She is refusing those who propose marriage – could it be sihr (witchcraft)?

  Firstly: One of two scenarios must apply with regard to the suitor whom you are rejecting: 

1 – He actually does have bad characteristics. 

2 – That is an illusion on your part, and is not actually the case. 

If the former is true, then you have done well to reject him and not accept him as a husband. No husband is fit for a woman except one who is religiously committed and of good character; he is the one who can guide her to do good and help her to obey her Lord, and raise her children in the best manner. 

But we must draw attention to something that is very important, which is that it is not up to people to judge what is inside people’s hearts, and no one is enjoined to do that. Even the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “I have not been commanded to check people’s hearts or split open their bellies (meaning checking what is in their hidden thoughts).”  Narrated by al-Bukhaari (4351) and Muslim (1064).  

As we are not enjoined to do that, how people appear outwardly to be is sufficient for us. If someone appears to us to be good, we trust him, and we judge him as he appears to be, and his case is up to Allaah. 

It was narrated that ‘Abd-Allaah ibn ‘Utbah said: I heard ‘Umar ibn al-Khattaab (may Allaah be pleased with him) say: “People used to be judged by the wahy (revelation) at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), but now the wahy has ceased. Now we will judge you according to what we see of your outward deeds. Whoever appears good to us, we will trust him and draw close to him, and what is in his heart has nothing to do with us. Allaah will call him to account for what is in his heart. And whoever appears bad to us, we will not trust him and we will not believe him, even if he says that inwardly he is good.” Narrated by al-Bukhaari, 2641. 

Soon, if you examine people and try to find out how they are inside, no one will be good enough for you. Look at yourself first: are you free of the things that you look for in others? 

It was narrated that Mu’aawiyah (may Allaah be pleased with him) said: I heard the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) say: “If you seek out people’s faults you will soon corrupt them or almost corrupt them.”  

Abu’l-Darda’ said: A word that Mu’aawiyah heard from the Messenger of Allaah by which Allaah benefited him. 

Narrated by Abu Dawood (4888) and classed as saheeh by al-Albaani. 

Al-Manaawi (may Allaah have mercy on him) said: Because people indulge in gossip and may accuse others of something that has no basis. 

Seeking out suspected faults may lead to the very faults that he wants to remove. 

To sum up: The Lawgiver seeks to conceal wherever possible. Fayd al-Qadeer (1/559). 

So our advice to you, and to all our sisters who are looking for a suitable husband, is that the woman should not be so strict in the conditions that should be met by the husband with regard to character and religious  commitment, for two reasons: 

1 – She may not herself have the level of religious commitment and beauty that would make men who are of good character and religious commitment seek her out and propose to her. In that case there is no justification for her refusal, because it may be impossible or very difficult for the one who she imagines to come and seek her as a wife. She should pay attention to this matter because it is important. 

2 – People vary in their character and level of religious commitment. If there comes to her one who is of good character and religiously committed, she should realize that there are some who are better then him and others to whom he is superior. Hence she should accept one who is good enough to be her husband and help her to keep chaste and direct her to that which is good. 

If the latter is the case, then it is more likely that it is caused by destructive envy (hasad) or witchcraft. This kind of witchcraft is called sihr al-ta’teel. You can find out if this is the case if the one who proposed marriage is of good character and religiously committed, and has no faults, and you accept him and he accepts you, but then nothing happens, or you reject him for no apparent reason. 

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

As for witchcraft that prevents marriage: women often complain of sihr al-ta’teel, as marriage does not happen even though the conditions are met and there are no impediments. Suitors may come and be accepted, but then they go away without anything being achieved. Undoubtedly this is due to a reason caused by some enviers to prevent the marriage from being completed, to the extent that some girls remain without marriage and if the marriage does go ahead in some cases, there happens something to prevent the couple from getting along and having a happy life.  

Al-Sawaa’iq al-Mursalah fi Tasaddi li’l-Musha’widheena wa’l-Sahrah (p. 175). 

Secondly: The solution in both cases is easy, in sha Allaah. If it is the matter of you being too strict about the qualities that you want in a husband, then you should realize that the solution to this problem is to accept a husband who has the qualities of manliness, love of good and religious commitment that prevent him from doing haraam things. People vary in this, so accept the one who is commended to you by a sincere and trustworthy advisor who is a good and religiously committed person, and knows your situation and that of the suitor. Perhaps Allaah will cause him to be good for you. 

If you have been afflicted with the evil eye or a spell has been worked against you, the solution lies in dealing with it in the ways prescribed in sharee’ah, which we have explained in the answers to question no. 13792, 11290 and 12918.

There is no need to look for people to undo the spell; reciting Qur’aan and ruqyahs is something that you can do by yourself. If you are not able to do that, then look for a sister whose religious commitment you trust to do that for you, and try to keep away from men. 

We ask Allaah to help you to do all that is good, and we ask Him to make you steadfast in adhering to His religion, and to bless you with a righteous husband.

Witchcraft and Seeking Help From Practitioners of it

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

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

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

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

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

They replied: 

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

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

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

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

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

Shaykh ‘Abd al-‘Azeez ibn Baz said: 

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

It is permissible to seek treatment according to scholarly consensus. The Muslim may go to a doctor to seek treatment for internal diseases, injuries, nervous complaints, etc, so that he can identify the disease and treat it in an appropriate manner, using medicines that are permissible according to sharee’ah (Islamic law), based on his knowledge of medicine, because this comes under the heading of using the ordinary means, and it is not contrary to the idea of putting one's trust in Allah. Allah has sent down the disease but He has also sent down with it the cure; those who know it know it and those who do not do not. But Allah has not created the healing for His slaves in that which He has forbidden to them, so it is not permissible for the sick person to go to a soothsayer who claims to know the unseen, in order to find out from them what is wrong with him. 

And it is not permissible for him to believe what they tell him, because they speak of the unseen without knowledge, or they summon the jinn and seek their help in doing what they want. The ruling on these people is that they are kafirs (disbelievers) and misguided, because they claim to have knowledge of the unseen. Muslim narrated in his Saheeh that the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayer will not be accepted for forty days.” And it was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allah be upon him).” [Abu Dawood and the four authors of al-Sunan]. 

Al-Hakim narrated that the Prophet (peace and blessings of Allah be upon him) said: “Whoever goes to a fortune-teller or soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allah be upon him).” And it was narrated that ‘Imran ibn Husayn (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “He does not belong to us who observes bird omens or has that done for him, or who seeks divination or who has that done for him, or who practices witchcraft or has that done for him. Whoever goes to a soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allah be upon him).” [al-Bazzaar].

These ahadeeth (reports) demonstrate that it is forbidden to go to soothsayers, fortune-tellers, witches and the like, and ask them questions and believe them, and a warning is issued to those who do this. Community leaders and those in positions of power and authority must forbid going to fortune-tellers, soothsayers and the like, and not allow anyone who deals in such things to operate in the marketplaces or elsewhere. They should denounce them emphatically, and denounce those who go to them. We should not be deceived by the fact that they may get things right sometimes, or by the fact that many people go to them, because they are ignorant and the people should not be deceived by them. The Prophet (peace and blessings of Allah be upon him) forbade going to them, asking them questions and believing them, because this is a great evil, a serious danger and leads to bad consequences, and because they are immoral liars. 

These ahadeeth also indicate that soothsayers and witches are also kafirs, because they claim to have knowledge of the unseen, which is kufr (disbelief), and because they only reach their goals by serving the jinn and worshipping them instead of Allah, which is kufr or disbelief in Him and associating others with Him (shirk). The one who believes them and their claims to have knowledge of the unseen is like them. Everyone who goes to these people and deals with them, is disowned by the Messenger of Allah (peace and blessings of Allah be upon him). It is not permissible for the Muslim to accept what they claim is a kind of treatment, such as their muttering mumbo-jumbo or pouring lead and other kinds of nonsense that they do. This is a kind of sorcery and deception of the people. Whoever accepts it is helping them in their falsehood and kufr. 

Majmoo’ Fatawa al-Shaykh Ibn Baz. 

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

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

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

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

1.     Allah says (interpretation of the meaning):

“… but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, “We are for trial, so disbelieve not (by learning this magic from us).” And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not.” [2:102]

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

2.     Allah says (interpretation of the meaning):

“And from the evil of those who practice witchcraft when they blow in the knots.”[113:4] 

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

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

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

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

1. Knots and incantations  

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

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

2.     Sleight of hand

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

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

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

3.     Bewitching the eyes

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

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

4.     Using chemicals

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

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

Soundness of the Hadeeth, “Learn witchcraft (sihr).”

 This hadeeth is false and has no basis. It is not permissible to learn witchcraft or to use it. It is an evil action and is kufr (disbelief) and misguidance. Allah clearly stated that witchcraft is forbidden in His Book, where He says (interpretation of the meaning):

“They followed what the shayateen (devils) gave out (falsely of the magic) in the lifetime of Sulayman. Sulayman did not disbelieve, but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, 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 a man and his wife, but they could not thus harm anyone except by Allah’s leave. 

And they learn that which harms them and profits them not. 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.

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

In these verses, Allah clearly states that witchcraft is kufr and that it is from the teachings of the devils. Allah has condemned them for it, and they are our enemies. And He has stated that teaching witchcraft is kufr and that it is harmful and not beneficial, so we must beware of it. 

Learning witchcraft is all kufr, hence He stated that the two angels did not teach it to people until they had told them (what means), “We are for trial, so disbelieve not (by learning this magic from us).”  Then He says (what means), “but they could not thus harm anyone except by Allah’s leave” so it is known that it is kufr and misguidance, and that the practitioners of witchcraft cannot harm anyone except by Allah’s leave. What is meant is His universal qadari will (i.e., things that He decrees should happen even though He may dislike them), not His religious shar’i will (i.e., that which He prescribes and which pleases Him) – because Allah has not prescribed this and has not given permission for it in His sharee’ah; rather He has forbidden it and stated that it is kufr and is from the teachings of the devils. 

And He has stated that whoever buys it – i.e., learns it – will have no share in the Hereafter. This is a serious warning. Then Allah says (what means): “And how bad indeed was that for which they sold their ownselves, if they but knew” – what is meant is that they have sold themselves to the devils for this witchcraft. Then Allah says (what means), “And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!” – this indicates that learning witchcraft and using it is the opposite of faith and piety. There is no power and no strength except with Allah.

Repentance of a Witch

Learning witchcraft and practicing it constitute kufr (disbelief). Allah says (interpretation of the meaning):

“They followed what the shayateen (devils) gave out (falsely of the magic) in the lifetime of Sulayman (peace be upon him). Sulayman (peace be upon him) did not disbelieve, but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’” [2:102]

A practitioner of witchcraft may do something that makes him an apostate, so he commits kufr and should be executed for his apostasy. Or he may practice witchcraft by doing something that does not constitute kufr. In the latter case there is a difference of scholarly opinion, but the correct view is that he should also be executed if it is proven that he is a practitioner of witchcraft. This is what the sahabah (may Allah be pleased with them) did and enjoined others to do. If he is executed, he should not be washed or shrouded or buried in the Muslim graveyard.

There should be no hesitation in executing the practitioner of witchcraft, whether we say that he is a kafir (disbeliever) or not, because this is what is proven from the companions of the Prophet (peace and blessings of Allah be upon him). Executing him prevents the spread of evil and serves as a deterrent to his fellow practitioners of witchcraft.

If a practitioner of witchcraft repents sincerely to Allah, then Allah will accept his repentance. This is between him and his Lord, before the matter reaches the courts. But if the matter reaches the Islamic court, then the qaadi (Muslim judge) should execute him without asking him to repent, so as to rid society of his evil. But it is not permissible for any individual to carry out the hadd (Islamically prescribed) punishment by himself, rather the matter must be referred to the authorities. 

There follow some fatwas of the scholars on this matter:

1 – Shaykh ‘Abd al-‘Azeez ibn Baz (may Allah have mercy on him) said:

If a practitioner of witchcraft repents sincerely to Allah, that will benefit him before Allah, for Allah accepts repentance from the mushrikeen (polytheists) and others, as He says (interpretation of the meaning): 

“And He it is Who accepts repentance from His slaves, and forgives sins.” [42:25] 

“And all of you beg Allah to forgive you all, O believers, that you may be successful.” [24:31] 

But in this world it is not accepted. The correct view is that he is to be executed. If it is proven to the court that he is a practitioner of witchcraft, then he should be executed, even if he says, “I have repented.” His repentance between him and Allah is valid, if he is sincere, and that will benefit him before Allah, but according to the Islamic ruling he is to be executed, just as ‘Umar (may Allah be pleased with him) executed the practitioners of witchcraft, because their evil is great. They may say, “We have repented,” but they may be lying, and the people will be harmed and may not be safe from their evil because of the repentance that they show. So they should be executed, and their repentance will benefit them before Allah if they are sincere. End quote. Majmoo’ Fatawa al-Shaykh Ibn Baz. 

2 – The Shaykh (may Allah have mercy on him) also said: 

The correct view according to the scholars is that the practitioner of witchcraft should be executed without being asked to repent, because of the seriousness of their evil. Some scholars are of the view that they should be asked to repent, and that they are like any other kafirs (non-Muslims) who should be asked to repent. But the correct scholarly view is that they should not be asked to repent because their evil is so great, and because they conceal their evil and their kufr; they may claim to have repented but they are lying, and may cause a great deal of harm to people as a result. Hence the scholars were of the view that the one who is known and proven to be a practitioner of witchcraft should be executed even if he claims that he has repented and that he regrets what he has done; he should not be believed. 

Hence it is narrated that ‘Umar (may Allah be pleased with him) wrote to the commanders of the troops telling them to execute every practitioner of witchcraft they found, so as to guard against their evil. Abu ‘Uthman al-Nahdi said: “We executed three practitioners of witchcraft.” This is how it was narrated in Saheeh al-Bukhari from Bajalah ibn ‘Abdah. [It was also narrated by Abu Dawud with a saheeh isnad/authentic chain of narrators, and the original report is in al-Bukhari]. 

And it is narrated in a saheeh (authentic) report that Hafsah (may Allah be pleased with her) executed a slave woman of hers because she found out that she was engaging in witchcraft. And when the great sahabi (companion) Jundub ibn ‘Abd-Allah (may Allah be pleased with him) saw a practitioner of witchcraft playing with his head – making the people think that he was cutting off his head and putting it back – he approached him without him realizing and killed him, and said: “Now put your head back if you are telling the truth!” 

Conclusion: the evil of the practitioners of witchcraft is great, hence it is obligatory to execute them. If the authorities know that they are practitioners of witchcraft, and that is proven with shar’i (legal) evidence, then they have to execute them, so as to protect society from their evil and corruption. End quote. 

3 –The Shaykh also said: If he is executed, the funeral prayer should not be offered for him, and he should not be buried in the graveyard of the Muslims; he should be buried in the graveyard of the kafirs. He should not be buried in the graveyard of the Muslims, the funeral prayer should not be offered for him, and he should not be washed or shrouded. We ask Allah to keep us safe and sound. 

4 – He also said:  The ruling on the practitioner of witchcraft who is known to make people imagine things, or whose actions result in harm for people, such as causing people to see things that are not there, making a man beloved to his wife or a wife beloved to her husband, or the opposite, which causes harm to people, if this is proven by means of evidence in the Islamic court, then this practitioner of witchcraft must be executed and his repentance should not be accepted even if he repents. 

We have quoted above the report narrated from ‘Umar (may Allah be pleased with him), who ordered his commanders to kill the practitioners of witchcraft so as to prevent their mischief on earth and to stop them disturbing the Muslims and causing harm to people. As soon as they are found out, then it is obligatory for the Muslim leaders to execute them even if they say “We have repented”, because there is no guarantee. If they are sincere in their repentance, that will benefit them before Allah, because of the general meaning of the verse in which Allah says (interpretation of the meaning): 

“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do.” [42:25]

If a person comes to the authorities without having been found out and tells them that he has repented, and that in the past he used to do such and such, but he has repented to Allah and he seems outwardly to be good, then his repentance should be accepted, because he has come voluntarily, seeking goodness and announcing his repentance without having been found out and without anyone making any claims against him. So if he comes in a manner that does not suggest any kind of trickery, then his repentance should be accepted, because he has come repenting and expressing regret, like any other kafir who may have a bad past, then Allah blesses him by enabling him to repent without being forced to do so by anyone and without anyone making any claims against him. End quote.   Majmoo’ Fatawa al-Shaykh Ibn Baz.

5 – The scholars of the Standing Committee said:   If the practitioner of witchcraft does any act of kufr in his magic, then he is to be executed as a hadd punishment for his kufr. If it is proven that he killed by means of his magic someone whose life is protected by sharee’ah, then he should be executed as a qasas (retribution) punishment. If he did not do any act of kufr or kill anyone by means of his magic, then there is a difference of scholarly opinion with regard to executing him for his witchcraft. But the correct view is that he should be executed as a hadd punishment for his apostasy. This is the view of Abu Haneefah, Malik and Ahmad (may Allah have mercy on them), because his magic in fact means that he is a kafir, because of the verse (interpretation of the meaning):

“They followed what the shayateen (devils) gave out (falsely of the magic) in the lifetime of Sulayman (peace be upon him). Sulayman (peace be upon him) did not disbelieve, but the shayateen (devils) disbelieved, teaching men magic.” [2:102] 

This verse indicates that all practitioners of witchcraft are kafirs. And it is proven in Saheeh al-Bukhari that Bajalah ibn ‘Abdah said: ‘Umar ibn al-Khattab (may Allah be pleased with him) wrote saying: Execute every practitioner of witchcraft, male or female, and we executed three practitioners of witchcraft. And it was narrated that Hafsah, the Mother of the Believers (may Allah be pleased with her) ordered that a slave girl of hers who had put a spell on her be executed, and she was executed. [Maalik in al-Muwatta]. 

And it is proven that Jundub said: The punishment for the practitioner of witchcraft is a blow with the sword. [Narrated by al-Tirmidhi who said: the correct view is that it is mawqoof – not directly attributed to the Prophet].   Based on this, the ruling on the practitioner of witchcraft asked about in the question is that he should be executed according to the correct scholarly view. The one whose job it is to confirm that witchcraft has taken place and to carry out the punishment is the ruler who is charge of the Muslims’ affairs, so as to ward off mischief and close the door to chaos. End quote.   Fatawa al-Lajnah al-Daimah.  

6 – Shaykh Ibn ‘Uthaymeen said:   Is this execution a hadd (legally prescribed) punishment or killing him because of his kufr?  Both are possible, based on the details about the kufr of the practitioner of witchcraft that we have discussed above. But based on the above discussion we say: if a person’s witchcraft constitutes kufr, then his execution is that of an apostate, but if his witchcraft does not constitute kufr, then it comes under the heading of protection against serious harm, and it must be implemented as the ruler sees fit.

Conclusion: Practitioners of witchcraft must be executed, whether or not we say that it is because of their kufr, because they make people sick and may even kill them, they cause separation between husband and wife, and vice versa, and they may bring about reconciliation between enemies and thus attain their goals. One of them may bewitch a person to make him like him and get what he wants from him, such as if one of them bewitches a woman in order to have his way with her, and because they spread mischief on earth. 

So it is obligatory for the authorities to execute them without asking them to repent, so long as this is done to ward off their harm and the great damage they may cause. The hadd punishment has nothing to do with being asked to repent; when the offender is caught, the hadd punishment must be carried out. End quote.   Majmoo’ Fatawa al-Shaykh Ibn ‘Uthaymeen. This is a commentary on Kitab al-Tawheed.

7 – Shaykh Ibn ‘Uthaymeen also said:   The view that (practitioners of witchcraft) should be executed is in accordance with the principles of sharee’ah, because they spread mischief on earth and their mischief is one of the greatest forms of mischief. So executing them is obligatory for the ruler, and it is not permissible for the ruler to fail to execute them, because if such people are left alone and their actions become widespread, they will cause mischief in their own land and in the land of others. 

But if they are executed the people will be safe from their evil and the people will be deterred from indulging in witchcraft. End quote.   Majmoo’ Fatawa al-Shaykh Ibn ‘Uthyameen. This is a commentary on Kitab al-Tawheed.

Witchcraft coming Between a Man and His Wife

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

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

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

Among the evidence of Ahl al-Sunnah is: The ayah/verse (interpretation of the meaning):

“… but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, “We are for trial, so disbelieve not (by learning this magic from us).” And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not.” [2:102]

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

The ayah (interpretation of the meaning): “And from the evil of the witchrafts when they blow in the knots.” [113:4]

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

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

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

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

There are many ways of protecting oneself against witchcraft:

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

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

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

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

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

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

3) Cupping, induced vomiting and surgery.

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

Determining if One is Afflicted by Evil Eye or Possessed

Those who deal with ruqyah (incantation) as prescribed in Islam have mentioned some of the symptoms from which it may be known whether a person has been possessed by the jinn or affected by the evil eye. They are not definitive symptoms and may vary in some cases, and may be more or less in other cases. 

As for the symptoms of possession, they are: 

1.     Turning away and reacting strongly when hearing the adhaan (call to prayer) or Quran

2.     Fainting, seizures and falling when Quran is read over him

3.     A lot of disturbing dreams

4.     Being alone, keeping away from people and behaving strangely

5.     The devil who is dwelling in him may speak when Quran is recited over him. 

As for the symptoms of being affected by the evil eye, Shaykh ‘Abd al-‘Azeez al-Sadhan (may Allah preserve him) said: 

If it is not a real sickness, then the symptoms may take the following forms:  

Headaches that move from one part of the head to another; yellow pallor in the face; sweating and urinating a great deal; weak appetite; tingling, heat or cold in the limbs; palpitations in the heart; pain in the lower back and shoulders; sadness and anxiety; sleeplessness at night; strong reactions due to abnormal fears; a lot of burping, yawning and sighing; withdrawal and love of solitude; apathy and laziness; a tendency to sleep; health problems with no known medical cause. 

These signs or some of them may be present according to the strength of the evil eye or the number of people who put the evil eye on others. End quote. Al-Ruqyah al-Shar’iyyah.

Wife Practicing Witchcraft on Husband

  “They followed what the shayateen (devils) gave out (falsely of the magic) in the lifetime of Sulayman. Sulayman did not disbelieve, but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’ And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not. 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 own selves, if they but knew.”[2:102] 

This ayah (verse) indicates that witchcraft is kufr (disbelief) and that the one who practices it is a kafir. Those who practice witchcraft learn that which harms them and does not benefit them. One of their aims is to separate a man and wife, and they will have no chance before Allah on the Day of Resurrection – i.e., they will have no hope of salvation. According to a saheeh hadeeth (authentic narration) narrated from the Messenger of Allah (peace and blessings of Allah be upon him), he said, “Avoid the seven things which will lead to doom.” He was asked, “What are they, O Messenger of Allah?” He said: “Associating anything with Allah; witchcraft; killing a soul whom Allah 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.” 

With regard to the Shaykh who gave you the remedy, it appears that he is a practitioner of witchcraft like the woman, because no one knows about actions of witchcraft except others who do the same. He is also one of the fortune-tellers and soothsayers who are known for their claims to know many matters of the unseen. The Muslim must beware of them and not believe their claims to know the unseen, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever comes to a fortune-teller and asks him about anything, his prayers will not be accepted for forty days.” [Muslim]. 

And the Prophet (peace and blessings of Allah be upon him) said: “Whoever comes to a fortune-teller or soothsayer and believes what he says has disbelieved in that which was revealed to Muhammad (peace and blessings of Allah be upon him).”  So you have to repent and regret what you have done, and tell the head of the organization and the head of the court about this Shaykh and your old wife, so that the court and organization will take action to deter them. 

If something like this happens to you again then ask the scholars of sharee’ah (Islamic law) to tell you of the remedy prescribed in sharee’ah. If what happened to you has now gone, then praise be to Allah, otherwise let us know so that we can tell you of the remedy prescribed in sharee’ah. May Allah bless you and us with understanding of Islam and steadfastness in our religion, and may He keep us safe from that which goes against it, for He is the Most Generous, Most Kind. And peace be upon you and the mercy of Allah and His blessings.

Eating seven dates in the morning and the impact of believing in that on the healing effect

Firstly: Al-Bukhaari (5445) and Muslim (2047) narrated from Sa‘d ibn Abi Waqqaas that the Prophet (blessings and peace of Allah be upon him) said: “Whoever eats seven ‘ajwah dates in the morning, will not be harmed by any poison or witchcraft that day.”

Most of the scholars are of the view that this applies only to the dates of Madinah, and specifically to a particular type of the dates of Madinah, namely ‘ajwah dates, which grow in ‘Aaliyat al-Madinah. This is most likely to be correct, and it is the apparent meaning of the hadith.

Some scholars are of the view that it is general in meaning, and that all types of dates are efficacious against poison and witchcraft. Among those who were of this view among contemporary scholars are Shaykh ‘Abd ar-Rahmaan as-Sa‘di, Shaykh ‘Abd al-‘Azeez ibn Baaz, and Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on them). This has been discussed previously in question no. 205041.

Some of the scholars are of the view that the hadith applies specifically to the people of Madinah and those in the vicinity, because of their physical makeup which is accustomed to that environment.

Ibn al-Qayyim (may Allah have mercy on him) said:

This hadith is addressed to a specific audience, such as the people of Madinah and those in the vicinity.End quote from Zaad al-Ma‘aad (4/90).

Secondly: The hadith clearly states that eating dates in the morning is efficacious in warding off witchcraft before it occurs, but it is not far-fetched to suggest that they would also have the effect of removing it after it occurred, especially since it is well-known that witchcraft may be undone by means of treatment with remedies and ruqyah as prescribed in sharee‘ah, so the sorcerer would have to repeat the spell that he cast on that person. For that reason, the sick person should persist in eating seven dates every morning until he is fully recovered and so that he may be safe in the future – by Allah’s leave – from the harm of sorcerers and devils.

Thirdly: The one who acts in accordance with these hadiths may find the effect of protection against poison and witchcraft, even if he does not believe in it, as it says in the story of the one who was stung by a scorpion [who was a disbeliever], who was treated with ruqyah by reciting Soorat al-Faatihah over him.

Ibn al-Qayyim (may Allah have mercy on him) said:

This hadith refers to achieving healing by reciting al-Faatihah over the person who had been stung, so that he no longer needed regular medicine, and perhaps it healed him far better than regular medicine could have done, even though the recipient of the treatment was not the best candidate, either because the people of this tribe were not Muslim or because they were miserly and mean people. So how about if he had been a good candidate for such treatment?

End quote from Madaarij as-Saalikeen (1/79).

But having faith in the remedy will make it more effective and will make one more receptive to healing. This applies to all types of medicine, but in the case of psychological disease it is more effective than in the case of physical disease.

Ibn al-Qayyim (may Allah have mercy on him) said:

Many remedies are more effective if one has faith in them and takes them willingly and happily. People have seen wonders in that regard, because in that case human nature is highly receptive to medicine, and  the soul feels joy in having it, which revives the patient’s strength and reinforces his natural defences, causing his body’s resources to come together to resist disease and ward off the harm. On the other hand, many medicines may be effective for a particular disease, but what nullifies their effect is if the patient does not believe in the remedy and his body does not accept it, so it does not help him at all.

You may think of the greatest medicines and remedies, and the most beneficial for hearts and bodies, and the most useful in this world and the hereafter, namely the Qur’an which is healing for every disease, and how it does not benefit hearts that do not believe that it contains healing and benefit; rather it only increases them in (spiritual) sickness. There is no medicine that could heal hearts more effectively than the Qur’an, for it brings complete healing for hearts that does not leave any sickness behind, but it cures it, and it preserves (spiritual) health in perfect order, granting full protection from every harmful thing.

In spite of that, the fact that most hearts turn away from it (the Qur’an) and do not have firm belief in it, when there is no doubt that it is a healing, and they fail to use it and ignore it in favour of other medicines that are put together by human beings, prevents hearts from attaining healing; habits and customs take over, aversion becomes greater, chronic diseases and sickness become entrenched in people’s hearts, and patients and doctors become accustomed to human remedies and what their shaykhs and those whom they venerate and hold in high esteem prescribe for them, thus the calamity is exacerbated and the disease worsens. Zaad al-Ma‘aad (4/92).

Sihr and its types

 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]

There is no good magic in Islam

  According to Islamic teaching, all magic is evil, for two reasons: 

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

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

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

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

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

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

One of the clearest indications of that is the fact that Allah, may He be exalted, clearly stated that it is harmful and is of no benefit, as He said (interpretation of the meaning): “And they learn that which harms them and benefits them not” [al-Baqarah 2:102]. As Allah has affirmed that witchcraft is harmful and has stated that there is no benefit in it, how can it be permissible to learn that which is pure harm and in which there is no benefit?!End quote from Adwa’ al-Bayaan (4/55) 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Can sihr (witchcraft, magic) kill?

 Yes, there is sihr that can kill. When discussing different forms of murder the scholars have mentioned that the person who kills another by means of a kind of sihr that usually kills should be executed (qisaas – retaliation), because he has killed by means of something that usually kills. Ibn Qudaamah said in al-Mughni (9/330): “The sixth kind: if he killed him by means of a kind of sihr that usually kills, then he has to be executed, because he has killed by means of something that usually kills, like killing by use of a knife. 

If he killed by means of something that does not usually kill or something that sometimes kills and sometimes does not, then he has to pay diyah (blood-money), but qisaas is not required, because he intended to do harm, and it is akin to beating someone with a stick (which may or may not kill).”

The ruling concerning the saahir (practitioner of sihr) in al-Mawsoo’ah al-Fiqhiyyah (24/267) says that in the case where he killed a person by means of his sihr… the majority say that killing by means of sihr may be done deliberately, in which case qisaas is required. According to the Maalikis, evidence or a confession is required. 

According to the Shaafi’is, if the person whom the practitioner of sihr killed was his equal , then qisaas is required if the killing was deliberate, which may be proven by a confession on the part of the saahir, such as his saying “I killed him by means of my sihr”, or “I killed him with this type of thing”, supported by the testimony of two reliable witnesses who have practised sihr in the past but have now repented, who can confirm that this kind of sihr usually kills. If it is a type that does not usually kill, then the matter is more akin to manslaughter.

Undoing the effects of magic on the groom on his wedding night

This is not necessarily the case, but it could happen. Some people are tested by means of someone else putting a magic spell on them which prevents them from having intercourse with their wives. 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]

But if a person uses the prayers for refuge prescribed in Islam, Allaah will be sufficient for him against the evil of the magicians and others, and Allaah will take that (magic) away if it is present. So he has to read Aayat al-Kursi over himself, and al-Faatihah, and the verses which speak of sihr (magic), and “Qul Huwa Allaahu Ahad” and the Mi’wadhatayn, and it will go away by Allaah’s Leave. This has been tried a great deal. A good qaari’ (reader) from among the good and righteous people from whom one hopes for good may also recite for him. The reader may recite into water which the man may then drink from or wash with, and the harm will go away from him, or the reader may recite over him and blow onto him, and Allaah will cure him of that. All of these are means of keeping safe and sound.

Ruling on learning magic and removing spells from a person affected by magic

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.’”

How to deal with sihr

  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.[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!”[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 [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).’”[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.’”[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.