. Rather spells are to be undone by means of permissible remedies, Qur’aanic verses and du’aa’s narrated in the Sunnah. This is how spells may be undone. End quote from al-Muntaqa min Fataawa Fadeelat al-Shaykh Saalih al-Fawzaan (2/132, 133).

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Witchcraft and Seeking Help From Practitioners of it

Sihr (witchcraft or magic) is a word referring to something hidden. It is real and there are kinds of witchcraft that may affect people psychologically and physically, so that they become sick and die, or husbands and wives are separated. Its effects happen by the will of Allah. It is a devilish action, most of which is only achieved by means of shirk (polytheism) and drawing close to the jinn and shayateen (devils) by means of that which they love, and it is based on associating others with Allah (shirk).

There are doctors who are also practitioners of witchcraft, who treat people by means of seeking the help of the jinn. They claim to have knowledge of the sickness with no need to identify it, and they prescribe for the patient foods and drinks that bring him closer to his allies among the devils. He may tell them to slaughter a pig whilst saying “Bismillah” (in the name of Allah) over it, or to slaughter a permissible animal without saying “Bismillah”, or when saying the name of one of the devils.

This is kufr or disbelief in Allah, and it is not permissible under any circumstances to go to these people. The hadd (Islamic prescribed) punishment for these people is execution. It has been proven from three of the sahabah (companions - may Allah be pleased with them) that the practitioners of witchcraft are to be put to death.

The Standing Committee was asked a question about this matter, in which it was said:

Please note that in Zambia there is a Muslim man who claims that he has with him a jinn, and the people come to him and ask him to treat their sicknesses, and this jinn states what their treatment should be. Is that permissible?

They replied:

It is not permissible for this man to use the jinn, and it is not permissible for the people to go to him seeking treatment for sickness through his using the jinn, or to meet any other need by this means.

Seeking treatment through human medical doctors and using permissible medicines is sufficient and means that there is no need for that, and it keeps people safe from the sorcery of the magicians.

It was narrated in a saheeh (authentic) report that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” [Muslim].

And it was narrated by the authors of al-Sunan and by al-Hakim, who classed it as saheeh, that the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad.”

This man and his companions from among the jinn are regarded as being among the fortune-tellers and soothsayers, so it is not permissible to ask them anything or to believe them.

Fatawa al-Lajnah al-Daimah.

Shaykh ‘Abd al-‘Azeez ibn Baz said:

Given that there are so many charlatans lately, who claim to be doctors and to treat people by means of magic and witchcraft, and they have become widespread in some countries and they exploit the naïveté of the ignorant, I thought that in the spirit of sincerity towards Allah and His slaves, that I should explain the grave danger that this poses to Islam and the Muslims, because it involves dependence on something other than Allah and going against His command and the command of His Messenger (peace and blessings of Allah be upon him), so I say, seeking the help of Allah:

It is permissible to seek treatment according to scholarly consensus. The Muslim may go to a doctor to seek treatment for internal diseases, injuries, nervous complaints, etc, so that he can identify the disease and treat it in an appropriate manner, using medicines that are permissible according to sharee’ah (Islamic law), based on his knowledge of medicine, because this comes under the heading of using the ordinary means, and it is not contrary to the idea of putting one's trust in Allah. Allah has sent down the disease but He has also sent down with it the cure; those who know it know it and those who do not do not. But Allah has not created the healing for His slaves in that which He has forbidden to them, so it is not permissible for the sick person to go to a soothsayer who claims to know the unseen, in order to find out from them what is wrong with him. And it is not permissible for him to believe what they tell him, because they speak of the unseen without knowledge, or they summon the jinn and seek their help in doing what they want. 

The ruling on these people is that they are kafirs (disbelievers) and misguided, because they claim to have knowledge of the unseen. Muslim narrated in his Saheeh that the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” And it was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allah be upon him).” [Abu Dawood and the four authors of al-Sunan]. Al-Hakim narrated that the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to a fortune-teller or soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allah be upon him).” And it was narrated that ‘Imran ibn Husayn (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “He does not belong to us who observes bird omens or has that done for him, or who seeks divination or who has that done for him, or who practices witchcraft or has that done for him. Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allah be upon him).” [al-Bazzaar].

These ahadeeth (reports) demonstrate that it is forbidden to go to soothsayers, fortune-tellers, witches and the like, and ask them questions and believe them, and a warning is issued to those who do this. Community leaders and those in positions of power and authority must forbid going to fortune-tellers, soothsayers and the like, and not allow anyone who deals in such things to operate in the marketplaces or elsewhere. They should denounce them emphatically, and denounce those who go to them. We should not be deceived by the fact that they may get things right sometimes, or by the fact that many people go to them, because they are ignorant and the people should not be deceived by them. The Prophet (peace and blessings of Allah be upon him) forbade going to them, asking them questions and believing them, because this is a great evil, a serious danger and leads to bad consequences, and because they are immoral liars. These ahadeeth also indicate that soothsayers and witches are also kafirs, because they claim to have knowledge of the unseen, which is kufr (disbelief), and because they only reach their goals by serving the jinn and worshipping them instead of Allah, which is kufr or disbelief in Him and associating others with Him (shirk). The one who believes them and their claims to have knowledge of the unseen is like them. Everyone who goes to these people and deals with them, is disowned by the Messenger of Allah (peace and blessings of Allah be upon him). It is not permissible for the Muslim to accept what they claim is a kind of treatment, such as their muttering mumbo-jumbo or pouring lead and other kinds of nonsense that they do. This is a kind of sorcery and deception of the people. Whoever accepts it is helping them in their falsehood and kufr.

Majmoo’ Fatawa al-Shaykh Ibn Baz.

Secondly:

With regard to witchcraft (sihr), it is real and is not an illusion, and it may have an effect by Allah’s leave.

Al-Qurafi said: Sihr is real, and the person against whom it is done may die, or his nature or habits may be changed, even if he does not deal with it himself. This was the view of al-Shafi’i and Ibn Hanbal.  Al-Furooq.

The Mu’tazalis, Qadaris and some of the scholars held a different view, but no attention should be paid to that. Al-Qurafi and others mentioned that the sahabah (companions) were unanimously agreed that it is real before there appeared those who denied that.

The evidence of Ahl al-Sunnah (those upon the prophetic teachings) concerning that is as follows:

1. Allah says (interpretation of the meaning):

“… but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, 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).” And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not.” [2:102]

This verse clearly indicates what we are trying to say, which is that sihr (witchcraft) is real, and that the practitioner of witchcraft may create a division between a man and his wife thereby, and that he may harm people by means of his witchcraft, but he cannot do any harm except by Allah’s leave.

2. Allah says (interpretation of the meaning):

“And from the evil of those who practice witchcraft when they blow in the knots.”

[113:4]

“… those who practice witchcraft when they blow in the knots” refers to female witches whose witchcraft involved tying knots then blowing into them. If witchcraft were not something real, Allah would not have commanded us to seek refuge from it.

3.     Further evidence is provided by the fact that the Prophet (peace and blessings of Allah be upon him) was bewitched by the Jew Labeed ibn al-A’asam. This is a saheeh hadeeth (authentic narration) that was narrated by al-Bukhari and Muslim.

Ibn al-Qayyim said: The witchcraft which can cause sickness, lethargy, mental sickness, love, hatred and delusions is something that does exist and is known by the masses. Many people know it from experience. Al-Tafsir al-Qayyim.

Thirdly:

There are many types of witchcraft, including illusions and deceiving the eyes. But not all sihr is as such. Some scholars listed different kinds of witchcraft, and counted eight kinds, the most well known of which are:

1. Knots and incantations 

i.e., reciting words and mumbo-jumbo by means of which the witch is able to use the devils to do what he wants of harming the person being bewitched. But Allah says (interpretation of the meaning):

“… but they could not thus harm anyone except by Allah’s leave.” [2:102]

2. Sleight of hand

They become skilled in this by means of practice and training to do things quickly, and bring out something hidden. 

For example, the magician may bring a dove and strangle it in front of the audience; then he hits it with his hand and it gets up and flies.

But in fact there was a kind of anesthetic in his hand and he made it smell it and made the audience think that he had strangled it and killed it, then when he hits it, he wakes it up from that stupor.

3. Bewitching the eyes

This is very common among the liars; the magician does not really put a sword in his body, rather he bewitches the eyes of the audience, and puts the sword by his side, but the bewitched people think that he puts it through his middle.

These tricksters have become well known among us, because among the audience there are those who protected themselves with Quran and dhikr (remembrance of Allah), and remembered Allah a great deal whilst sitting in the gathering watching the magician, so they saw what really happened, unlike what those who were bewitched saw.

4. Using chemicals

This is done well by those who know how substances react with one another, thus producing a substance that is not affected by some other substances, such as the Sufi Rifa’iyyah who make people think that they are not affected by fire, when in fact they coat themselves with some fireproof substances. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) challenged them to wash with hot water before entering the fire and they refused because this would have exposed their deceit.

And there are many other things that the practitioners of witchcraft do, which could not happen unless Allah decreed it.

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There is no good magic in Islam

  ~1~ The way in which it is attained, through which the practitioner of magic or witchcraft seeks help from the realm of the jinn and shayaateen (devils) to achieve his magic. This is a way that is filled with things that undermine one’s religious commitment and involves resorting to haraam things and – in many cases – falling into disbelief and apostasy. That is done is done to please the devils to meet the needs of that unknown realm which seeks to deceive the sons of Adam.

~2~ The aim of Islam is to close this door altogether and block the means that usually lead to spreading evil among the people and causing trouble among them. That is because most of the deeds that the practitioners of magic commit only result in causing evil and harm to people. Hence it is reasonable and acceptable to say that a complete prohibition is the only way to block this evil and to rid the land and community of those evil deeds and of the illusions and myths that are connected to them, by ridding societies of witchcraft and its practitioners. This obviously serves a great purpose.

Even if some of these practitioners of witchcraft do some good things by means of their magic, that does not justify what they fall into of sin and disobedience to Allah, for many reasons, such as the following:

1.The way that is followed to learn witchcraft usually leads to falling into disbelief and sin.

2.The ruling applies to what is usually the case with regard to the deeds of the practitioner of witchcraft, and does not pay any attention to that which is the exception.

Do you not see that even the criminal and murderer may do some good deeds? Indeed, these states that are occupying and colonising Muslim lands may sometimes do some good things for Muslim countries and others, but these are toxic favours which are insignificant when compared with the evil that they commit and plan. In fact some of the scholars have stated that there is no benefit whatsoever in learning witchcraft, as al-‘Allaamah ash-Shinqeeti (may Allah have mercy on him) said:

One of the clearest indications of that is the fact that Allah, may He be exalted, clearly stated that it is harmful and is of no benefit, as He said (interpretation of the meaning): “And they learn that which harms them and benefits them not” [al-Baqarah 2:102]. As Allah has affirmed that witchcraft is harmful and has stated that there is no benefit in it, how can it be permissible to learn that which is pure harm and in which there is no benefit?!

End quote from Adwa’ al-Bayaan (4/55)

3.We cannot be sure that this practitioner of witchcraft will not be safe from temptation which leads to misguidance and going astray.

Even though he may do some good by means of some of what he has learned, for the most part this path is something that is not embarked upon by the righteous and pious who adhere to the rulings of sharee‘ah. If the sinner and evildoer, and one who is tempted, embark upon it, then their attitude and religious commitment will never deter them from doing evil, regardless of whether they are Muslim or non-Muslim.

Allah, may He be glorified and exalted, has told us of how the Shaytaan tempts the son of Adam, and that hardly anyone has the strength to resist. Allah, may He be glorified, says (interpretation of the meaning):

“And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief”[al-Jinn 72:6].

Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:

That is, (the jinn said): We thought that we had some superiority over humans, because they use to seek protection with us, i.e., if they halted in a valley or lonely place in the wilderness and so on, as was the custom of the Arabs during the Jaahiliyyah. They would seek protection with the jinn master of the place, lest they harm them in any way, just as one of them would enter his enemy’s land under the protection of a prominent man. When the jinn saw that humans would seek their protection because they were afraid of them, “they (jinns) increased them (mankind) in sin and disbelief” which resulted from the increase in their fear and terror, to the extent that they became even more afraid of them and sought their protection even more, as Qataadah said: “they (jinns) increased them (mankind) in sin and disbelief” that is, in transgression, and that made the jinn even more audacious towards them.

End quote from Tafseer al-Qur’an al-‘Azeem (8/239)

Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said:

The jinn increased humans in terror and fear because they saw them seeking protection with them. So when a human halted in a scary valley, he would say: I seek refuge with the master of this valley from the foolish ones among his people.

End quote from Tayseer al-Kareem ar-Rahmaan fi Tafseer Kalaam al-Mannaan (p. 890).

This is how Allah, may He be glorified and exalted, describes the influence of the Shaytaan on human beings; he always tries to direct them towards misguidance, temptation and evil. Allah, may He be glorified, says (interpretation of the meaning):

“Verily, those who are Al-Muttaqoon (the pious), when an evil thought comes to them from Shaytan (Satan), they remember (Allah), and (indeed) they then see (aright).

But (as for) their brothers (the devils) they (i.e. the devils) plunge them deeper into error, and they never stop short”[al-A‘raaf 7:201-202]

“He (the father) said: "O my son! Relate not your vision to your brothers, lest they arrange a plot against you. Verily! Shaytaan (Satan) is to man an open enemy!” [Yoosuf 12:5]

“"And Istafziz (literally means: befool them gradually) those whom you can among them with your voice (i.e. songs, music, and any other call for Allah’s disobedience), make assaults on them with your cavalry and your infantry, mutually share with them wealth and children (by tempting them to earn money by illegal ways usury, etc., or by committing illegal sexual intercourse, etc.), and make promises to them." But Satan promises them nothing but deceit.

"Verily! My slaves (i.e the true believers of Islamic Monotheism), you have no authority over them. And All-Sufficient is your Lord as a Guardian” [al-Isra’ 17:64-65]. 

The Creator, may He be glorified and exalted, also describes every contact between a human and the world of the Shaytaan as a trial (fitnah) and misguidance, as He, may He be glorified, says (interpretation of the meaning):

“That He (Allah) may make what is thrown in by Shaytaan (Satan) a trial for those in whose hearts is a disease (of hypocrisy and disbelief) and whose hearts are hardened. And certainly, the Zalimoon (polytheists and wrong-doers, etc.) are in an opposition far-off (from the truth against Allah’s Messenger and the believers)” [al-Hajj 22:53].

There is a stern warning against following the footsteps of the Shaytaan, and the Muslim is warned against the bad end to which they lead. Allah, may He be glorified and exalted, says (interpretation of the meaning):

“O you who believe! Follow not the footsteps of Shaytaan (Satan). And whosoever follows the footsteps of Shaytaan (Satan), then, verily he commands Al-Fahsha (i.e. to commit indecency (illegal sexual intercourse, etc.)), and Al-Munkar (disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islam, etc.)). And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. But Allah purifies (guides to Islam) whom He wills, and Allah is All-Hearer, All-Knower” [an-Noor 24:21].

To sum up: Magic or witchcraft is nothing but a trick of the Shaytaan, and Shaytaan is an avowed enemy to humanity. So how can any trick of his be good or beneficial to people?! That cannot happen.

Allah, may He be glorified and exalted, says (interpretation of the meaning):

“O mankind! Verily, the Promise of Allah is true. So let not this present life deceive you, and let not the chief deceiver (Satan) deceive you about Allah.

Surely, Shaytaan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire” [Faatir 35:5-6]. 

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Witchcraft coming Between a Man and His Wife

 

The correct view according to the majority of Ahl al-Sunnah (mainstream Muslims) is that witchcraft or magic is real and that it can have an effect – if Allah wills and decrees it – on the body of the one against whom it is directed, and it can even kill him.

Imam al-Qurafi said: “Witchcraft is real and the person against whom it is directed could die, or his mood and habits could be changed … This was also the view of al-Shafi’i and Ibn Hanbal…”

The Mu’tazilah and Qadariyyah (two deviant sects) did not agree with this… but that is of no significance. Al-Qurafi and others mentioned that the sahabah (companions) agreed that it (witchcraft) is real, before there emerged anybody who denied this.

Among the evidence of Ahl al-Sunnah is:

The ayah/verse (interpretation of the meaning):

“… but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, 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).” And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not.” [2:102]

This ayah clearly indicates what is being asked about here, which is that witchcraft is real and that the practitioner of witchcraft can cause separation between a man and his wife and that he can cause harm to people by his witchcraft – if that is decreed by the universal will of Allah.

The ayah (interpretation of the meaning):

“And from the evil of the witchrafts when they blow in the knots.” [113:4]

‘… the witchcrafts when they blow in the knots,’ refers to witches or female practitioners of witchcraft who tie knots as part of their magic and blow on them. If witchcraft were not real, Allah would not have commanded us to seek refuge from it.

Further proof is to be seen in the fact that witchcraft was directed against the Prophet (peace and blessings of Allah be upon him) by the Jew Labeed ibn al-A’asam. This is a saheeh hadeeth (authentic narration) which was narrated by al-Bukhari and Muslim.

Further evidence is to be seen in the real-life experiences of many people, which cannot be overlooked.

Ibn al-Qayyim said: the witchcraft which causes people to be sick or to feel depressed, or which makes them love or hate, exists and is well known to all people. Many people have experienced what it can do to them.” Ibn Qudamah said: “It is well known among people that a man can be separated from his wife (by witchcraft) when he gets married, so that he is unable to have intercourse with her, but when the spell is lifted, then he is able to have intercourse with her. This is so commonly known that it cannot be denied. There are so many reports of witchcraft that it is inconceivable that so many people would agree on a lie.”

There are many ways of protecting oneself against witchcraft:

The best way is to fear Allah, obey His commands, put one's trust in Him, seek refuge with Allah, and start each morning by eating seven dates. All of these were narrated in saheeh ahadeeth (authentic reports).

There are many ways of removing the effects of witchcraft, including:

1) Ruqyah [prayers, supplications], the best of which is supplications from the Quran, then du’as (supplications) narrated in saheeh ahadeeth.

2) Finding the objects used for witchcraft purposes and doing something to neutralize them.

Ibn al-Qayyim (may Allah have mercy on him) said: the sunnah (prophetic teaching) for treating this sickness – two kinds were transmitted from him:

One of them – which is the best – is to locate and neutralize the object, as it was reported in a saheeh hadeeth that he (peace and blessings of Allah be upon him) asked his Lord about this, and He directed him to a well where he found a comb, some hairs that had fallen when he combed his hair … . When he removed these things from the well, he felt better, as if he had recovered from an illness. This is the best way of dealing with this problem, and is like removing something bad from the body by expelling it.

3) Cupping, induced vomiting and surgery.

Ibn al-Qayyim said – continuing what he said in the words quoted above: “The second kind is by physically removing the place affected by the witchcraft, because witchcraft has an effect on human nature and the bodily humours, and can affect moods. If its effects are noted in any part of the body and it is possible to remove the bad material, this will be very beneficial.”

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Cupping in Islam

 The word hijamah (cupping) comes from the word hajm which means sucking, as in the phrase hajama al-sabiy thadya ummihi (the infant suckled his mother’s breast).

Al-Hajjam means the cupper, hijamah is the profession of cupping, and the word mihjam is used to describe the vessel in which the blood is collected and the lancet used by the cupper. (See Lisan al-‘Arab).

Technical meaning of cupping

In fiqh terminology the word hijamah is applied by some scholars to the extraction of blood from the nape of the neck by means of cupping after making an incision with the lancet. Al-Zarqani stated that cupping is not limited to the nape of the neck, rather it may be done on any part of the body . This was also the view of al-Khattabi.

In conclusion, hijamah refers to the extraction of blood from the body by means of cupping using a suitable vessel or whatever modern equipment that serves the same purpose.

History of cupping

Cupping has been known since ancient times. It was known to the Chinese, the Babylonians and the Pharaohs. Their relics and carved images indicate that they used cupping to treat some diseases. At first they used metal cups or bulls’ horns, from which they would remove the air by sucking it out after placing the cup on the skin. Then they used glass cups from which they would remove the air by burning a piece of cotton or wool inside the cup.

Virtues of cupping:

Al-Bukhari narrated in his Sahih (5269) from Sa’id ibn Jubayr from Ibn 'Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Healing is in three things: drinking honey, the incision of a cupper, and cauterizing with fire, but I forbid my ummah to use cauterizing.”

Al-Bukhari (5263) and Muslim (2952) narrated that Anas ibn Malik was asked about the earnings of the cupper, and he said: The Messenger of Allah (peace and blessings of Allah be upon him) was treated with cupping by Abu Taybah. He ordered that he should be given two sa’ of food, and he spoke with his masters so that they reduced what they used to take from his earnings. And he said: “The best medicine with which you treat yourselves is cupping, or it is one of the best of your medicines.”

Jabir ibn ‘Abd-Allah (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “If there is anything good in the medicines with which you treat yourselves, it is in the incision of the cupper, or a drink of honey or cauterization with fire, but I do not like to be cauterized.” (Narrated by al-Bukhari, 6583; Muslim, 2205).

Benefits of cupping:

Cupping has real benefits in treating many diseases, past and present. The diseases which have been treated by cupping and for which it has been of benefit by Allah’s Leave include the following: 

Circulatory diseases

Treating blood pressure and infection of the heart muscle

Diseases of the chest and trachea

Headache and pains in the eyes

Pain in the neck and stomach, and rheumatic pain in the muscles

Some diseases of the heart and chest, and pain in the joints

In addition, cupping may offer a unique treatment which may reduce pain, and it does not have any side-effects. For more information on the benefits of cupping, please see Zad al-Ma’ad by Ibn al-Qayyim, 4/52, and al-Hijamah: Ahkamuha wa Fawaiduha by Ibrahim al-Hazimi. 

How cupping is done

The mouth of the cupping vessel (nowadays they use glass vessels) is placed on the skin at the site chosen for cupping. Then the cupper rarefies the air inside the vessel by burning a small piece of paper or cotton inside the vessel, so that the mouth of the vessel will cling to the skin. Sometimes a machine is used instead of the method described above. The vessel clings to the skin and is left for a period of three to ten minutes. Then it is lifted off and a very small incision is made in the skin using a clean sharp instrument such as a razor blade or the like. Then the cup is put back in the same manner as described above, until it is filled with the bad blood that comes out of the veins. Then it is taken off, and may be put back once more if needed. When it is finished and the cup is taken away, a dry dressing is placed over the site of the incision. (See Mabahith fi’l-Jarahah al-Sughra wa’l-Takhdir by Prof. Dr. Nazmi al-Qabbani).

Before ending we should point out that no one should undertake cupping except one who can do it well, because of the harm that may result if it is done by one who is incompetent. 

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Ways of Treating Magic

  There are different kinds of treatment:

1 – He can look at what the sahir (person who practices sihr/magic) has done. For example, if he has put some of his hair in a place, or in a comb, or somewhere else, if it is discovered that he has put it in such-and-such a place, it should be removed and burnt or destroyed. This will cancel out what has been done and will foil the intentions of the sahir.

2 –The sahir should be forced to undo what he has done, if his identity is known. It should be said to him, “Either you undo what you have done, or you will be executed.” After he has undone it, he should still be executed by the authorities, because the sahir should be killed without being asked to repent, according to the correct view. This is what was done by ‘Umar (may Allah be pleased with him), and it was narrated that the Messenger (peace and blessings of Allah be upon him) said: “The punishment of the sahir is to strike him with the sword (i.e., execute him).” When Hafsah Umm al-Mu’mineen (may Allah be pleased with her) found out that a slave woman of hers was dealing with sihr, she killed her.

3 – Reciting Quran, for it has a great effect in removing (the effects of) sihr. Ayat al-Kursiy, the ayahs (verses) of sihr from Surat al-A’raf, Surat Yoonus and Surat Ta-Ha, Surat al-Kafirun, Surat al-Ikhlas and al-Mu’awwadhatayn should be recited over the person who has been affected by sihr, or into a vessel. Dua should be made for healing and good health; in particular the du’a which has been narrated from the Prophet (peace and blessings of Allah be upon him):

“Allahumma Rabb al-Nas, adhhib al-bas washfi, anta al-Shafiy, la shifa a illa shifa uka, shifa an la yughadiru saqaman (O Allah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

One may also recite the words used by Jibreel (peace be upon him) when he treated the Prophet (peace and blessings of Allah be upon him) with ruqyah:

“Bismillah urqeek, min kulli shay in yu dheek, wa min sharri kulli nafsin aw ‘aynin hasidin Allah yashfeek, bismillah urqeek (In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).”

This should be repeated three times, as should the recitation of “Qul Huwa Allah Ahad” and al-Mu’awwadhatayn.

He may also recite the above into water, some of which should be drunk by the person who has been affected by sihr, and he should wash with the rest, one or more times as needed. This will remove the sihr by Allah’s leave. This was mentioned by the scholars (may Allah have mercy on them), and by Shaykh ‘Abd al-Rahman ibn Hasan (may Allah have mercy on him) in Fath al-Majeed Sharh Kitab al-Tawheed, in (the chapter entitled) Bab Ma ja a fi’l-Nushrah, and by others.

4 – He can take seven green lote leaves, grind them up, and put them into water, then recite into it the ayahs and surahs (verses and chapters) mentioned above, and the du’as. Then he can drink some and wash with the rest. This is also useful for treating a man who is being kept from having intercourse with his wife. Seven green lote leaves should be placed in water, the verses referred to above should be recited into it, then he should drink from it and wash with it. This is beneficial, by Allah’s leave.

The verses which should be recited into the water and the lote leaves for those who have been affected by sihr and the one who is being prevented from having intercourse with his wife because of sihr are as follows:

1-    Surat al-Fatihah

2-     Ayat al-Kursiy from Surat al-Baqarah, which is as follows (interpretation of the meaning):

“Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.” [2:255]

3-     The verses from Surat al-A’araf, which are as follows (interpretation of the meaning):

“[Pharaoh] said: ‘If you have come with a sign, show it forth, if you are one of those who tell the truth.’

Then [Musa] threw his stick and behold! it was a serpent, manifest!

And he drew out his hand, and behold! It was white (with radiance) for the beholders.

The chiefs of the people of Pharaoh said: ‘This is indeed a well-versed sorcerer;

He wants to get you out of your land, so what do you advise?’

They said: ‘Put him and his brother off (for a time), and send callers to the cities to collect —

That they bring to you all well-versed sorcerers.’

And so the sorcerers came to Pharaoh. They said: ‘Indeed there will be a (good) reward for us if we are the victors.’

He said: ‘Yes, and moreover you will (in that case) be of the nearest (to me).’

They said: ‘O Musa! Either you throw (first), or shall we have the (first) throw?’

He [Musa] 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.

And We revealed to Musa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.

Thus truth was confirmed, and all that they did was made of no effect.

So they were defeated there and returned disgraced.

And the sorcerers fell down prostrate.

They said: ‘We believe in the Lord of the ‘Alameen (mankind, jinn and all that exists).

The Lord of Musa and Harun.’”  [7:106-122]

4-     The verses from Surat Yoonus, which are as follows (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’

And when the sorcerers came, Musa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Musa said: ‘What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidoon (corrupters).

And Allah will establish and make apparent the truth by His Words, however much the Mujrimun (criminals) may hate (it).’” [10:79-82]

5-     The verses from Surat Ta-Ha, which are as follows (interpretation of the meaning):

“They said: ‘O Musa! Either you throw first or we be the first to throw?’

[Musa] said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Musa conceived fear in himself.

We (Allah) 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’” [20:65-69]

6-    Surat al-Kaafirun

7-     Surat al-Ikhlas and al-Mu’awwadhatayn (i.e., Surat al-Falaq and Surat al-Nas) – to be recited three times.

8-     Reciting some of the du’as prescribed in sharee’ah, such as:

“Allaahumma Rabb al-Nas, adhhib al-ba s wa’shfi, anta al-Shafiy, la shifa a illa shifa uka, shifa an la yughadiru saqaman (O Allah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

If the above verses etc. are recited directly over the person who has been affected by sihr, then the reciter blows on his head and chest, these are also among the means of healing, by Allah’s leave, as stated above.

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