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
Sihr and 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 wealth and confuse them and do other things. When knowledge prevails and faith increases, and the Islamic authorities are powerful, the number of these evil people shrinks and they move from one land 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 kinds of sihr and the rulings on these matters.
Sihr is so called because its means are hidden or secret, and because the practitioners of sihr deal with 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., in a 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 and they 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 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]
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 by him. This is blatant kufr as the Qur’aan states. 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” [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 cause separation between man and his wife, but they could not thus harm anyone 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 happen in 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 in all 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 it and He is not pleased by such actions]. For sharee’ah does not allow such 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 that So and so will be killed, or afflicted with a certain sickness, or will die in a certain land, and will receive such and such provision, or will be rich 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 Dominion that He does not will, but He has perfect wisdom and good aims in whatever He decrees should happen to people of 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 they demonstrated 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 been changed in his eyes because of the confusion wrought 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 struck terror 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
SIHR - BLACK MAGIC
“Avoid the seven things which will lead to doom.” He was asked, “What are they, O Messenger of Allaah?” He said: “Associating anything with Allaah; witchcraft; killing a soul whom Allaah has forbidden us to kill unlawfully; consuming riba (usury, interest); consuming the orphan’s wealth; fleeing the battlefield; and slandering chaste but innocent believing women.” [Saheeh Hadith]
“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]
Below is described the dua's that are required to recite to threat sihr Islamic way according to Quran:
He may also recite the below 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.
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),
If it is recited by a believing, righteous reader who knows that everything is subject to the will and decree of Allaah, that Allaah is in control of all things, that when He says to a thing ‘Be!’ it is, if the reciting is based on faith, taqwa and sincerity, and is repeated several times, then the sihr may be removed and the person may recover by Allaah’s Leave.
Fighting witchcraft with witchcraft
Curing a person who have been bewitched or had a spell cast on him, if it done by permissible means, comes under the heading of the treatment of sickness and disease. It is one of the best of deeds if one seeks the pleasure of Allaah thereby, especially if that is also for the purpose of solving marital or family problems.
There are two scenarios that may apply in curing one who has been bewitched:
1 – Lifting the spell by means of further witchcraft, where the practitioner of witchcraft and the sick person seek to draw close to the jinns and devils in order to cure the spell. This is haraam and it is a great evil and the work of the Shaytaan, as it says in Musnad Ahmad (3/294) and Sunan Abi Dawood (3868), where it is narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about nushrah, and he said, “It is the work of the Shaytaan.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3868.
Nushrah means curing a person who has been bewitched. What is referred to here is the type of nushrah that was used during the Jaahiliyyah, which is curing witchcraft by means of witchcraft or by using the services of the devils.
See al-Qawl al-Mufeed ‘ala Kitaab al-Tawheed, by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
The way in which this hadeeth indicates that it is haraam is that the Prophet (peace and blessings of Allaah be upon him) described it as being the work of the Shaytaan, and whatever is the work of the Shaytaan is haraam, for the Shaytaan enjoins evil, immorality and saying of Allaah what one does not know.
2 – Lifting the spell by means of the ruqyahs and prayers for refuge with Allaah that are prescribed in Islam, and using permissible kinds of medicine. This is permissible and is a righteous deed for which a person will be rewarded, so long as he observes the proper etiquette of treatment and performing ruqyah.
Secondly:
Our advice to the who uses witchcraft to fight witchcraft is to fear Allaah and to hasten to repent from this action which poses a threat to his religious commitment and his Islam, before the Angel of Death comes down to him and catches him unawares, whereupon regret will be to no avail and there will be no turning back. The danger that witchcraft poses to one's religious commitment is very real and very serious. Allaah has told us in His Book that learning and teaching witchcraft is kufr as He 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, 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]
So learning and teaching witchcraft constitutes kufr or disbelief in Allaah. In al-Saheehayn it is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Avoid the seven (sins) that doom a person to Hell.” They said: “O Messenger of Allaah, what are they?” He said: “Associating others with Allaah (shirk), witchcraft, killing a soul whom Allaah has forbidden killing, except in cases required by law, consuming riba, consuming the orphan’s wealth, running away from the battlefield, and slandering chaste and innocent believing women.”
These are all sins which will doom a person to Hell, so let this practitioner of witchcraft beware of the wrath and punishment of Allaah, for His punishment is painful and severe. Let him beware of the traps of the Shaytaan who makes this deed appear attractive and makes him think that it is in the interests of the Muslims and a solution to their problems, until he drags him to Hell and causes him to be thrown therein, what a terrible end. Beware, for the matter is very serious, it is the matter of eternal bliss or eternal misery; we seek refuge with Allaah from loss and utter misery.
Thirdly:
Our advice to the sick person who has been bewitched is to be patient and seek reward from Allaah. He should realize that this is a test through which he may raise his status before Allaah if he is patient and seeks reward. Al-Tirmidhi (2396) and Ibn Maajah (4031) narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The greatest reward comes with the greatest trial. When Allaah loves a people He tests them. Whoever accepts that wins His pleasure but whoever is discontent with that earns His wrath.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2396.
He should depend on Allaah alone and put his trust in Him in all his affairs, as well as following the means prescribed in sharee’ah and the permissible practical means of treating his disease. He should turn to Allaah and beseech Him with du’aa’ at the end of the night, and following each prayer, for Allaah is the One who removes harm and relieves distress. He is merciful to His believing slaves and answers the du’aa’ of the one who is in difficulty.
“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]
Let him beware of approaching the ways of witchcraft, soothsaying and fortunetelling, for they are a disease and a malady which lead to certain doom. In Saheeh Muslim (2230) it is narrated from one of the wives of the Prophet (peace and blessings of Allaah be upon him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune teller and asks him about anything, his prayers will not accepted for forty days.” In Musnad al-Imam Ahmad (9252) it is narrated from Abu Hurayrah and al-Hasan (may Allaah be pleased with them) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a soothsayer or a fortune teller and believes what he says has disbelieved in that which was revealed to Muhammad.” Classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 5939.
So let the Muslim beware of asking them about anything or believing them, in obedience to Allaah and His Messenger (peace and blessings of Allaah be upon him), and so as to protect his religious commitment and his belief (‘aqeedah), and out of fear of the punishment of Allaah, and so as to avoid the things that lead to shirk and kufr, for whoever dies in a state of shirk or kufr will have lost in this world and in the Hereafter, and that is true loss.
How to Cure/Treat Sihr:
- Al-Fatiha [Al-Fatiha (The Opening) 1:1-7]
بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
1. Bismi Allahi alrrahmani alrraheemi
1. In the Name of Allâh, the Most Beneficent, the Most Merciful.
الْحَمْد للّهِ رَبِّ الْعَالَمِينَ
2. Alhamdu lillahi rabbi alAAalameena
2. All the praises and thanks be to Allâh, the Lord of the 'Alamîn (mankind, jinns and all that exists).
الرَّحْمـنِ الرَّحِيمِ
3. Alrrahmani alrraheemi
3. The Most Beneficent, the Most Merciful.
مَالِكِ يَوْمِ الدِّينِ
4. Maliki yawmi alddeeni
4. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)
إِيَّاكَ نَعْبد وإِيَّاكَ نَسْتَعِين
5. Iyyaka naAAbudu wa-iyyaka nastaAAeenu
5. You (Alone) we worship, and You (Alone) we ask for help (for each and everything).
اهدِنَــــاالصِّرَاطَ المستَقِيمَ
6. Ihdina alssirata almustaqeema
6. Guide us to the Straight Way
صِرَاطَ الَّذِينَ أَنعَمتَعَلَيهِمْ غَيرِ المَغضوبِ عَلَيهِمْوَلاَ الضَّالِّينَ
7. Sirata allatheena anAAamta AAalayhim ghayri almaghdoobi AAalayhim wala alddalleena
7. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians).
- Ayat al Kursi [al-Baqara (The Cow) 2:255]
اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلاَّ بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
255. Allahu la ilaha illa Huwa, Al-Haiyul-Qaiyum La ta'khudhuhu sinatun wa la nawm, lahu man fis-samawati wa ma fil-'ard Man dhal-ladhi yashfa'u 'indahu illa bi-idhnihi Ya'lamu ma baina aidihim wa ma khalfahum, wa la yuhituna bi shai'im-min 'ilmihi illa bima sha'a Wasi'a kursiyuhus-samawati wal ard, wa la ya'uduhu hifdhuhuma Wa Huwal 'Aliyul-Adheem
255. Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.
[al-A’raaf (The Heights) 7:106-122]
قَالَ إِن كنتَجِئْتَ بِآيَةٍ فَأْتِ بِهَا إِن كنتَ مِنَ الصَّادِقِينَ
106. Qala in kunta ji/ta bi-ayatin fa/ti biha in kunta mina alssadiqeena
106. [Fir'aun (Pharaoh)] said: "If you have come with a sign, show it forth, - if you are one of those who tell the truth."
فَأَلْقَىعَصَاه فَإِذَا هِيَ ثعْبَانٌ مّبِينٌ
107. Faalqa AAasahu fa-itha hiya thuAAbanun mubeenun
107. Then [Mûsa (Moses)] threw his stick and behold! it was a serpent, manifest!
وَنَزَعَ يَدَه فَإِذَا هِيَ بَيْضَاءلِلنَّاظِرِينَ
108. WanazaAAa yadahu fa-itha hiya baydao lilnnathireena
108. And he drew out his hand, and behold! it was white (with radiance) for the beholders.
قَالَ الْمَلأ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَـذَا لَسَاحِرٌعَلِيمٌ
109. Qala almalao min qawmi firAAawna inna hatha lasahirun AAaleemun
109. The chiefs of the people of Fir'aun (Pharaoh) said: "This is indeed a well-versed sorcerer;
يرِيد أَن يخْرِجَكم مِّنْ أَرْضِكمْ فَمَاذَا تَأْمرونَ
110. Yureedu an yukhrijakum min ardikum famatha ta/muroona
110. "He wants to get you out of your land, so what do you advise?"
قَالواْ أَرْجِهْ وَأَخَاه وَأَرْسِلْ فِي الْمَدَآئِنِ حَاشِرِينَ
111. Qaloo arjih waakhahu waarsil fee almada-ini hashireena
111. They said: "Put him and his brother off (for a time), and send callers (men) to the cities to collect (and) -
يَأْتوكَبِكلِّ سَاحِرٍ عَلِيمٍ
112. Ya/tooka bikulli sahirin AAaleemin
112. "That they bring up to you all well-versed sorcerers."
وَجَاء السَّحَرَة فِرْعَوْنَ قَالْواْ إِنَّلَنَا لأَجْراً إِن كنَّا نَحْن الْغَالِبِينَ
113. Wajaa alssaharatu firAAawna qaloo inna lana laajran in kunna nahnu alghalibeena
113. And so the sorcerers came to Fir'aun (Pharaoh). They said: "Indeed there will be a (good) reward for us if we are the victors."
قَالَ نَعَمْ وَإَنَّكمْلَمِنَ الْمقَرَّبِينَ
114. Qala naAAam wa-innakum lamina almuqarrabeena
114. He said: "Yes, and moreover you will (in that case) be of the nearest (to me)."
قَالواْ يَا موسَى إِمَّا أَن تلْقِيَ وَإِمَّا أَننَّكونَ نَحْن الْملْقِينَ
115. Qaloo ya moosa imma an tulqiya wa-imma an nakoona nahnu almulqeena
115. They said: "O Mûsa (Moses)! Either you throw (first), or shall we have the (first) throw?"
قَالَ أَلْقوْاْ فَلَمَّا أَلْقَوْاْ سَحَرواْأَعْينَ النَّاسِ وَاسْتَرْهَبوهمْ وَجَاءوا بِسِحْرٍ عَظِيمٍ
116. Qala alqoo falamma alqaw saharoo aAAyuna alnnasi waistarhaboohum wajaoo bisihrin AAatheemin
116. He [Mûsa (Moses)] 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.
وَأَوْحَيْنَا إِلَى موسَى أَنْ أَلْقِ عَصَاكَ فَإِذَا هِيَ تَلْقَف مَايَأْفِكونَ
117. Waawhayna ila moosa an alqi AAasaka fa-itha hiya talqafu ma ya/fikoona
117. And We inspired Mûsa (Moses) (saying): "Throw your stick," and behold! It swallowed up straight away all the falsehoods which they showed.
فَوَقَعَ الْحَقّ وَبَطَلَ مَا كَانواْ يَعْمَلونَ
118. FawaqaAAa alhaqqu wabatala ma kanoo yaAAmaloona
118. Thus truth was confirmed, and all that they did was made of no effect.
فَغلِبواْهنَالِكَ وَانقَلَبواْ صَاغِرِينَ
119. Faghuliboo hunalika wainqalaboo saghireena
119. So they were defeated there and then, and were returned disgraced.
وَألْقِيَ السَّحَرَة سَاجِدِينَ
120. Waolqiya alssaharatu sajideena
120. And the sorcerers fell down prostrate.
قَالواْ آمَنَّا بِرِبِّ الْعَالَمِينَ
121. Qaloo amanna birabbi alAAalameena
121. They said: "We believe in the Lord of the 'Alamîn (mankind, jinns and all that exists).
رَبِّ موسَى وَهَارونَ
122. Rabbi moosa waharoona
122. "The Lord of Mûsa (Moses) and Hârûn (Aaron)."
[Yoonus (Jonah) 10:79-82]
وَقَالَ فِرْعَوْن ائْتونِي بِكلِّ سَاحِرٍ عَلِيمٍ
79. Waqala firAAawnu i/toonee bikulli sahirin AAaleemin
79. And Fir'aun (Pharaoh) said: "Bring to me every well-versed sorcerer."
فَلَمَّا جَاء السَّحَرَةقَالَ لَهم مّوسَى أَلْقواْ مَا أَنتم مّلْقونَ
80. Falamma jaa alssaharatu qala lahum moosa alqoo ma antum mulqoona
80. And when the sorcerers came, Mûsa (Moses) said to them: "Cast down what you want to cast!"
فَلَمَّا أَلْقَواْ قَالَموسَى مَا جِئْتم بِهِ السِّحْر إِنَّ اللّهَ سَيبْطِله إِنَّ اللّهَ لاَ يصْلِحعَمَلَ الْمفْسِدِينَ
81. Falamma alqaw qala moosa ma ji/tum bihi alssihru inna Allaha sayubtiluhu inna Allaha la yuslihu AAamala almufsideena
81. Then when they had cast down, Mûsa (Moses) said: "What you have brought is sorcery, Allâh will surely make it of no effect. Verily, Allâh does not set right the work of Al-Mufsidûn (the evil-doers, corrupts, etc.).
وَيحِقّ اللّه الْحَقَّ بِكَلِمَاتِهِ وَلَوْ كَرِهَالْمجْرِمونَ
82. Wayuhiqqu Allahu alhaqqa bikalimatihi walaw kariha almujrimoona
82. "And Allâh will establish and make apparent the truth by His Words, however much the Mujrimûn (criminals, disbelievers, polytheists, sinners, etc.) may hate it."
[Ta-Ha (Ta-Ha) 20:65-69]
قَالوا يَا موسَى إِمَّا أَن تلْقِيَ وَإِمَّا أَن نَّكونَ أَوَّلَ مَنْ أَلْقَى
65. Qaloo ya moosa imma an tulqiya wa-imma an nakoona awwala man alqa
65. They said:"O Mûsa (Moses)! Either you throw first or we be the first to throw?"
قَالَبَلْ أَلْقوا فَإِذَا حِبَالهمْ وَعِصِيّهمْ يخَيَّل إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى
66. Qala bal alqoo fa-itha hibaluhum waAAisiyyuhum yukhayyalu ilayhi min sihrihim annaha tasAAa
66. [Mûsa (Moses)] said: "Nay, throw you (first)!" Then behold, their ropes and their sticks, by their magic, appeared to him as though they moved fast.
فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مّوسَى
67. Faawjasa fee nafsihi kheefatan moosa
67. So Mûsa (Moses) conceived a fear in himself.
قلْنَا لَا تَخَفْ إِنَّكَأَنتَ الْأَعْلَى
68. Qulna la takhaf innaka anta al-aAAla
68. We (Allâh) said: "Fear not! Surely, you will have the upper hand.
وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعوا إِنَّمَا صَنَعواكَيْد سَاحِرٍ وَلَا يفْلِح السَّاحِر حَيْث أَتَى
69. Waalqi ma fee yameenika talqaf ma sanaAAoo innama sanaAAoo kaydu sahirin wala yuflihu alssahiru haythu ata
69. "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, no matter whatever amount (of skill) he may attain."
[Soorat al-Kaafiroon (The Disbelievers, Atheists) 109:1-6]
قلْ يَا أَيّهَا الْكَافِرونَ
1. Qul ya ayyuha alkafiroona
1. Say (O Muhammad (Peace be upon him)to these Mushrikûn and Kâfirûn): "O Al-Kâfirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar, etc.)!
لَا أَعْبد مَا تَعْبدونَ
2. La aAAbudu ma taAAbudoona
2. "I worship not that which you worship,
وَلَا أَنتمْ عَابِدونَ مَا أَعْبد
3. Wala antum AAabidoona ma aAAbudu
3. "Nor will you worship that which I worship.
وَلَا أَنَا عَابِدٌ مَّا عَبَدتّمْ
4. Wala ana AAabidun ma AAabadtum
4. "And I shall not worship that which you are worshipping.
وَلَا أَنتمْ عَابِدونَ مَا أَعْبد
5. Wala antum AAabidoona ma aAAbudu
5. "Nor will you worship that which I worship.
لَكمْ دِينكمْ وَلِيَ دِينِ
6. Lakum deenukum waliya deeni
6. "To you be your religion, and to me my religion (Islâmic Monotheism)."
Soorat al-Ikhlaas and al-Mi’wadhatayn (i.e., Soorat al-Falaq and Soorat al-Naas) – to be recited three times.
[Soorat al-Ikhlaas (Sincerity) 112:1-4]
قلْ هوَ اللَّه أَحَدٌ
1. Qul huwa Allahu ahadun
1. Say (O Muhammad (Peace be upon him)): "He is Allâh, (the) One.
اللَّه الصَّمَد
2. Allahu alssamadu
2. "Allâh-us-Samad (The Self-Sufficient Master, Whom all creatures need, He neither eats nor drinks).
لَمْ يَلِدْوَلَمْ يولَدْ
3. Lam yalid walam yooladu
3. "He begets not, nor was He begotten;
وَلَمْ يَكن لَّه كفواً أَحَدٌ
4. Walam yakun lahu kufuwan ahadun
4. "And there is none co-equal or comparable unto Him."
[Soorat al-Falaq (The Daybreak, Dawn) 113:1-5]
قلْ أَعوذ بِرَبِّ الْفَلَقِ
1. Qul aAAoothu birabbi alfalaqi
1. Say: "I seek refuge with (Allâh) the Lord of the daybreak,
مِن شَرِّ مَا خَلَقَ
2. Min sharri ma khalaqa
2. "From the evil of what He has created;
وَمِنشَرِّ غَاسِقٍ إِذَا وَقَبَ
3. Wamin sharri ghasiqin itha waqaba
3. "And from the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away).
وَمِن شَرِّ النَّفَّاثَاتِ فِيالْعقَدِ
4. Wamin sharri alnnaffathati fee alAAuqadi
4. "And from the evil of the witchcrafts when they blow in the knots,
وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
5. Wamin sharri hasidin itha hasada
5. "And from the evil of the envier when he envies."
[AlNaas (Mankind) 114:1-6]
قلْ أَعوذ بِرَبِّ النَّاسِ
1. Qul aAAoothu birabbi alnnasi
1. Say: "I seek refuge with (Allâh) the Lord of mankind,
مَلِكِ النَّاسِ
2. Maliki alnnasi
2. "The King of mankind,
إِلَهِالنَّاس
3. Ilahi alnnasi
3. "The Ilâh (God) of mankind,
مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ
4. Min sharri alwaswasi alkhannasi
4. "From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one's heart after one remembers Allâh),
الَّذِييوَسْوِس فِي صدورِ النَّاسِ
5. Allathee yuwaswisu fee sudoori alnnasi
5. "Who whispers in the breasts of mankind,
مِنَ الْجِنَّةِ وَ النَّاسِ
6. Mina aljinnati waalnnasi
6. "Of jinns and men."
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).”
_________________________
Source : http://worldofislam.info/
