HOW TO DEAL WITH SIHR (MAGIC/WITCHCRAFT)
ASSEMBLED BY MALLAM ABBA
ABANA, KUBWA, ABUJA, NIGERIA
http://variousislamicdawadocuments.blogspot.com
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala
Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.
WHAT IS THE WAY TO DEAL WITH
SIHR (MAGIC/WITCHCRAFT)?
Whoever is affected by
sihr should not treat it with sihr, because evil cannot be removed by evil, and
kufr cannot be removed by kufr. Evil is removed by good. Hence when the Prophet
(peace and blessings of Allaah be upon him) was asked about al-nushrah
(treating sihr with sihr), he said: “This is the work of the Shaytaan.” Nushrah
means removing sihr from a person who has been affected by it by using more
sihr. But if it is treated by means of the Qur’aan and permissible medicines or
good ruqyahs, there is nothing wrong with that, but treating it with sihr is
not permitted, as previously stated, because sihr means worshipping the shayaateen
(devils). The saahir (magician, practitioner of witchcraft) does sihr or learns
sihr only after worshipping and serving the shayaateen, and drawing close to
them by means of the things that they like. After that, they teach him the
means of sihr. But, praise be to Allaah, there is no reason why the person who
has been affected by sihr should not be treated by means of reciting Qur’aan
and the prayers for refuge with Allaah that are prescribed in sharee’ah, and
permissible medicines, just as patients with all kinds of sicknesses are
treated by doctors. The patient does not necessarily recover, because not every
sick person does recover. A sick patient might be treated and then recover if
his appointed time (of death) has not yet arrived, or he may not recover and
may die from this sickness, even though he may be been seen by the most skilled
physicians and knowledgeable doctors. When the appointed time of death comes,
no medicine or treatment will be of any avail, because Allaah says
(interpretation of the meaning):
“And Allaah grants
respite to none when his appointed time (death) comes” [Holy Quran chapter al-Munaafiqoon
63:11]
Medical treatment is of
benefit when the appointed time has not yet come, and Allaah decrees that His
slave should be healed. The same applies in the case of one who has been
affected by sihr; Allaah may decree that he should recover, or He may not
decree that, as a test and a trial, or for other reasons which are known to
Allaah. Among those reasons may be the fact that the one who is treating him does
not have the right treatment for this problem. It was narrated in a saheeh
report that the Prophet (peace and blessings of Allaah be upon him) said: “For
every disease there is a medicine, and if that medicine is applied to the
disease, he will recover by Allaah’s Leave.” And he (peace and blessings of
Allaah be upon him) said: “Allaah has not sent down any disease but He has also
sent down the cure; the one who knows it knows it and the one who does not know
it does not know it.”
Among the treatments
prescribed in sharee’ah is the treatment of sihr with recitation of the
Qur’aan. The greatest soorah in the Qur’aan, which is al-Faatihah, should be
recited over the person who has been affected by sihr. This should be repeated
several times. 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. Some
of the Sahaabah (may Allaah be pleased with them) passed by some Bedouins whose
shaykh, i.e., their leader, had been bitten. They had done everything they
could but he had not gotten better. They said to one of the Sahaabah, “Is there
any raaqi (one who performs ruqyah) among you?” They said, “Yes.” So one of
them recited Soorat al-Faatihah over him, and he immediately got up full
of energy as if nothing had happened; Allaah healed him of the ill-effects of
that snakebite. The Prophet (peace and blessings of Allaah be upon him) said:
“There is nothing wrong with ruqyah so long as it does not involve shirk.”
He (peace and blessings of Allaah be upon him) performed ruqyah and had it
performed for him. There is a lot of good in ruqyah, and a great deal of
benefit. Al-Faatihah, Aayat al-Kursiy, “Qul Huwa Allaahu
Ahad”, al-Mi’wadhatayn and other aayahs may be recited over the
person who has been affected by sihr, as well as good du’aa’s narrated in the
ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), such as
the du’aa’ he said when he performed ruqyah for a sick person and said, “Allaahumma
Rabb al-naas, adhhib il-ba’s, washfi anta al-Shaafi laa shifaa’a illa
shifaa’uka shifaa’an laa yughaadir saqaman (O Allaah, Lord of mankind,
remove the harm and heal him, for You are the Healer and there is no healing
except Your healing, with a healing which does not leave any disease behind).”
This may be repeated three times or more. And it was also narrated from him
(peace and blessings of Allaah be upon him) that Jibreel (peace be upon him)
performed ruqyah for him and said three times: “Bismillaah arqeeka min
kulli shay’in yu’dheeka, wa min sharri kulli nafsin aw ‘aynin haasid Allaah
yashfeek, bismillaah arqeek (In the name of Allaah I perform ruqyah for
you, from every thing 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 is a great ruqyah which was narrated in a saheeh hadeeth from the
Prophet (peace and blessings of Allaah be upon him). It is prescribed to
perform ruqyah for the one who has been bitten or stung, and the one who has
been affected by sihr, and the one who is sick. There is nothing wrong with
performing ruqyah for one who is sick or has been affected by sihr or bitten or
stung, by reciting good du’aa’s, even if they were not transmitted from the
Prophet (peace and blessings of Allaah be upon him), so long as they do not
contain anything that is haraam, because of the general meaning of the hadeeth
of the Prophet (peace and blessings of Allaah be upon him): “There is nothing
wrong with ruqyah so long as it does not involve shirk.”
Allaah may heal the sick
person and the person affected by sihr, and others, without any ruqyah and
without any action on the part of other people, because He is Able to do all
things, and He is Wise in all that He does. Allaah says in His Holy Book:
“Verily, His Command,
when He intends a thing, is only that He says to it, ‘Be!’ and it is!”[ Holy
Quran chapter Yaa-Seen 36:82]
To Him be praise and
thanks for all that He wills and decrees, for He is wise in all that He
does.
The sick person may not
be healed if his appointed time has come and it is decreed that he should die
from this disease. Among the things that may be used in ruqyah are the verses
which speak of sihr, which may be recited into water. These are the verses
about sihr in Soorat al-A’raaf, where Allaah says (interpretation of the
meaning):
“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 [Holy Quran chapter al-A’raaf 7:117-119]
And in Soorat Yoonus
(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).’” [Holy Quran chapter Yoonus 10:79-82]
And in Soorat Ta-Ha
(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.’”[ Holy Quran chapter Ta-Ha 20:65-69]
These aayahs are among
the things by which Allaah causes the ruqyah against sihr to be beneficial. If
the qaari’ (reader) recites these verses into water, and also reads Soorat
al-Faatiha, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, and al-Mi’wadhatayn
into the water, then pours it over the person who he thinks has been affected
by sihr or is being prevented by magic from having intercourse with his wife,
then he will be healed by Allaah’s Leave. If seven lotus leaves are ground up
and added to the water as well, this is appropriate, as was mentioned by Shaykh
‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed,
quoting from some of the scholars in the chapter entitled Ma jaa’a fi’l-Nushrah.
It is mustahabb to recite the three soorahs, namely Qul Huwa Allaahu
Ahad, Qul A’oodhu bi Rabb il Falaq and Qul A’oodhu bi Rabb il-Naas.
The point is that these and similar treatments which are used to treat this
problem of sihr, may also be used to treat the one who is prevented by magic
from having intercourse with his wife. This has been tried a great deal and
Allaah caused it to yield results. A person may be treated with al-Faatihah
alone and be healed, or with Qul Huwa Allaahu Ahad and al-Mi’wadhatayn
on their own, and be healed. It is very important that the person
performing this treatment and the person who is being treated should both have
sincere faith and trust in Allaah; they should know that He is control of all
things and that when He wills a thing it happens, and when He does not will a
thing it does not happen. The matter is in His hand, whatever He wills happens
and whatever He does not will does not happen. When both the reader and the one
who is read over have faith and are sincere towards Allaah, the sickness will
disappear quickly by Allaah’s Leave, and both physical and spiritual medicine
will be beneficial. We ask Allaah to help us all to please Him, for He is
All-Hearing and is ever Near. Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li
Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy
on him), p. 70
Sources
https://islamqa.info/en/11290
No comments:
Post a Comment