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Undoing witchcraft by using witchcraft like it
Praise be to Allaah.
Praise be to Allaah and blessings and peace be upon the Messenger of Allaah and
his family and companions.
Undoing the effects of witchcraft on one who has been bewitched means that one
of the following two scenarios must apply:
1
– That the ruqyahs prescribed in sharee’ah and the prayers for refuge with
Allaah that are narrated from the Prophet
(peace and blessings of Allaah be upon him) and permissible medicines are used.
There is nothing wrong with that, but one must be careful to adhere to the
guidelines prescribed in Islam with regard to ruqyah.
2
– That the witchcraft is treated by means of witchcraft, which means getting
close to the jinn by means of offering sacrifices and other kinds of acts of
worship. This is not permissible, because this is a devilish action, and indeed
it is major shirk and we must avoid it. Similarly it is not permissible to treat
the problem by asking fortune-tellers, soothsayers and magicians for help and
doing what they say, because they are not believers and they are liars and
evildoers who claim to have knowledge of the unseen and who deceive people. The
Messenger of Allaah (peace and blessings of
Allaah be upon him) warned us against going to them and believing what they say.
He (peace and blessings of Allaah 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 he
(peace and blessings of Allaah 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 Allaah be upon him).” The practitioners of witchcraft
are kaafirs and it is not permissible to go to them or to ask them about
anything or to believe them.
It was narrated in a saheeh report that the Messenger of Allaah
(peace and blessings of Allaah be upon him) was asked about nashrah. He said:
“It is the work of the Shaytaan.” Narrated by Imam Ahmad in his Musnad, 3/294;
Abu Dawood in his Sunan, 3868, with a jayyid isnaad. Nashrah means undoing
witchcraft by means of witchcraft. What the Prophet
(peace and blessings of Allaah be upon him) meant by nashrah is that which the
people of the Jaahiliyyah used to do, when they would ask the practitioners of
witchcraft to undo spells, or undoing witchcraft by means of a spell from
another practitioner of witchcraft.
With regard to undoing witchcraft by means of ruqyah and prayers for refuge with
Allaah as prescribed in sharee’ah, and permissible kinds of medicine, there is
nothing wrong with that. This was stated by Ibn al-Qayyim and Shaykh ‘Abd
al-Rahmaan ibn Hasan in Fath al-Majeed, and also by other scholars. Allaah is
the One Whom we ask to keep the Muslims safe from all evils and to preserve
their religious commitment and help them to understand their religion, and to
keep them safe from everything that goes against His laws. May Allaah send peace
and blessings upon His slave and Messenger Muhammad and upon his family and
companions.
See Majmoo’ Fataawa Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on him,
3/280.
It is not permissible to treat witchcraft with
witchcraft
Praise be to Allaah.
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).
Is it permissible to use witchcraft to achieve
a good purpose
Praise be to Allaah.
Witchcraft or magic is knowledge that comes from the shayateen and is something
that they do. Allaah says (interpretation of the meaning):
“They followed what the Shayaateen (devils) gave out (falsely of the magic) in
the lifetime of Sulaymaan. Sulaymaan did not disbelieve, but the Shayaateen
(devils) disbelieved, teaching men magic” [al-Baqarah 2:102]
“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”
[al-Baqarah 2:102]
“and the magician will never be successful, to whatever amount (of skill) he
may attain” [Ta-Ha 20:69]
The Prophet (peace and blessings of Allaah
be upon him) said: “Avoid the seven sins which doom a person to Hell.” They
asked, “What are they?” He said, “Associating anything in worship with Allaah
(shirk); witchcraft;…”
And the Prophet (peace and blessings of
Allaah be upon him) said: “He is not one of us who practices witchcraft or has
it done for him.”
On this basis, it is not permissible to use witchcraft for any purpose
whatsoever. Witchcraft or magic is falsehood, and all kinds of falsehood are
kufr and evildoing. Sin cannot be a means of achieving something good.
Beneficial things have to be sought through the prescribed means which involve
no sin and whose consequences are safe. Allaah has given His slaves sufficient
means in the things that He has permitted them, so they have no need for the
things that He has forbidden. To Him be praise and thanks for His blessings.
Shaykh ‘Abd al-Rahmaan al-Barraak
Ruling on learning magic and removing spells
from a person affected by magic
Praise be to Allaah.
If that is by doing
something permissible, such as reciting du’aa’s that are prescribed or permitted
in Islam, or by using a ruqyah that is prescribed in Islam, there is nothing
wrong with that. But if a person learns magic in order to counteract magic, or
for any other purposes, then that is not permitted and in fact is something
which nullifies a person’s Islam, because it is not possible to learn it without
falling into shirk. That happens by worshipping the shayaateen (devils), by
offering sacrifices to them and making vows to them, and other kinds of worship,
and offering sacrifices to them and seeking to draw close to them with things
that they love, until they serve a person and do what he wants. This is the
mutual benefit which Allaah refers to in the aayah (interpretation of the
meaning):
“And on the Day when
He will gather them (all) together (and say): ‘O you assembly of jinn! Many did
you mislead of men,’ and their Awliyaa’ (friends and helpers) amongst men will
say: ‘Our Lord! We benefited one from the other, but now we have reached our
appointed term which You did appoint for us.’ He will say: ‘The Fire be your
dwelling place, you will dwell therein forever, except as Allaah may will.
Certainly your Lord is All-Wise, All-Knowing.’”
[al-An’aam 6:128]
Majmoo’ah Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, p. 118
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