Archive for the ‘The Prohibition of Curing Magic by using Magic’ Category

The Prohibition of Curing Magic by Using Magic – Explanation of the Statement of Sa’eed Ibnul-Musayyib

October 8, 2013

 

The following taken from lesson 31 on Kitaabut Tawheed given by Abul Abbaas Moosa Richardson ( http://www.troid.ca/index.php/aqeedah/tawheed/comprehensive-study/1085-explanation-of-kitaab-at-towheed-class-audio ). He is explaining chapter 27 of Kitaabut Tawheed (using Shaikh Fawzaan’s summarized explanation – al Mulakh-khas). This is part of what is in the written file for lesson 31 from this link (I edited it slightly with regards to things such as capitolization and spacing):

http://www.troid.ca/index.php/aqeedah/tawheed/comprehensive-study/1085-explanation-of-kitaab-at-towheed-class-audio

 

The student Abul ‘Abbaas Moosa Richardson said:

 

 

 

The text goes on..In the collection of al Bukhaaree on the authority of Qataada who said to Sa’eed ibnul-Musayyib: “There is a man who there is a magic spell placed upon him or its the case that he is unable to have intercourse with his wife, is it permissible to remove that from him by the nushrah? Sa’eed ibnul-Musayyib, great imaam of the taabi’een said: There’s no problem in doing that, no problem in using a nushrah so long as the intention is to correct something, to fix something, to bring about a good situation as for that which benefits then there is no prohibition regarding that.

That shows you Sa’eed ibnul-Musayyib understood there are two types of nushrahs and he mentioned “as for the kind that benefits then there is no prohibition against it”

And we don’t want to allow anyone to understand from this statement of Sa’eed ibnul-Musayyib what some people have understood mistakenly – that is that now you are allowed to cure magic with magic and [that] that is what Sa’eed ibnul-Musayyib intended, that you can cure magic by going to a magician and asking him to put a magic spell on you that will cure the previous magic spell and this is absolutely impermissible as the use of magic is kufr as has been clarified clearly and the seeking help of magicians is impermissible absolutely and we see that Sa’eed said “as for what benefits then there is no prohibition of it” as Allaah ta’aala described the practice of those people who would learn magic that they learned from those who would teach magic what would harm them and never benefit them. So there is no benefit in magic and Sa’eed ibnul-Musayyib understood that, he was not giving a fatwa in favour of using magic to cure magic rather he was giving a verdict in favour of using the ruqyah shar’iyyah to cure magic and that’s what we see from the words of the ulemaa in the correct understanding of that phrase.

And it has been narrated from al-Hasan – al Hasan al Basri rahimahullaah, another imaam from the taabi’oon “and no-one can remove sihr except as-saahir” (meaning no-one removes sihr by using a magical spell to remove it except that he himself has become a magician.)

And Ibnul Qayyim has said (and we are reading from the text of the book) the curing of magic from a person who has magic done to him, it is of 2 types.

1. To cure magic with another spell similar to it, to apply a magical spell to cure oneself or someone close to you of a magical spell that has been placed. That’s the kind that is from the work of the shaytaan and this is how we should understand the statement of al Hasan al Basri when he said “no-one removes magic –meaning like as a profession, using a magical spell except the magician similar to the magician who put the spell there in the first place, or the same magician

So that’s how we understand the statement of al Hasan, not that he thought that anyone who tries to remove magic by reading the Qur’aan must be considered a magician – that wouldn’t even make sense logically so al Hasan al Basri had to be referring to the process or the act of going to a magician to cure the magic spell using the nushrah that is not allowed and that would be the use of a magician and a impermissible thing in islaam.

And Ibnul Qayyim goes on to say…so they both (the naashir and the manshoor – the one who is sick or afflicted and the one who is doing the nushrah for him, the magician) they both get in contact with a shaytaan and they do the things that he requests from them that pleases him and thus he will remove the magical spell from the person who has had the magic placed on him.

  1. And the second kind of nushrah is the nushrah that is with a ruqyah meaning a ruqyah shar’iyyah – reading Qur’aan, making du’aa to Allaah alone, phrases of Tawheed, supplications to Allaah from the supplications that the messenger salallaahu alaihi wa sallam taught us and so son and reciting or seeking refuge with Allaah like reading qul a’oothu bi rabbil falaq and qul a’oothu bi rabbinnaas and those kinds of soorahs that we seek refuge with Allaah through the reading of those soorahs [and] the use of medicines – medicines that are of course permissible and the open general supplications. Any nushrah that’s based on these things is permissible.

Look at the basis of the therminology that is very important [see troid.ca slides]. The first one is nushrah jaahiliyyah – the nushrah that was known as the word nushrah from jaahiliyyah and that is that a person uses amulets, he uses magical spells, he uses the mumbling of certain phrases that he doesn’t understand, the ruqyah ghayru shar’iyyah in general, he uses all of that, that is forbidden, that is what is a kind of work of the shaytaan and that is what al Hasan al Basri considered to be the cure of magic is done by a magician in this case.

The second possible meaning of the word nushrah is an-nushrah shar’iyyah – the nushrah that is allowed in islaam and that is to cure a magical spell with the use of the qur’aan, by reading the qur’aan over the afflicted area, asking Allaahu ta’aala with ones Tawheed, calling upon Allaah by his beautiful names and attributes, taking medicines which are proven to work that are permissible in their substance, in their makeup and so on – these are the nushrahs that are allowed – the permissible forms of curing magic.

The speech of the scholars should be understood in light of these two kinds of nushrah to avoid confusion on the issue.

Advertisements

The Prohibition of Curing Magic by Using Magic – Shaikh AbdurRahmaan al Barraak

October 7, 2013

 


The following is Shaikh AbdurRahmaan bin Naasir al Barraak‘s reply to a question regarding curing magic using magic taken from the book: Shirk and what leads to it, the chapter on magic (Fatwa 17166)

The Arabic text of this speech is in this file: quote al Barraak

(originally from:

http://www.ajurry.com/vb/showthread.php?t=25441 )

Q: Is it permissible to cure magic by using magic when there is a need?

 

A (Shaikh AbdurRahman bin Naasir al-Barraak): All the praise belongs only to Allaah. Curing or removing magic is called “an-nushrah”. It is narrated from Jaabir that the Messenger of Allaah – sallallahu alayhe wa sallam was asked about an-nushrah, so he said: “It is from the work of shaytaan”1 (Imaams) Ahmad and Abu Dawood recorded it with a good chain. And in order to cure magic by using magic, one must go to a magician, ask him about who did the magic, and where is the location of the magic – and that is to nullify the work of the first magician. And it is known that the magician is a type of kaahin2. And it has been authentically reported from the Prophet – sallallahu alayhe wa sallam:

 

من أتى عرافا أو كاهنا فسأله ، فصدقه بما يقول ، فقد كفر بما أنزل على محمد

Whoever goes to an ‘Arraaf or a Kaahin3, asks him (about something), and believes what he says, has indeed disbelieved in what was sent down to Muhammad.”4

So it is not permissible to cure magic by using magic because that is from the work of shaytaan. And it requires asking the magician and believing him (which is prohibited due to the hadeeth he quoted).

Ibnul Qayyim said5:

 

And “An-Nushrah” is to remove magic from the bewitched one.  And it is of two types:

 

(1) Removing the magic using magic – and this is from the work of shaytaan1. This is what al-Hasan (al Basree)’s saying refers to (None cures magic by using magic except the magician)6 So the one doing the nushrah and the one the nushrah is being done to get closer to him (shaytaan) by doing what he loves so that he (shaytaan) will cease his actions towards the bewitched one.

 

(2)An-Nushrah by using Ruqyah2 and (reciting) the Ta’awwudhaat3 and dua and permissible medicines.  So this is permissible, on top of that it is recommended

(end of quoting from Ibnul Qayyim)

And some of the People of Knowledge have narrated from Sa’eed bin al-Musayyib – rahimahullah – that he viewed it as permissible to cure magic by using magic in cases of necessity. But it isn’t clear that the speech of Ibn al-Musayyib indicates that it is permissible to cure magic by using magic. Rather, it is possible that he meant: curing it by using allowable means. Even with that, Shaikh Uthaymeen indeed replied to this speech in “al-Qawl al-Mufeed” (2/73):

But in any case, even if Ibn al-Musayyib (had actually said it was permissible), or someone higher in status that Ibn al-Musayyib from those whose speech is not a proof (i.e. everyone other than the Prophet – sallallahu alayhe wa sallam) had viewed it as permissible, that doesn’t mean that Allaah has ruled it to be permissible – unless we refer back to the Book and the Sunnah – and the Messenger – (we ask that) Allaah raise his rank and grant him peace – was asked about an-Nushrah and he said: ‘It is from the work of shaytaan7‘”

Footnotes:

4With the wording:

من أَتَى عَرَّافًا أو كاهنًا فصَدَّقه بما يقولُ ، فقد كَفَر بما أُنْزِلَ على مُحَمَّدٍ

Declared saheeh by Shaikh Albaanee in Saheeh al Jaamee (5939)

There are other authentic wordings.

http://dorar.net/hadith? (a hadeeth encyclopedia)

The Prohibition of Curing Magic by using Magic – Shaikh Fawzaan (2)

September 15, 2013

 

 

The following translated from:

http://www.alfawzan.af.org.sa/node/4796

 

 

 

Question: Is it permissible to pray behind a magician or the one who believes in magic? And is it permissible to cure magic by using magic when there is no other way?

 

 

Answer (by Shaikh Fawzaan): Magic is from the greatest of the major sins as the Prophet – sallallahu alayhe wa sallam – said: “Avoid the seven great destructive sins” They (the Companions) said: “What are they, O Messenger of Allaah?” He replied: “(1) Worshiping others with Allaah, (2) magic, and (3) murder…1 to the end of the hadeeth. So magic is considered to be from the great destructive sins and it comes after worshiping others with Allaah – Lofty and Exalted is He. Magic is disbelief. Allaah – He is The Most High and Free from all deficiencies and defects – mentioned about the Jews that they traded the Book of Allaah for magic. He, The Most High, said (translated):

…a party of those who were given the Scripture threw away the Book of Allâh behind their backs as if they did not know! They followed what the Shayâtin (devils) gave out (falsely of the magic) in the lifetime of Sulaimân (Solomon). Sulaimân did not disbelieve, but the Shayâtin (devils) disbelieved, teaching men magic…”2

 

 

And it is disbelief. Allaah – He is The Most High and Free from all deficiencies and defects – said (translated):

And these two did not teach anyone until they had said, ‘We are only a trial, so do not disbelieve’” (2:102)

This shows that learning magic is disbelief. And at the end of this verse (2:102) He said (translated):

And indeed they knew that the buyers of it (magic) would have no share in the Hereafter”3

 

Meaning: they will have no portion (in the Hereafter). This shows that the magician, when he doesn’t repent to Allaah – that he will have no portion in the Hereafter and that he is a disbeliever, because magic is disbelief. Due to this, salaah behind a magician is not correct. Likewise (behind) the one who believes in magic – believing it to be something correct and that it is permissible to practice it – then this one is like the magician and takes the same ruling.

 

 

As for the issue of curing magic by using magic, then many of the Scholars have stated that this is not permissible. Because treatment can only be by using what is halaal and what is allowed. Allaah did not put a cure for the Muslims in what He made forbidden to them. The Prophet – sallallahu alayhe wa sallam – said:

Treat each other but don’t treat each other with the haraam.”4

And Ibn Mas’ood narrated that he (sallallahu alayhe wa sallam) said:

Indeed Allaah did not put a cure for you in what He has forbidden you from.”5

And from the greatest of the forbidden things is magic, so it is not permissible to use it as a treatment, nor to (try to) cure magic by using it. Magic is only cured with permissible medicines, with (recitation of) verses of the Quran, and with transmitted (authentic) dua’s. This is what it is permissible to cure magic with. As for curing it by using magic, then this is the nushrah about which the Prophet – sallallahu alayhe wa sallam – said:

It is from the work of shaytaan.”6

And al-Hasan (al-Basree) said: “None cures magic by using magic7 except the magician”8

And many of the Scholars have prohibited this (curing magic by using magic).

Footnotes

1Saheeh Bukhari, Kitaabul Wasaayaa (Book of Wills and Testaments) narrated by Abu Hurairah

2From al Baqarah (2:101-102) – the Translation of these verses taken from: www.thenoblequran.com

3Translation of this verse from: www.thenoblequran.com

4Shaikh Albaanee declared it saheeh in Saheehul Jaamee (1762)

5 Shaikh Albaanee declared it saheeh in Silsilah Saheehah (4/175)

7See Shaikh Fawzaan’s excellent explanation of Kitaabut-Tawheed which can be downloaded from here:

http://www.ajurry.com/vb/showthread.php?t=14365 First volume, (in explanation of ch.27) p.521 in the pdf reader, but p.522 on the text, where he said: قصده: حل السحر بالسحر مثله“He (al-Hasan al-Basree) meant: the curing of magic by using magic”

8Ibn Muflih mentioned it (this statement) in al-Adab ash-Shar’iyyah from Ibnul Jawzee in Jaamee al-Masaaneed

The Prohibition of Curing Magic by using Magic – Shaikh Fawzaan (1)

September 14, 2013

Audio with translation (by Salaficentre.com):

 

Also written on their website here:

http://salaficentre.com/2013/04/curing-magic-with-magic-alallaamah-saaleh-al-fawzaan/

 

 

The Prohibition of Curing Magic by using Magic – Shaikh Uthaymeen (2)

September 12, 2013

 

The following translated from:

http://www.ajurry.com/vb/showthread.php?t=25441

 

 

 


وسئل الشيخ محمد بن صالح العثيمين رحمه الله عن حكم النشرة .
فأجاب : “حل السحر عن المسحور ( النشرة ) الأصح فيها أنها تنقسم إلى قسمين :
القسم الأول : أن تكون بالقرآن الكريم والأدعية الشرعية والأدوية المباحة ، فهذه لا بأس بها لما فيها من المصلحة وعدم المفسدة ، بل ربما تكون مطلوبة لأنها مصلحة بلا مضرة .
القسم الثاني : إذا كانت النشرة بشيء محرم كنقض السحر بسحر مثله ؛ فهذا موضع خلاف بين أهل العلم : فمن العلماء من أجازه للضرورة .
ومنهم من منعه لأن النبي صلى الله عليه وسلم سئل عن النشرة فقال : ( هي من عمل الشيطان ) رواه أبو داود وإسناده جيد . وعلى هذا يكون حل السحر بالسحر محرما ، وعلى المرء أن يلجأ إلى الله سبحانه وتعالى بالدعاء والتضرع لإزالة ضرره والله سبحانه وتعالى يقول : ( وَإِذَا سَأَلَكَ عِبَادِي عَنِّى فإني قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعي إِذَا دَعَانِ ) ويقول الله تعالى : ( أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الأَرْضِ أإلَهٌ مَعَ اللَّهِ قَلِيلا مَا تَذَكَّرُونَ ) والله الموفق ” “فتاوى الشيخ ابن عثيمين ” (1/238،239

Shaikh Uthaymeen – rahimahullah – was asked about the ruling on “an-nushrah” and he replied:

What is most correct regarding removing magic from the bewitched one (an-nushrah)1 is that it is divided into two types:

The first type: is that it is done using the Noble Quran, the legislated dua’s (found in the Quran and Sunnah), and permissible medicines. There is no problem with these when there is benefit in them and the absence of evil. Rather, it may be desired because it is benefit without harm.

The second type: is when an-nushrah is done with something forbidden like removing magic with magic – then this is an area of differing among the People of Knowledge – some of them have said it is permissible in cases of necessity.

And others have prohibited it because the Prophet – sallallahu alayhe wa sallam – when he was asked about an-nushrah, he said: “It is from the work of shaytaan”. Abu Dawood2 recorded it and it has a good chain. Because of this, removing magic by using magic is forbidden. What is obligatory upon a person is that he turns to Allaah – Who is The Most High and Free from all deficiencies and defects – with dua and humility so that He will remove the harm from him.

And Allaah – Who is The Most High and Free from all deficiencies and defects – said (translated):

 

When My slaves ask you (O Muhammad) 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). So let them obey Me and believe in Me, so that they may be led aright.3 (2:186)

 

And He, The Most High, said (translated):

 

Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any ilâh (god) with Allâh? Little is that you remember!4 (27:62)

 

And Allaah is the One Who grants success.

 

(from Fataawaa Shaikh Ibn Uthaymeen 1/238 – 239)

 

 

 

Footnotes

 

 

 

 

2Both Imaam Ahmad and Imaam Abu Dawood recorded it with a good chain.

3Translation of this verse taken from: www.thenoblequran.com

4Translation of this verse taken from: www.thenoblequran.com

The Prohibition of Curing Magic by using Magic – Shaikh Bin Baz

September 10, 2013

 

The following translated from:

http://www.ajurry.com/vb/showthread.php?t=25441

 

 


وسئل الشيخ عبد العزيز بن عبد الله بن باز رحمه الله عن حكم علاج السحر بالسحر عند الضرورة ؟
فأجاب : “لا يجوز علاج السحر بالسحر ، لأن النبي صلى الله عليه وسلم سئل عن النشرة فقال : ( هي من عمل الشيطان ) . والنشرة هي حل السحر بالسحر ؛ ولأن حلها بالسحر يتضمن دعوة الجن والاستعانة بهم ، وهذا من الشرك الأكبر ؛ ولهذا أخبر الله سبحانه عن الملكين أنهما يقولان لمن يريد التعلم منهما ما نصه : ( وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّمَا نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ ) البقرة/102 ، وقبلها قوله تعالى : ( وَاتَّبَعُوا مَا تَتْلُوا الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمـَا أُنـزِلَ عَلَى الْمَلَكَيْنِ بِبَابِـلَ هَـارُوتَ وَمَـارُوتَ ) البقرة/102.

ثم قال سبحانه : ( وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولا إِنَّمَا نَحْنُ فِتْنَةٌ فَلا تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلا بِإِذْنِ اللَّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلا يَنفَعُهُمْ وَلَقَدْ عَلِمُوا لَمَنْ اشْتَرَاهُ مَا لَهُ فِي الأخِرَةِ مِنْ خَلاقٍ وَلَبِئْسَ مَا شَرَوْا بِـهِ أَنفُسَهُـمْ لـَوْ كَانُـوا يَعْلَمُـونَ *وَلَـوْ أَنَّهُـمْ آمَنُـوا وَاتَّقَـوْا لَمَثُوبَـةٌ مِـنْ عِنْـدِ اللَّهِ خَيْـرٌ لَـوْ كَانُـوا يَعْلَمُونَ ) البقرة/102،103.

وفي هاتين الآيتين تحذير من تعلم السحر وتعليمه من وجوه كثيرة ، منها : أنه من عمل الشيطان ، ومنها : أنّ تعلمه كفر ينافي الإيمان ، ومنها : أنه قد يحصل به التفريق بين المرء وزوجه ، وهذا من أعظم الظلم والفساد في الأرض ، ومنها : أنه لا يقع شيء من الضرر ولا غيره إلا بإذن الله ، والمراد بالإذن هنا الإذن الكوني القدري ، ومنها : أن هذا التعلم يضرهم ولا ينفعهم ،

ومنها : أن من فعله ليس له عند الله من خلاق . والمعنى : ليس له حظ ولا نصيب من الخير . وهذا وعيد عظيم يوجب الحذر من تعلم السحر وتعليمه ، ومنها : ذمه سبحانه من تعاطي هذا السحر بقوله تعالى : ( وَلَبِئْسَ مَا شَرَوْا بِهِ أَنفُسَهُمْ ) والمراد بالشراء هنا البيع ، ومنها : إخباره سبحانه أن هذا العمل ينافي الإيمان والتقوى


وبهذه الوجوه يظهر لكل مسلم شدة تحريم تعلم السحر وتعليمه ، وكثرة ما فيه من الفساد والضرر ، وأنه مع هذا كفر بعد الإيمان ، وردة عن الإسلام ، نعوذ بالله من ذلك . فالواجب الحذر من ذلك ، وأن يكتفي المسلم بالعلاج الشرعي وبالأدوية المباحة بدلاً من العلاج بما حرمه الله عليه شرعاً ، والله ولي التوفيق انتهى . “مجلة الدعوة” – تاريخ 10 / 11 / 1414 هـ .

Shaikh Bin Baz – rahimahullah – was asked about the ruling of trying to cure magic by using magic in cases of necessity.

He replied: It is not permissible to try to cure magic by using magic. Because the Prophet (sallallahu alayhe wa sallam) said about “an-nushrah”: “It is from the work of shaytaan.” And “an-nushrah” is removing magic by using magic. And (it is not permisible) because removing it by using magic involves calling upon the jinn and seeking their help. And this is major polytheism. Because of this, Allaah – free is He from all deficiencies and defects – informed us about the two angels (sent as a trial) that they said to whoever wanted to learn magic from them: “And they didn’t teach anyone until they had said: ‘We are only a trial, so do not disbelieve.’” (2:102) and before that His – The Most High’s – statement (translated):

They followed what the Shayâtin (devils) gave out (falsely of the magic) in the lifetime of Sulaimân (Solomon). Sulaimân did not disbelieve, but the Shayâtin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Hârût and Mârût,”1 (2:102)

Then He – High is He above all the falsehoods attributed to Him – said (translated):

but neither of these two (angels) taught anyone (such things) till they had said, ‘We are only 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 Allâh’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 Allâh, far better would have been the reward from their Lord, if they but knew!”2 (2:102-3)

 

And in these two verses are a warning from learning magic and from teaching it from many angles.

From them:

(1) That it is from the work of shaytaan, (2) That learning it is disbelief which negates faith (Eemaan), (3) That (magic) can cause separation between the husband and wife – and this is from the greatest of oppressions and corruptions in the earth, (4) Nothing from harm – or other than that – can occur except with the allowance of Allaah – and what is meant here by ‘allowance’ is the universal allowance that He has decreed (not that He is pleased with it since He is only pleased with obedience), (5) That their learning it (magic) harmed them and did not benefit them, (6) That the one who does this has no share in the Hereafter. Meaning: he will have no portion nor share of any good. And this is a tremendous warning which requires warning from learning magic and teaching it. (7) His – subhaanahu – criticism of whoever practices magic in His – The Most High’s – statement (translated):

And how bad indeed was that for which they sold their ownselves3” (2:102)

And the meaning of “shiraa’” here is “selling”. (8) His – subhaanahu – informing (us) that this deed negates Eemaan and taqwaa (2:103).

From these angles it becomes clear to every Muslim the severity of the prohibition of learning magic or teaching it. And there are many harms and evils in that. Along with this, it is disbelief after faith, and apostacy after Islam – we seek refuge with Allaah from that. So it is obligatory to warn from that. The Muslim is sufficed with the Legislative treatments and the permissible medicines instead of treatments from what Allaah has forbidden in His Legislation.”

Footnotes

1Translation of this verse taken from: www.thenoblequran.com

2Translation of these two verses taken from: www.thenoblequran.com

3Translation of this verse taken from: www.thenoblequran.com

 

 

The Prohibition of Curing Magic by using Magic – Shaikh Muhammad al-Ameen ash-Shanqeetee

September 10, 2013

The following translated from:

http://www.ajurry.com/vb/showthread.php?t=25441

 

 


وقال الشيخ محمد الأمين المختار الشنقيطي : ” التحقيق الذي لا ينبغي العدول عنه في هذه المسألة : أن استخراج السحر إن كان بالقرآن كالمعوذتين ، وآية الكرسي ، ونحو ذلك مما تجوز الرقية به فلا مانع من ذلك ، وإن كان بسحر أو ألفاظ أعجمية أو بما لا يفهم معناه ، أو بنوع آخر مما لا يجوز فإنه ممنوع ، وهذا واضح ، وهو الصواب إن شاء الله تعالى كما ترى انتهى من أضواء البيان” (4/465) .

 

 

Shaikh Muhammad al Ameen ash-Shanqeetee said: “The implementation which is not befitting to turn away from in this matter is:

 

That if removing magic is done using the Quran – like the last two surahs, ayatul Kursi, and what is similar to that from what is allowed to do ruqyah with, then there is nothing to prevent that.

 

But if it (removing magic) is done using magic, or non-Arabic expressions, or with (words/statements) whose meanings cannot be understood, or with some other type from (those types) which are not permissible, then it is forbidden. This is clear and it is what is correct, in shaa Allaah Ta’aalaa – as can be seen.” (Adhwaa’ul Bayaan 4/465)

The Prohibition of Curing Magic by using Magic – Shaikh Uthaymeen

September 9, 2013

 

 


وقال الشيخ ابن عثيمين رحمه الله في القول المفيد” (2/70) :
وهذا الحديث بيَّن فيه الرسول صلى الله عليه وسلم حكم النشرة ، وأنها من عمل الشيطان ، وهذا يغني عن قوله إنها حرام ، بل هذا أشد من قوله إنها حرام ، لأن ربطها بعمل الشياطين يقتضي تقبيحها ، والتنفير عنها ، فهي محرمة انتهى .

Shaikh Uthaymeen said in al Qawl al Mufeed (2/70)

 

The Messenger – sallallahu alayhe wa sallam – makes clear in this hadeeth the ruling on an-Nushrah1 – and that it is from the work of the devil. And this is not in need of his saying that it is haraam. Rather, this is more severe than his saying that it is haraam. Because connecting it to the work of the devils requires rebuking it and making the people flee from it, so it is forbidden.

 

 

 

Footnotes

 

 

 

 

The Prohibition of Curing Magic by using Magic – Shaikh Sulaymaan bin Abdillah bin Muhammad bin Abdil Wahhaab

September 8, 2013

The following translated from:

http://www.ajurry.com/vb/showthread.php?t=25441


قال الشيخ سليمان بن عبد الله في تيسير العزيز الحميد” (419) : “وكذلك ما روي عن الإمام أحمد من إجازة النشرة ، فإنه محمول على ذلك أي النشرة بالرقية الشرعيةوغلط من ظن أنه أجاز النشرة السحرية ، وليس في كلامه ما يدل على ذلك ، بل لما سئل عن الرجل يحل السحر قال : قد رخص فيه بعض الناس . قيل : إنه يجعل في الطنجير ماء ويغيب فيه ، فنفض يده وقال : لا أدري ما هذا ! قيل له : أفترى أن يؤتى مثل هذا؟ قال : لا أدري ما هذا. وهذا صريح في النهي عن النشرة على الوجه المكروه، وكيف وهو الذي روى الحديث (أنها من عمل الشيطان) ، لكن لما كان لفظ النشرة مشتركا بين الجائزة والتي من عمل الشيطان ورأوه قد أجاز النشرة ظنوا أنه قد أجاز التي من عمل الشيطان ، وحاشاه من ذلكانتهى .

Shaikh Sulaymaan bin Abdullah bin Muhammad bin Abdul Wahhaab said in Tayseer al Azeez al Hameed (his explanation of Kitaabut Tawheed) (419):

And likewise what is narrated from Imaam Ahmad regarding the permissibility of an Nushrah, for it is understood to mean that. Meaning: an-nushrah with the legislated Ruqyah1. And the one who thinks that he permitted an-nushrah with magic has made a mistake.

There is nothing in his speech which points to that….And how (could he have permitted it) when he is the one who narrated the hadeeth that it (an-nushrah) “is from the work of shaytaan”2? So saying about an-nushrah – combining between saying it is permissible and between it being from the work of shaytaan – then they think that he (Imaam Ahmad) declared to be permissible an-nushrah (with magic) and thus they think that he declared to be permissible something which is from the work of shaytaan – And far be it from him to do that.

Footnotes

The Prohibition of Curing by using Magic – the Permanent Committee

September 7, 2013

The following taken from www.alifta.com (part of fatwa #6295):

 

“…If the cure that people have suggested to you is Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing), because they think that she is affected by an evil eye, there will be no blame on you. Ruqyah should involve recitation of Ayahs (Qur’anic verses), Du`a’ (supplications), or similar sayings that do not comprise Shirk (associating others with Allah in His Divinity or worship). If she suffers

(Part No. 19; Page No. 227)

a mental illness that affects her psychology, take her to a psychiatrist; perhaps Allah (Exalted be He) will cure her. However, if the cure involves magic spells, it will be impermissible and you will commit a great sin if you do it. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.”

 

The Permanent Committee for Scholarly Research and Ifta’

 

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz