What is the treatment for someone who has been affected by sihr (magic or witchcraft, including spells aimed at causing hatred or love)? How can the believer save himself from this or avoid being harmed by it? Are there any du’aa’s or dhikrs from the Qur’aan or Sunnah for these things?
Praise be to Allaah.
There are different kinds of treatment:
1 – He can look at what the saahir (person who practices sihr) 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 saahir.
2 –The saahir 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 saahir should be killed without being asked to repent, according to the correct view. This is what was done by ‘Umar, and it was narrated that the Messenger (peace and blessings of Allaah be upon him) said: “The punishment of the saahir is to strike him with the sword (i.e., execute him).” When Hafsah Umm al-Mu’mineen (may Allaah be pleased with her) found out that a slave woman of hers was dealing with sihr, she killed her.
3 – Reciting Qur’aan, for it has a great effect in removing (the effects of) sihr. Aayat al-Kursiy, the aayahs of sihr from Soorat al-A’raaf, Soorat Yoonus and Soorat Ta-Ha, Soorat al-Kaafiroon, Soorat al-Ikhlaas and al-Mi’wadhatayn should be recited over the person who has been affected by sihr, or into a vessel. Du’aa’ should be made for healing and good health; in particular the du’aa’ which has been narrated from the Prophet (peace and blessings of Allaah be upon him):
“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, 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 when he treated the Prophet (peace and blessings of Allaah be upon him) with ruqyah:
“Bismillaah urqeek, min kulli shay’in yu’dheek, wa min sharri kulli nafsin aw ‘aynin haasidin Allaah yushfeek, bismillaah urqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”
This should be repeated three times, as should the recitation of “Qul Huwa Allaah Ahad” and al-Mi’wadhatayn.
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 Allaah’s Leave. This was mentioned by the scholars (may Allaah have mercy on them), and by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed Sharh Kitaab al-Tawheed, in (the chapter entitled) Baab Ma jaa’a fi’l-Nushrah, and by others.
4 – He can take seven green lotus leaves, grind them up, and put them into water, then recite into it the aayahs and soorahs mentioned above, and the du’aa’s. 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 lotus 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 Allaah’s leave.
The verses which should be recited into the water and the lotus 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- Soorat al-Faatihah
2- Aayat al-Kursiy from Soorat al-Baqarah, which is as follows (interpretation of the meaning):
“Allaah! Laa ilaaha 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 compass 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” (al-Baqarah 2:255)
3- The verses from Soorat al-A’raaf, 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 [Moosa] 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 Moosa! Either you throw (first), or shall we have the (first) throw?’
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.
And We revealed to Moosa (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 ‘Aalameen (mankind, jinn and all that exists).
The Lord of Moosa and Haaroon (Aaron).’” [al-A’raaf 7:106-122]
4- The verses from Soorat Yoonus, which are as follows (interpretation of the meaning):
“And Pharaoh said: ‘Bring me every well-versed sorcerer.’
And when the sorcerers came, Moosa said to them: ‘Cast down what you want to cast!’
Then when they had cast down, Moosa said: ‘What you have brought is sorcery, Allaah will surely make it of no effect. Verily, Allaah does not set right the work of Al-Mufsidoon.
And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’” (Yoonus 10:79-82)
5- The verses from Soorat Ta-Ha, which are as follows (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 fear in 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]
6- Soorat al-Kaafiroon
7- Soorat al-Ikhlaas and al-Mi’wadhatayn (i.e., Soorat al-Falaq and Soorat al-Naas) – to be recited three times.
8- Reciting some of the du’aa’s prescribed in sharee’ah, such as:
“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, 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).”
This is good, and it may also be accompanied by the du’aa’:
“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, 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 Allaah’s Leave, as stated above.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 144
Correct ruling on one who practices magic or witchcraft
What is the correct ruling on one who practices magic or witchcraft?
Praise be to Allaah.
Magic in all its forms in haraam according to all divinely-revealed laws, and there is scholarly consensus that magic and learning magic are haraam.
Magic goes against that which the Messengers brought and it opposes the purpose for which the Books were revealed.
Most of the scholars were of the view that the one who practices magic is a kaafir whom the authorities are obliged to execute.
Allaah says (interpretation of the meaning):
“Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic…”
[al-Baqarah 2:102]
“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]
This proves that that magic is kufr
Most of the Shaafa’i fuqahaa’ were of the view that the one who practices magic is not a kaafir unless he believes that magic is permitted or he believes something like the people of Babylon believed, that practicing magic would bring them closer to the seven stars [which they used to worship].
This is subject to further debate; there is no evidence to suggest that (describing the one who practices magic as a kaafir) is conditional upon his believing that to be permissible.
The correct view is that the one who practices magic is a kaafir, whether he believes it to be haraam or not. Simply doing magic is kufr. This is the apparent meaning of the evidence, and there are no other texts to contradict this.
Once it is proven that a person is guilty of practicing magic, then he must be killed. This was proven from a group of the Sahaabah, but it is not for individuals to carry out this hadd punishment without the command of the ruler or his deputy, because carrying out the hadd punishments without the authority of the ruler may lead to mischief, and destroy any sense of security in the society, and undermine the position of the ruler.
Shaykh Sulaymaan al-‘Alwaan
How was the Messenger of Allaah (peace and blessings of Allaah be upon him) bewitched?
How was the Messenger of Allaah (peace and blessings of Allaah be upon him) bewitched, when Allaah says (interpretation of the meaning):
“Allaah will protect you from mankind” [al-Maa’idah 5:67]?
How could he have been bewitched when he was receiving Revelation from His Lord and conveying that to the Muslims? How could he convey it if he was bewitched, and the kaafirs and mushrikeen said:
“You follow none but a man bewitched”[al-Furqaan 25:8 – interpretation of the meaning]
We hope that you could explain this and clear up these doubts.
Praise be to Allaah.
It was proven in a saheeh hadeeth that this witchcraft took place in Madeenah, when the Revelation and the Message had become well-established and clear, and after the evidence of Prophethood and the truthfulness of the Message had been confirmed, and after Allaah had supported His Prophet against the mushrikeen and humiliated them. Then a Jewish person called Labeed ibn al-A’sam came to him and did some kind of witchcraft against him, using a comb and the hairs stuck to it and the skin of pollen of a male date palm. He – the Prophet (peace and blessings of Allaah be upon him) – started to imagine that he had done something with his wife when he had not done it, but his reason, feelings and ability to distinguish matters remained with him with regard to the things he was telling the people, praise be to Allaah. So he continued to speak to the people of the truth which Allaah had revealed to Him. But he felt that something was affecting him with regard to his wives, as ‘Aa’ishah (may Allaah be pleased with her) said: “He used to imagine that he had done something in the house with his wife when he had not done it. So Revelation came to him from his Lord via Jibreel (peace be upon him), telling him what had happened. So he sent someone to take that thing [the material used for witchcraft purposes] out of the well of one of the Ansaar, and he destroyed it.” Then the effects of that left him, praise be to Allaah, and Allaah revealed to him the two soorahs of seeking refuge with Allaah (al-Mi’wadhatayn, the last two soorahs of the Qur’aan). He recited them and all harm left him. The Prophet (peace and blessings of Allaah be upon him) said: “Those who seek refuge can never seek refuge with anything like them.” Nothing resulted from this witchcraft that could have harmed the people or undermined the Message or Revelation. Allaah protected him from the people with regard to the matter of receiving and conveying the Message.
But with regard to the kinds of harm that befell the Messengers, he (peace and blessings of Allaah be upon him) was not protected from them, rather some such things befell him too. He was wounded on the day of Uhud, and his helmet was smashed on his head and his cheek was cut, some of the rings from his chain mail pierced his cheeks, he fell in one of the holes that were there, and they subjected him to intense persecution in Makkah. He suffered some of the things that the Messengers before him had suffered, and that were decreed for him, by means of which Allaah raised him in status and multiplied his hasanaat (reward for good deeds). But Allaah protected him from them, so that they were not able to kill him or to prevent him from conveying the Message; they were not able to prevent him from fulfilling his obligation to convey the Message, so he conveyed it and fulfilled the mission with which he had been entrusted. May the peace and blessings of Allaah be upon him, and praise be to Allaah, the Lord of the Worlds.
See Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz, may Allaah have mercy on him, 8/149.
Should the one who has been affected by witchcraft see the one who put the spell on him during the ruqyah?
When someone is sick because of sahr (magic)and he does ruqueyah, is it possible, when the man who read the 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 because he 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 evil eye on him or put a spell on 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 and hatred among people. So we should not pay any attention to it. But even though, according to sharee’ah, such things cannot be relied on, that does not mean that we should not take precautions against those whom it is feared may cause harm through witchcraft or the evil eye etc, 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 the actions 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 than that, it is also a major sin, because witchcraft is one 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.
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