Rulings on witchraft, the evil eye and destructive envy

Rulings on witchraft, the evil eye and destructive envy

Fighting witchcraft with witchcraft to solve marital problems. Witchcraft and Seeking Help From Practioners of it. How can a person know who has envied him, and how should the one who has been envied be treated?. Should the one who has been affected by witchcraft see the one who put the spell on him during the ruqyah?. Jinn Possession. Is it permissible for him to kill practitioners of witchcraft without the permission of the authorities?. Repentance of a Witch. The story of magic against the Prophet (peace and blessings of Allaah be upon him) and its meaning. The Evil Eye and Protection Against it. The evil eye may be given by the kaafirs . How Was the Messenger of Allah (peace and blessings of Allah be upon him) Bewitched?. Prescribed means of warding off sihr (witchcraft) before it happens. Ruling On One Who Practices Witchcraft. How to protect oneself against the evil eye . Ways of Treating Magic. Can a man harm his beautiful wife with the “evil eye”?. When is a practitioner of magic a kaafir?. Can sihr (witchcraft, magic) kill?.

Fighting witchcraft with witchcraft to solve marital problems
What is your advice to one who fights witchcraft with witchcraft in order to solve marital problems?.
Praise be to Allaah.  

Firstly:  

Curing a person who have been bewitched or had a spell cast on him, if it done by permissible means, comes under the heading of the treatment of sickness and disease. It is one of the best of deeds if one seeks the pleasure of Allaah thereby, especially if that is also for the purpose of solving marital or family problems. 

There are two scenarios that may apply in curing one who has been bewitched: 

1 – Lifting the spell by means of further witchcraft, where the practitioner of witchcraft and the sick person seek to draw close to the jinns and devils in order to cure the spell. This is haraam and it is a great evil and the work of the Shaytaan, as it says in Musnad Ahmad (3/294) and Sunan Abi Dawood (3868), where it is narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about nushrah, and he said, “It is the work of the Shaytaan.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3868. 

Nushrah means curing a person who has been bewitched. What is referred to here is the type of nushrah that was used during the Jaahiliyyah, which is curing witchcraft by means of witchcraft or by using the services of the devils. 

See al-Qawl al-Mufeed ‘ala Kitaab al-Tawheed, by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him). 

The way in which this hadeeth indicates that it is haraam is that the Prophet (peace and blessings of Allaah be upon him) described it as being the work of the Shaytaan, and whatever is the work of the Shaytaan is haraam, for the Shaytaan enjoins evil, immorality and saying of Allaah what one does not know. 

2 – Lifting the spell by means of the ruqyahs and prayers for refuge with Allaah that are prescribed in Islam, and using permissible kinds of medicine. This is permissible and is a righteous deed for which a person will be rewarded, so long as he observes the proper etiquette of treatment and performing ruqyah. See question no. 12918

Secondly: 

Our advice to the who uses witchcraft to fight witchcraft is to fear Allaah and to hasten to repent from this action which poses a threat to his religious commitment and his Islam, before the Angel of Death comes down to him and catches him unawares, whereupon regret will be to no avail and there will be no turning back. The danger that witchcraft poses to one's religious commitment is very real and very serious. Allaah has told us in His Book that learning and teaching witchcraft is kufr as He says (interpretation of the meaning): 

“They followed what the Shayaateen (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan (Solomon). Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’”

[al-Baqarah 2:102] 

So learning and teaching witchcraft constitutes kufr or disbelief in Allaah. In al-Saheehayn it is narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Avoid the seven (sins) that doom a person to Hell.” They said: “O Messenger of Allaah, what are they?” He said: “Associating others with Allaah (shirk), witchcraft, killing a soul whom Allaah has forbidden killing, except in cases required by law, consuming riba, consuming the orphan’s wealth, running away from the battlefield, and slandering chaste and innocent believing women.”  

These are all sins which will doom a person to Hell, so let this practitioner of witchcraft beware of the wrath and punishment of Allaah, for His punishment is painful and severe. Let him beware of the traps of the Shaytaan who makes this deed appear attractive and makes him think that it is in the interests of the Muslims and a solution to their problems, until he drags him to Hell and causes him to be thrown therein, what a terrible end. Beware, for the matter is very serious, it is the matter of eternal bliss or eternal misery; we seek refuge with Allaah from loss and utter misery. 

Thirdly: 

Our advice to the sick person who has been bewitched is to be patient and seek reward from Allaah. He should realize that this is a test through which he may raise his status before Allaah if he is patient and seeks reward. Al-Tirmidhi (2396) and Ibn Maajah (4031) narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The greatest reward comes with the greatest trial. When Allaah loves a people He tests them. Whoever accepts that wins His pleasure but whoever is discontent with that earns His wrath.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2396. 

He should depend on Allaah alone and put his trust in Him in all his affairs, as well as following the means prescribed in sharee’ah and the permissible practical means of treating his disease. He should turn to Allaah and beseech Him with du’aa’ at the end of the night, and following each prayer, for Allaah is the One who removes harm and relieves distress. He is merciful to His believing slaves and answers the du’aa’ of the one who is in difficulty. 

“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember!”

[al-Naml 27:62] 

Let him beware of approaching the ways of witchcraft, soothsaying and fortunetelling, for they are a disease and a malady which lead to certain doom. In Saheeh Muslim (2230) it is narrated from one of the wives of the Prophet (peace and blessings of Allaah be upon him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune teller and asks him about anything, his prayers will not accepted for forty days.” In Musnad al-Imam Ahmad (9252) it is narrated from Abu Hurayrah and al-Hasan (may Allaah be pleased with them) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a soothsayer or a fortune teller and believes what he says has disbelieved in that which was revealed to Muhammad.” Classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 5939. So let the Muslim beware of asking them about anything or believing them, in obedience to Allaah and His Messenger (peace and blessings of Allaah be upon him), and so as to protect his religious commitment and his belief (‘aqeedah), and out of fear of the punishment of Allaah, and so as to avoid the things that lead to shirk and kufr, for whoever dies in a state of shirk or kufr will have lost in this world and in the Hereafter, and that is true loss. 

For more information on this matter and the ways of treating witchcraft that are prescribed in sharee’ah, please see questions no. 11290, 12918 and 48967

See also Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah by Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), 3/280 and 8/144.

Islam Q&A


Witchcraft and Seeking Help From Practioners of it
Is there anything such as witch doctors? What should we do if someone says "I don't believe in magic" because "this is just an illusion"?
Praise be to Allah.

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. 

See Tafsir Ibn Kathir; Majmoo’ Fatawa al-Shaykh Ibn ‘Uthaymeen; al-Sihr by Shaykh ‘Umar al-Ashqar. 

And Allah knows best.

Islam Q&A


How can a person know who has envied him, and how should the one who has been envied be treated?
Is it possible for a person who has been affected by envy (hasad) to know whether the envy came from himself or from another person? What is the remedy in either case?.
Praise be to Allaah.  

Firstly: 

If a person looks at something he has with admiration and he does not pray for barakah (blessing) for it, by saying “Baarik Allaahu fihi (may Allaah bless it)” and the like, and this thing is then affected in some way, then it is possible to know that he has inflicted hasad on himself.  

It is not possible to know that a specific person is the one who has envied you, except in circumstances such as those described above, such as if a person enters your shop and starts to admire it but does not pray for it to be blessed, then things in the shop get broken or damaged.

 This applies in cases where the effect is seen straightaway. But if a long time passes before something happens, then we cannot be certain that a specific person has envied him. 

There are means that some people use to find out who has put the evil eye on something or someone, but these are not prescribed or approved of in sharee’ah, rather they are devilish means, such as imagining (the person who caused it) during recitation of Qur’aan as a remedy, or seeking the help of the jinn and devils (shayaateen) to find out such things. 

The scholars of the Standing Committee said: 

With regard to imagining (the person who caused it) during recitation of Qur’aan as a remedy, this is a devilish procedure which is not permitted, because it is seeking the help of the devils (shayaateen), who appear to the sick person in the form of the one who afflicted him. This is something that is haraam, because it involves seeking the help of the devils, and because it stirs up enmity between the people, and spreads fear and mistrust among people, so it comes under the verse in which Allaah says (interpretation of the meaning): 

“And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”

[al-Jinn 72:6] 

They said: It is not permissible to seek the help of the jinn in order to find out what has been done and how it should be treated, because seeking the help of the jinn is shirk. Allaah says (interpretation of the meaning): 

“And verily, there were men among mankind who took shelter with the males among the jinn, but they (jinn) increased them (mankind) in sin and transgression”

[al-Jinn 72:6] 

And He says (interpretation of the meaning): 

“And on the Day when He will gather them (all) together (and say): ‘O you assembly of jinn! Many did you mislead of men,’ and their Awliyaa’ (friends and helpers) amongst men will say: ‘Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us.’ He will say: ‘The Fire be your dwelling place, you will dwell therein forever, except as Allaah may will. Certainly your Lord is All-Wise, All-Knowing’”
[al-An’aam 6:128]
 

What is meant by benefiting from one another is that the humans venerated the jinn and humbled themselves to them and sought their help, so the jinn served them and did what they wanted, and brought them what they asked for – including telling them the nature and causes of sickness, things which the jinn can see but humans cannot. But they may tell them lies because they cannot be trusted and it is not permissible to believe them. 

 Majallat al-Da’wah, no. 1682. 

Secondly: 

With regard to treating one who has been affected by envy, there are two ways of doing this: 

If the person who envied him is known, he may be asked to do ghusl and the water used should then be poured on the “victim”. If he is not known then the remedy is by means of ruqyah and the dhikrs prescribed in sharee’ah. 

For more details on the evil eye and envy (hasad), and the differences between them, and how to protect oneself against them, please see the answers to questions no. 20954. 7190, 11359, 12205.

Islam Q&A


Should the one who has been affected by witchcraft see the one who put the spell on him during the ruqyah?
When someone is sick because of sahr (magic)and he does ruqueyah, is it possible, when the man who read the Coran, that the sick sees who did the sahr to him and how it was done? Some people say that what the sick sees during ruqueyah can be right but it can be also wrong.Those people say that if someone accuse someone else then he has to do tawba because he accuse someone who maybe didn't do anything.Are those people right? Please answer my question because a lot of people have problems because of this.
Praise be to Allaah.  

What people have told you, that the one who has been affected by witchcraft should see the one who put the evil eye on him or put a spell on him, may or may not be true. It is not correct to accuse an innocent person of using witchcraft against the victim. What the victim sees during the ruqyah cannot be taken as being correct for sure, rather what usually happens is something imaginary from the Shaytaan that is aimed at stirring up enmity and hatred among people. So we should not pay any attention to it. But even though, according to sharee’ah, such things cannot be relied on, that does not mean that we should not take precautions against those whom it is feared may cause harm through witchcraft or the evil eye etc, without that implying any accusation without proof or causing any feeling of enmity. 

This accusation is very serious because it may be tantamount to an accusation of kufr, and not just an accusation of causing harm. That is because the practitioner of witchcraft is either a kaafir or an evildoer. The ruling varies according to the way in which he practices witchcraft. 

Shaykh Ibn ‘Uthaymeen said in his commentary on the hadeeth, “Avoid the seven things which doom a person to Hell: associating others with Allaah, witchcraft…”: 

The word sihr (witchcraft) is one of the actions that doom a person to Hell. The apparent meaning of the words of the Prophet SAWS (peace and blessings of Allaah be upon him) is that it makes no difference if that is done through the devils or by means of medicines and potions. 

Because if it is done through the devils, that can only be done by associating them in worship with Allaah, which comes under the heading of shirk (associating others with Allaah). If it is other than that, it is also a major sin, because witchcraft is one of the worst crimes that can be committed against the sons of Adam. It adversely affects the spiritual and worldly affairs of the victim, and causes him anxiety, thus making him like an animal. Indeed it is even worse than that, because animals were created like that, but if a human being is diverted from his true, sound nature, this causes hardship and anxiety to an extent which only Allaah knows. Hence witchcraft comes second only to shirk in this list of grave sins. 

Al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 2/287.

Islam Q&A


Jinn Possession
Can jinn possess humans? And if this is possible, then how will the person be able to account for their actions, whilst they were possessed, on the Day of Judgement?
Praise be to Allah.

Firstly: 

Yes, it is possible for jinn to possess humans. Allah says in His Book (Interpretation of the meaning): 

“Those who eat riba [usury] will not stand (on the Day of Resurrection) except like the standing of a person beaten by shaytan leading him to insanity.” [2:275] 

See also the answers to questions no. 11447, 42073, 39214 and 1819

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

The fact that a jinni may enter the body of a human is proven by the consensus of the imams of Ahl al-Sunnah wa’l-Jama’ah (the larger body of Muslims who are upon the prophetic traditions). Allah says (interpretation of the meaning): 

“Those who eat riba [usury] will not stand (on the Day of Resurrection) except like the standing of a person beaten by shaytan leading him to insanity.” [2:275] 

… and in al-Saheeh it is narrated from the Prophet (peace and blessings of Allah be upon him) that “The Shaytan flows through the son of Adam like blood.” End quote. Majmoo’ al-Fatawa.

Secondly: 

Possession is a kind of sickness. If a person who has this sickness is rational, then he has the choice and he will be brought to account for his words and actions. But if this sickness has overwhelmed him to the point that he has lost his mind and free will, then he is like one who is insane and is not accountable. Hence in Arabic the word mass (possession) is used to refer to junoon (insanity). See Lisan al-‘Arab. But if he commits an act of aggression against another when he is insane and destroys his property, for example, then he must pay compensation for that. See: Zad al-Ma’ad.

It says in al-Mawsoo’ah al-Fiqhiyyah: 

The fuqaha (jurists) are unanimously agreed that insanity is like unconsciousness and sleep, rather it is more severe in the loss of free will, and it makes whatever he says invalid. For the one who is sleeping, all his verbal statements, such as divorce, becoming Muslim, turning apostate, selling, buying, etc, are invalid. So it is more appropriate that such statements be invalid in the case of insanity, because the insane person has no power of reasoning or discernment. They quoted as evidence for this the words of the Prophet (peace and blessings of Allah be upon him): “The Pen has been raised from three: the sleeper until he awakens, the child until he reaches maturity and the insane person until he comes back to his senses.” Narrated by the authors of Sunan with a saheeh isnaad (authentic chain of narration). The same applies to all verbal statements because of the potential for harm. End quote. 

It also says: 

With regard to the rights of people such as compensation and the like: these are not waived, because he is not accountable for them, rather his guardian is responsible for paying financial dues from the wealth of the insane person. If he commits some crimes, he is accountable for them financially but not physically. If he destroys a person’s property when he is in a state of insanity, compensation must be paid, but if he kills someone there is no qisaas (retaliation), but the diyah (blood money) must be paid. 

And Allah knows best.

Islam Q&A


Is it permissible for him to kill practitioners of witchcraft without the permission of the authorities?
Witchcraft is widespread in our land and they annoy and harm the people. Is it permissible to kill them so that the people will be spared their evil? 
Please note that our government allows them to work and takes taxes from them.
Praise be to Allaah.

Firstly: 

If it is proven that a person is doing witchcraft then it is obligatory to kill him because of his evil and the harm that he is doing to people. This has been explained in the answer to question no. 13941

What is required of those whom Allaah has placed in authority over people is to rule them in accordance with that which Allaah has revealed. Allaah says (interpretation of the meaning): 

“And so judge (you O Muhammad) among them by what Allaah has revealed and follow not their vain desires”

[al-Maa’idah 5:49] 

“And whosoever does not judge by what Allaah has revealed, such are the Kaafiroon (i.e. disbelievers — of a lesser degree as they do not act on Allaah’s Laws)”

[al-Maa'idah 5:44] 

“And whosoever does not judge by that which Allaah has revealed, such are the Zaalimoon (polytheists and wrongdoers — of a lesser degree)”

[al-Maa’idah 5:45] 

“And whosoever does not judge by what Allaah has revealed (then) such (people) are the Faasiqoon [the rebellious i.e. disobedient (of a lesser degree)] to Allaah”

[al-Maa'idah 5:47] 

It is not permissible at all to annul a punishment prescribed in sharee’ah. Even worse and more abhorrent than that is approving of the haraam deed and allowing the practitioner of witchcraft to work his magic in return for paying taxes. 

This is a betrayal of trust which the ruler will be asked about on the Day of Resurrection, the Day on which he will bite his hand in regret, but it will be to no avail. Allaah says (interpretation of the meaning): 

“And (remember) the Day when the Zaalim (wrongdoer, oppressor, polytheist) will bite at his hands, he will say: ‘Oh! Would that I had taken a path with the Messenger (Muhammad).

28. ‘Ah! Woe to me! Would that I had never taken so‑and‑so as a Khaleel (an intimate friend)!

29. “He indeed led me astray from the Reminder (this Qur’aan) after it had come to me. And Shaytaan (Satan) is to man ever a deserter in the hour of need.’”
[al-Furqaan 25:27-29]
 

Secondly: 

If the ruler does not do what is required of him of carrying out punishments prescribed in sharee’ah, then no one of the Muslim masses has the right to do that, because punishments first require proof that this person deserves this punishment, then they require the authority to carry them out. 

If the door is opened for people to carry out the shar’i punishments, chaos will reign in society and no one’s life or wealth will be safe. 

The scholars of the Standing Committee said:  

The one whose job it is to establish proof of witchcraft and carry out those punishments is the ruler who is in charge of the Muslims’ affairs, so as to ward off evil and to close the door to chaos. 

Fataawa al-Lajnah al-Daa’imah (1/552). 

In the answer to question no. 13941 we have quoted the words of Shaykh Sulaymaan al-‘Alwaan:  

Once it is proven that a person is guilty of practicing magic, then he must be killed. This was proven from a group of the Sahaabah, but it is not for individuals to carry out this hadd punishment without the command of the ruler or his deputy, because carrying out the hadd punishments without the authority of the ruler may lead to mischief, and destroy any sense of security in the society, and undermine the position of the ruler. End quote. 

We have mentioned the conditions of the ruler in carrying out hadd punishments in the answer to question no. 8980, where we mentioned that there is scholarly consensus on this point. 

You have to warn the people against this practitioner of witchcraft and against going to him, and explain that this action may lead a person to kufr and going beyond the pale of Islam. 

And Allaah knows best.

Islam Q&A


Repentance of a Witch
Will the repentance of a witch (practitioner of witchcraft) be accepted by Allah? Because I heard that a witch asked the sahabah (companions) about repenting after the death of the Messenger (peace and blessings of Allah be upon him) and no one answered her. What did they say to her? Would her faith benefit her before Allah? Why do the scholars issue fatwas (verdicts) about the acceptance of the witch’s repentance in this case?
Praise be to Allah.

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.  

And Allah knows best.

Islam Q&A


The story of magic against the Prophet (peace and blessings of Allaah be upon him) and its meaning
Is the hadith about the magic on Prophet (PBUH) authentic? i've heard alot about this.
Praise be to Allaah.

The hadeeth of magic against the Prophet (peace and blessings of Allaah be upon him) is a saheeh hadeeth which was narrated by al-Bukhaari, Muslim and other imams of hadeeth. Ahl al-Sunnah accept this story and no one denies it except an innovator. There follows the text of the hadeeth, its source, its meaning and the refutation by the scholars of those who deny it. 

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: A spell was put on the Prophet (peace and blessings of Allaah be upon him) until he imagined that he had done a thing when he had not done it. One day he made du’aa’ then he said: “Do you know that Allaah has shown me in what lies my cure? Two men came to me and one of them sat at my head and the other at my feet. One of them said to the other, ‘What is ailing the man?’ He said: ‘He has been bewitched.’ He said: “Who has bewitched him?’ He said: ‘Labeed ibn al-A’sam.’ He said, ‘With what?’ He said: ‘With a comb, the hair that is stuck to it, and the skin of pollen of a male date palm. He said: ‘Where is it?’ He said, ‘In the well of Dharwaan.’” The Prophet (peace and blessings of Allaah be upon him) went out to the well, then he came back and said to ‘Aa’ishah when he came back: “Its date palms are like the heads of devils.” I said: “Did you take it out?” He said: “No. Allaah has healed me, and I feared that that might bring evil upon the people.” Then the well was filled in. 

Narrated by al-Bukhaari, 3268; Muslim, 2189. 

'A comb

and the hairs stuck to it and.' The first one asked, 'Where is that?'

The other replied, '(That is) in the well of Dharwan.' " So

Allah's Apostle along with some of his companions went

there and came back saying, "O 'Aisha, the color of its

water is like the infusion of Henna leaves. The tops of

the date-palm trees near it are like the heads of the

devils." I asked. "O Allah's Apostle? Why did you not

show it (to the people)?" He said, "Since Allah cured me,

I disliked to let evil spread among the people." Then he

ordered that the well be filled up with earth 

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said: 

Al-Maazari said: The innovators rejected this hadeeth and claimed that it detracted from the status of Prophethood and cast aspersions upon it.  They said: Everything that leads to that is false. And they said that accepting that meant that we could not be sure of the laws that he prescribed, because it is possible that he imagined that he was seeing Jibreel when he was not there, and that something had been revealed to him when nothing had been revealed. Al-Maazari said: All of this is to be rejected, because the evidence that the Prophet (peace and blessings of Allaah be upon him) was truthful in what he conveyed from Allaah and that he was infallible in conveying it is well established. The miracles bear witness to his truthfulness and accepting something when there is evidence to the contrary is false. With regard to some worldly matters for which he was not sent and which have nothing to do with his message, then he was exposed to the same as all other human beings, such as sickness. It is not far-fetched to say that he could be made to imagine something with regard to worldly matters that was not true, whilst at the same time he was protected against such things with regard to matters of religion. 

Some people said that what is meant by this hadeeth is that he (peace and blessings of Allaah be upon him) imagined that he had had intercourse with his wives when he had not done so. This is something that people frequently imagine in their dreams, so it is not far-fetched to say that he could have imagined that when he was awake. 

I – Ibn Hajar – say: This is what is stated clearly in the report of Ibn ‘Uyaynah that is narrated by al-Bukhaari, which says: “until he thought that he had had intercourse with his wives when he had not done so.”  

‘Iyaad said: Thus it is clear that the witchcraft prevailed over his body and physical faculties, not over his discernment and beliefs… 

Al-Mahlab said: The protection of the Prophet (peace and blessings of Allaah be upon him) against the devils does not mean that they would not try to harm him. In al-Saheeh it is narrated that a devil wanted to spoil his prayer but Allaah protected him against him. The same applies to witchcraft; the harm that affected him did not have any impact on his conveying of the message, rather it was akin to any other kind of sickness that afflicted him, such as having difficulty in speaking or doing certain things, or experiencing illusions that did not last. Rather it passed and Allaah foiled the plots of the devils. End quote. 

Fath al-Baari, 10/226, 227 

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

How the Prophet (peace and blessings of Allaah be upon him) was guided to treat the spell which Jews cast on him: 

This has been denied by some people who said that this could not have happened to him, and they thought that it was a shortcoming and a fault. But it is not as they think, rather it comes under the heading of sickness and pain that befell him; it is a kind of illness which befell him just as he was also affected by poison – there is no difference between the two. It is proven in al-Saheehayn that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) was bewitched until he thought that he had had intercourse with his wives when he had not done so, and that is the worst kind of witchcraft.” Al-Qaadi ‘Iyaad said: Witchcraft is a kind of sickness which happened to him like other kinds of sickness. That cannot be denied and it does not detract from his Prophethood. 

With regard to his imagining that he had done something when he had not done it, that does not have any impact on his truthfulness, because of the evidence to that effect and the scholarly consensus that he was protected from that. Rather it was one of the matters of this world which are not the reason for which he was sent, and which are not the basis of his virtue and in which he was like all other human beings. It is not far-fetched to say that he might imagine some things that were not real, then things became clear to him later on, as indeed happened. End quote. 

Zaad al-Ma’aad, 4/124 

So it is clear that the hadeeth is saheeh, and that it does not detract from the status of Prophethood. Allaah, may He be glorified and exalted, protected His Prophet (peace and blessings of Allaah be upon him) and made him infallible before this spell was cast, during it and afterwards. The spell did no more than make the Prophet (peace and blessings of Allaah be upon him) think that he had had intercourse with his wives when he had not done so; it had to do with a purely worldly matter, and had nothing to do with his conveying of the message at all. The words of the scholars quoted above are sufficient, and whoever wants to know more may refer to Fath al-Baari and Zaad al-Ma’aad

And Allaah knows best.

Islam Q&A


The Evil Eye and Protection Against it
What is the evil eye? I've seen this terminology being used so many times on this webpage. Can you please explain in detail?
Praise be to Allah.

Here follows some information and fatwas (rulings) that have to do with the evil eye. We ask Allah to benefit readers thereby. 

The scholars of the Standing Committee were asked: 

What is the definition of the evil eye? Allah says (interpretation of the meaning): 

“And from the evil of the envier when he envies.” [113:5] 

Is the hadeeth (narration) of the Prophet (peace and blessings of Allah be upon him) saheeh (authentic) in which it says that “One third of those who are in the grave are there because of the evil eye”? If a person thinks that someone is envying him, what should the Muslim do and say? If the person who put the evil eye on someone washes himself, will the water he used bring healing to his victim? And should he drink the water or wash himself with it? 

They replied: 

The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allah commanded His prophet, Muhammad (peace and blessings of Allah be upon him), to seek refuge with Him from the envier, as He said (interpretation of the meaning): 

“And from the evil of the envier when he envies.” [113:5] 

Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word hasid (envier) is more general in meaning than the word ‘ain (one who puts the evil eye on another), so seeking refuge with Allah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it. Adapted from Zaad al-Ma’aad. 

There are ahadeeth (reports) from the Prophet (peace and blessings of Allah be upon him) which speak of the effects of the evil eye. For example it is narrated in al-Saheehayn that ‘Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) used to tell me to recite ruqyah (incantation) for protection against the evil eye.  

Muslim, Ahmad and al-Tirmidhi narrated from Ibn ‘Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.”

Imam Ahmad and al-Tirmidhi  narrated that Asma bint ‘Umays said: “O Messenger of Allah, the children of J’afar have been afflicted by the evil eye, shall we recite ruqyah for them?” He said, “Yes, for if anything were to overtake the divine decree it would be the evil eye.”

Abu Dawud narrated that ‘Aishah (may Allah be pleased with her) said: The person who had put the evil eye on another would be ordered to do wudu, then the person who had been afflicted would wash himself (with that water).

Imam Ahmad, Malik, al-Nasai and Ibn Hibban narrated from Sahl ibn Haneef that the Prophet (peace and blessings of Allah be upon him) came out and traveled with him towards Makkah, until they were in the mountain pass of al-Kharar in al-Jahfah. There Sahl ibn Haneef did ghusl (bathed), and he was a handsome white-skinned man with beautiful skin. ‘Amir ibn Rabee’ah, one of Banu ‘Adiyy ibn K’ab looked at him whilst he was doing ghusl and said: “I have never seen such beautiful skin as this, not even the skin of a virgin,” and Sahl fell to the ground. They went to the Messenger of Allah (peace and blessings of Allah be upon him) and said, “O Messenger of Allah, can you do anything for Sahl, because by Allah he cannot raise his head.” He said, “Do you accuse anyone with regard to him?” They said, “‘Amir ibn Rabee’ah looked at him.” So the Messenger of Allah (peace and blessings of Allah be upon him) called ‘Amir and rebuked him strongly. He said, “Why would one of you kill his brother? If you see something that you like, then pray for blessing for him.” Then he said to him, “Wash yourself for him.” So he washed his face, hands, forearms, knees and the sides of his feet, and inside his izaar (lower garment) in the vessel. Then that water was poured over him, and a man poured it over his head and back from behind. He did that to him, then Sahl got up and joined the people and there was nothing wrong with him.  Classed as saheeh (authentic) by al-Albani in al-Mishkat.

The majority of scholars are of the view that people can indeed be afflicted by the evil eye, because of the ahadeeth (reports) quoted above and others, and because of the corroborating reports and other evidence. 

With regard to the hadeeth that you mention, “One third of those who are in the grave are there because of the evil eye,” we do not know how sound it is, but the author of Nayl al-Awtar said that al-Bazzar narrated with a hasan isnad (sound chain of narrators) from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Most of those who die among my ummah (followers) die because of the will and decree of Allah, and then because of the evil eye.” 

The Muslim has to protect himself against the devils among the evil jinn and mankind, by having strong faith in Allah and by putting his trust in Him and seeking refuge with Him and beseeching Him, reciting the prayers for protection narrated from the Prophet (peace and blessings of Allah be upon him), reciting al-Mu’awwadhatayn [the last two surahs of the Quran], Surat al-Ikhlas, Surat al-Fatihah, and ayat al-Kursi. 

Du’as for protection include the following: 

A’oodhu bi kalimat-illah il-tammati min sharri ma khalaqa (I seek refuge in the perfect words of Allah from the evil of that which He has created). 

A’oodhu bi kalimat-illah il-tammati min ghadabihi wa ‘iqabihi, wa min sharri ‘ibadihi wa min hamazat al-shayateeni wa an yahduroon (I seek refuge in the perfect words of Allah from His wrath and punishment, from the evil of His slaves and from the evil promptings of the devils and from their presence). 

And one may recite the words of Allah: 

“Hasbi Allahu la ilaha illa huwa, ‘alayhi tawakkaltu wa huwa Rabb ul-‘arsh il-‘azeem

(Allaah is sufficient for me. La ilaha illa Huwa (none has the right to be worshipped but He) in Him I put my trust and He is the Lord of the Mighty Throne).”
[9:129 – interpretation of the meaning] 

And there are other similar du’as that are prescribed in sharee’ah (Islamic law). This is what was meant by Ibn al-Qayyim in the words quoted at the beginning of this answer. 

If it is known or suspected that a person has been afflicted by the evil eye, then the one who put the evil eye on him should be ordered to wash himself for his brother. So a vessel of water should be brought, and he should put his hand in it and rinse out his mouth into the vessel. Then he should wash his face in the vessel, then put his left hand into the vessel and wash his right knee, then put his right hand in the vessel and wash his left knee. Then he should wash inside his garment. Then the water should be poured over the head of the one on whom he put the evil eye, pouring it from behind in one go. Then he will be healed, by Allah’s leave. 

Fatawa al-Lajnah al-Daimah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta. 

Shaykh Muhammad al-Saalih al-‘Uthaymeen was asked: 

Can the evil eye afflict a person? How is it treated? Does being on one's guard against it contradict putting one's trust in Allah? 

He replied: 

Our opinion concerning the evil eye is that it is real and is proven both by Islamic teachings and by real life experiences. Allah says (interpretation of the meaning): 

“And verily, those who disbelieve would almost make you slip with their eyes (through hatred).” [68:51] 

Ibn ‘Abbas (may Allah be pleased with him) and others said, commenting on this verse: this means, they put the evil eye on you with their glances. The Prophet (peace and blessings of Allah be upon him) said: “The evil eye is real and if anything were to overtake the divine decree, it would be the evil eye. When you are asked to take a bath (to provide a cure) from the influence of the evil eye, you should take a bath.” (Muslim). Al-Nasai and Ibn Majah narrated that ‘Amir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing … and he quoted the hadeeth. 

Reality confirms this and it cannot be denied. 

In the event that you are afflicted by the evil eye, you should use the treatments recommended in sharee’ah, which are: 

1 – Reciting ruqyah. The Prophet (peace and blessings of Allah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” al-Tirmidhi, Abu Dawood. Jibril (peace be upon him) used to do ruqyah for the Prophet (peace and blessings of Allah be upon him) and say, “Bismillahi arqeeka min kulli shayin yudheeka, min sharri kulli nafsin aw ‘aynin hasid Allaahu yashfeek, bismillahi arqeek (In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).” 

2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allah be upon him) commanded ‘Amir ibn Rabee’ah to do in the hadeeth quoted above. Then the water should be poured over the one who has been afflicted.  

With regard to taking his waste, such as his urine and stool, there is no basis for doing so; the same applies to taking any of his belongings. Rather what is narrated is that which is mentioned above, washing his limbs and washing inside his garment, or likewise washing inside his headgear and garments. And Allah knows best. 

There is nothing wrong with taking precautions against the evil eye before it happens, and this does not contradict the idea of tawakkul (putting one's trust in Allah). In fact this is tawakkul, because tawakkul means putting one’s trust in Allah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: U’eedhukuma bi kalimat Allah al-tammati min kulli shaytanin wa hammah wa min kulli ‘aynin lammah (I seek refuge for you both in the perfect words of Allah, from every devil and every poisonous reptile, and from every evil eye).’”  Al-Tirmidhi, Abu Dawood. And he would say, “Thus Ibrahim used to seek refuge with Allah for Ishaq and Ismail, peace be upon them both.” [al-Bukhaari]. 

Fatawa al-Shaykh Ibn ‘Uthaymeen. 

See also the answers to questions no. 7190 and 11359

And Allah knows best.

Islam Q&A


The evil eye may be given by the kaafirs
Can the disbelievers give you evil eye?
Praise be to Allaah.  

Yes, the evil eye may be given by a kaafir. The evidence for that is the aayah (interpretation of the meaning):

 “And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur’aan)…”

[al-Qalam 68:51]

 Al-Saddi said: “[This means] they would harm you with their eyes (evil eye).” Tafseer al-Baghawi, 8/202.

 This is also indicated by the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “The (evil) eye is real.” Narrated by al-Bukhaari, 5740; Muslim, 2187.

Sheikh Muhammed Salih Al-Munajjid


How Was the Messenger of Allah (peace and blessings of Allah be upon him) Bewitched?
How was the Messenger of Allah (peace and blessings of Allah be upon him) bewitched, when Allah says (interpretation of the meaning):
“Allah will protect you from mankind,” [5:67]?
How could he have been bewitched when he was receiving revelation from His Lord and conveying that to the Muslims? How could he convey it if he was bewitched, and the kafirs (non-Muslims) and mushrikeen (pagans) said:
“You follow none but a man bewitched,” [25:8 – interpretation of the meaning]
We hope that you could explain this and clear up these doubts.

Praise be to Allah

It was proven in a saheeh hadeeth (authentic narration) that this witchcraft took place in Madeenah, when the revelation and the message had become well-established and clear, and after the evidence of Prophethood and the truthfulness of the message had been confirmed, and after Allah had supported His Prophet (peace and blessings of Allah be upon him) against the mushrikeen and humiliated them. Then a Jewish person called Labeed ibn al-A’asam came to him and did some kind of witchcraft against him, using a comb and the hairs stuck to it and the skin of pollen of a male date palm. He – the Prophet (peace and blessings of Allah be upon him) – started to imagine that he had done something with his wife when he had not done it, but his reason, feelings and ability to distinguish matters remained with him with regard to the things he was telling the people, praise be to Allah. So he continued to speak to the people of the truth which Allah had revealed to Him. But he felt that something was affecting him with regard to his wives, as ‘Aishah (may Allah be pleased with her) said: “He used to imagine that he had done something in the house with his wife when he had not done it. So revelation came to him from his Lord via Jibreel (peace be upon him), telling him what had happened. So he sent someone to take that thing [the material used for witchcraft purposes] out of the well of one of the Ansar (inhabitants of Madeenah who welcomed emigrants from makkah), and he destroyed it.” Then the effects of that left him, praise be to Allah, and Allah revealed to him the two surahs of seeking refuge with Allah (al-Mu’awwadhatayn, the last two surahs of the Quran). He recited them and all harm left him. The Prophet (peace and blessings of Allah be upon him) said: “Those who seek refuge can never seek refuge with anything like them.” Nothing resulted from this witchcraft that could have harmed the people or undermined the message or revelation. Allah protected him from the people with regard to the matter of receiving and conveying the message. 

But with regard to the kinds of harm that befell the Messengers, he (peace and blessings of Allah be upon him) was not protected from them, rather some such things befell him too. He was wounded on the day of Uhud, and his helmet was smashed on his head and his cheek was cut, some of the rings from his chain mail pierced his cheeks, he fell in one of the holes that were there, and they subjected him to intense persecution in Makkah. He suffered some of the things that the Messengers before him had suffered, and that were decreed for him, by means of which Allah raised him in status and multiplied his hasanat (reward for good deeds). But Allah protected him from them, so that they were not able to kill him or to prevent him from conveying the Message; they were not able to prevent him from fulfilling his obligation to convey the message, so he conveyed it and fulfilled the mission with which he had been entrusted. May the peace and blessings of Allah be upon him, and praise be to Allah, the Lord of the Worlds. 

And Allah knows best.

See Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz, , 8/149.


Prescribed means of warding off sihr (witchcraft) before it happens
What are the prescribed means of warding off sihr before it happens?.

Praise be to Allaah.

Among the most important means of warding off the danger of sihr before it happens is seeking protection through the adhkaar (dhikr) prescribed in Islam, making du’aa’ and reciting prayers seeking refuge that were narrated from the Prophet (peace and blessings of Allaah be upon him). These include: 

1 – Reciting Aayat al-Kursiy [al-Baqarah 2:255] after every prescribed prayer, after reciting the adhkaar which are prescribed after the salaam. 

2 – Reciting Aayat al-Kursiy when going to sleep. This is the greatest aayah in the Qur’aan, in which Allaah says (interpretation of the meaning): 

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great”

[al-Baqarah 2:255] 

3 – Reciting “Qul huwa Allaahu ahad”, “Qul a’oodhu bi Rabb il-Falaq” and “Qul a’oodhu bi Rabb il-Naas” [i.e., the last three soorahs of the Qur’aan] following every prescribed prayer, and reciting these three soorahs (three times) at the beginning of the day after Fajr prayer, and at the beginning of the night after Maghrib prayer. 

4 – Reciting the last two aayahs of Soorat al-Baqarah at the beginning of the night. These are the aayahs in which Allaah says (interpretation of the meaning): 

“The Messenger (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. (They say,) ‘We make no distinction between one another of His Messengers’ — and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).’

Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. ‘Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector) and give us victory over the disbelieving people”

[al-Baqarah 2:285-285] 

And it was narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites Aayat al-Kursiy at night will have ongoing protection from Allaah and no devil will come near him until morning comes.” And it was also narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites the last two aayahs of Soorat al-Baqarah at night, that will suffice him.” The meaning – and Allaah knows best – is that that will be sufficient protection for him against all evil. 

5 – Seeking refuge in the perfect words of Allaah from the evil of that which He has created, night and day and when stopping to rest anywhere, be it in the city, in the desert, in the air or on the sea. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever stops to rest and says, ‘A’oodhu bi kalimaat Allaah il-taammah min sharri ma khalaq  (I seek refuge in the perfect words of Allaah from the evil of that which He has created),’ nothing will harm him until he moves on from that place.” 

6 – The Muslim should say at the beginning of the day and the beginning of the night (three times): “Bismillaah alladhi laa yadurr ma’a ismihi shay’un fi’l-ardi wa laa fi’l-samaa’i wa huwa al-samee’ al-‘aleem (In the name of Allaah with Whose name nothing on earth or in heaven can cause harm, and He is the All-Hearing, All-Knowing).” According to saheeh reports, the Messenger of Allaah (peace and blessings of Allaah be upon him) urged us to recite this, and this is a means of keeping safe from all evil. 

These adhkaar and prayers for refuge are among the greatest means of warding off the evil of sihr (witchcraft) and other evils, for the one who recites them regularly with sincerity and faith, putting his trust in Allaah and depending upon Him, and being content with that. 

They are also some of the most effective weapons for warding off sihr after it has happened, along with humbly beseeching Allaah constantly and asking Him to remove the harm and relieve the distress. Among the du’aa’s which have been narrated from the Prophet (peace and blessings of Allaah be upon him) to treat diseases such as sihr and other things is the ruqyah by means of which he (peace and blessings of Allaah be upon him) used to treat his companions: “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).” There is also the ruqyah by means of which Jibreel treated the Prophet (peace and blessings of Allaah be upon him): “Bismillaah urqeeka min kulli shay’in yu’dheeka, wa min sharri kulli nafsin aw ‘aynin haasid Allaah yashfeek, bismillaah urqeek (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 should be repeated three times. And Allaah knows best. 

Majmoo’ Fataawa wa Maqaalaat al-Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), vol. 8


Ruling On One Who Practices Witchcraft
What is the correct ruling on one who practices magic or witchcraft?

Praise be to Allah.

Magic in all its forms is haram (impermissible) according to all divinely-revealed laws, and there is scholarly consensus that magic and learning magic are haram

Magic goes against that which the Messengers brought and it opposes the purpose for which the Books were revealed

Most of the scholars were of the view that the one who practices magic is a kafir (non-Muslim) whom the authorities are obliged to execute

Allah says (interpretation of the meaning): 

Sulaymaan did not disbelieve, but the shayateen (devils) disbelieved, teaching men magic…”

[2:102

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

This proves that magic is kufr (disbelief) 

Most of the Shafi’i fuqaha (jurists) were of the view that the one who practices magic is not a kafir unless he believes that magic is permitted or he believes something like the people of Babylon believed, that practicing magic would bring them closer to the seven stars [which they used to worship]. 

This is subject to further debate; there is no evidence to suggest that (describing the one who practices magic as a kafir) is conditional upon his believing that to be permissible

The correct view is that the one who practices magic is a kafir, whether he believes it to be haram or not. Simply doing magic is kufr. This is the apparent meaning of the evidence, and there are no other texts to contradict this

Once it is proven that a person is guilty of practicing magic, then he must be killed. This was proven from a group of the sahabah (companions), but it is not for individuals to carry out this hadd (religiously prescribed) punishment without the command of the ruler or his deputy, because carrying out the hadd punishments without the authority of the ruler may lead to mischief, and destroy any sense of security in the society, and undermine the position of the ruler.

Shaykh Sulaymaan al-‘Alwaan


How to protect oneself against the evil eye
In the recent years I feel I have been struck with it.  Allhamdullila that allah has given me attractive features but see I don't want my life to be in turmoil because of it.  See not all people praise Allah for the things they admire especially the kaafirs.  Is there anyway a young woman can protect herself from the evil eye without veiling her face?  Can wearing Quranic scripture save you from the evil eye?  And what about wearing necklaces and charms in the shape of an eye or hands because I heard these can protect you and are they haram? My life is so much better now than before because before I did not practice islam although I always was a muslim, so does this mean that because I am a better muslim the evil eye, if I was unfortunate enough to have it hit me has disappeared from my soul or do I have to have Quran read over me so it will leave me. How can I save and protect myself from happening to me again?

Praise be to Allaah.

You should know that hijaab is obligatory, and no one has the right to choose the rulings that they like and leave those for which they feel no inclination, because Allaah says (interpretation of the meaning): 

“O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaytaan (Satan). Verily, he is to you a plain enemy”[al-Baqarah 2:208] 

Ibn Katheer said: “Allaah commands His believing slaves to adhere to all the rulings and laws of Islam, to follow all the commandments and heed all the prohibitions.” (Tafseer Ibn Katheer, 1/566). 

The believing women are forbidden to show any of their beauty to non-mahrams. Allaah says (interpretation of the meaning): 

“… and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband’s fathers, or their sons, or their husband’s sons, or their brothers or their brother’s sons, or their sister’s sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allaah to forgive you all, O believers, that you may be successful” [al-Noor 24:31] 

Obeying Allaah’s command to observe hijaab will protect you from the evil eye by Allaah’s Leave in this world, and will protect you from the punishment of Allaah in the Hereafter. 

With regard to wearing Qur’aanic verses or certain shapes, Imaam Ahmad narrated in his Musnad from ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears seashells [for protection from the evil eye] may Allaah not protect him.” According to another report, a group came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he accepted the bay’ah [allegiance] of nine of them, but not from one of them. They said, “O Messenger of Allaah, you accepted the bay’ah of nine and not from this one.” He said, “He is wearing an amulet.” Then he took it in his hand and broke it, and the Prophet (peace and blessings of Allaah be upon him) accepted his bay’ah. He said, “Whoever wears an amulet is guilty of shirk.” (From Fataawa al-‘Ayn wa’l-Hasad, p. 277) 

With regard to dealing with the evil eye and hasad (destructive envy), there is no doubt that when a person is close to Allaah, always remembering Him (dhikr) and reading Qur’aan, he is less likely to be affected by the evil eye and other kinds of harm from the devils of mankind and the jinn. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah for himself, and the greatest means of seeking refuge that is available to the Muslim is reading the Book of Allaah, above all the Mi’wadhatayn (the last two Soorahs of the Qur’aan, al-Falaq and al-Naas), Soorat al-Faatihah and Aayat al-Kursiy [al-Baqarah 2:255]. 

Among the saheeh du’aa’s for refuge that have been narrated from the Prophet (peace and blessings of Allaah be upon him) are: 

A’oodhu bi kalimaat Allaah al-taammaati min sharri maa khalaq (I seek refuge in the perfect words of Allaah from the evil of that which He has created).”

(Narrated by Muslim, al-Dhikr wa’l-Du’aa, 4881) 

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with them both) said: “The Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah for al-Hasan and al-Husayn. He said: ‘Your father [i.e., Ibraaheem] used to seek refuge with Allaah for Ismaa’eel and Ishaaq with these words: A’oodhu bi kalimaat Allaah al-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah, from every devil and every poisonous reptile, and from every bad eye).’”(Narrated by al-Bukhaari, Ahaadeeth al-Anbiyaa’, 3120). 

With regard to the meaning of laammah (translated here as “bad”), al-Khattaabi said: “What is meant here is every disease or harm that a person may suffer such as insanity or mental disturbance.” 

It was narrated from Abu Sa’eed that Jibreel came to the Prophet (peace and blessings of Allaah be upon him) and said: “O Muhammad, are you ill?” He said, “Yes.” He said, Bismillaahi arqeeka min kulli shay’in yu’dheeka, min sharri kulli nafsin aw ‘aynin haasid Allaahu yashfeek, bismillaahi arqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).” (Narrated by Muslim, al-Salaam, 4056) 

Undoubtedly, when a person persists in reciting the adhkaar (dhikr) for morning and evening, and the adhkaar for going to sleep, and others, this will have a great effect in protecting him from the evil eye, because it will be like a stronghold for him, by Allaah’s Leave.  So everyone should strive to recite these adhkaar. One of the best treatments is the use of ruqyah, which the Messenger of Allaah (peace and blessings of Allaah be upon him) permitted for protection from the evil eye and he instructed people to use it. 

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded me, or he commanded (the people) to use ruqyah to deal with the evil eye.”

(narrated by al-Bukhaari, al-Tibb, 5297) 

And it was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The man who cast the evil eye would be commanded to do wudoo’, and then the man who was affected would wash himself with (the water).”

(Narrated by Abu Dawood, al-Tibb, 3382. Al-Albaani said, in Saheeh Sunan Abi Dawood, its isnaad is saheeh. No. 3282) 

These are some of the du’aa’s and treatments which offer protection – by Allaah’s leave – from the evil eye and from destructive envy (hasad). We ask Allaah to protect us from that. And Allaah knows best. 

See Zaad al-Ma’aad by Ibn al-Qayyim, 4/162.

Sheikh Muhammed Salih Al-Munajjid


Ways of Treating Magic
What is the treatment for someone who has been affected by sihr (magic or witchcraft, including spells aimed at causing hatred or love)? How can the believer save himself from this or avoid being harmed by it? Are there any du’as or dhikrs (supplications or words of remembrance) from the Quran or Sunnah (prophetic teachings) for these things?

Praise be to Allah

There are different kinds of treatment:

1 – He can look at what the sahir (person who practices sihr/magic) has done. For example, if he has put some of his hair in a place, or in a comb, or somewhere else, if it is discovered that he has put it in such-and-such a place, it should be removed and burnt or destroyed. This will cancel out what has been done and will foil the intentions of the sahir.

2 –The sahir should be forced to undo what he has done, if his identity is known. It should be said to him, “Either you undo what you have done, or you will be executed.” After he has undone it, he should still be executed by the authorities, because the sahir should be killed without being asked to repent, according to the correct view. This is what was done by ‘Umar (may Allah be pleased with him), and it was narrated that the Messenger (peace and blessings of Allah be upon him) said: “The punishment of the sahir is to strike him with the sword (i.e., execute him).” When Hafsah Umm al-Mu’mineen (may Allah be pleased with her) found out that a slave woman of hers was dealing with sihr, she killed her.

3 – Reciting Quran, for it has a great effect in removing (the effects of) sihr. Ayat al-Kursiy, the ayahs (verses) of sihr from Surat al-A’raf, Surat Yoonus and Surat Ta-Ha, Surat al-Kafirun, Surat al-Ikhlas and al-Mu’awwadhatayn should be recited over the person who has been affected by sihr, or into a vessel. Dua should be made for healing and good health; in particular the du’a which has been narrated from the Prophet (peace and blessings of Allah be upon him):

“Allahumma Rabb al-Nas, adhhib al-bas washfi, anta al-Shafiy, la shifa a illa shifa uka, shifa an la yughadiru saqaman (O Allah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

One may also recite the words used by Jibreel (peace be upon him) when he treated the Prophet (peace and blessings of Allah be upon him) with ruqyah:

“Bismillah urqeek, min kulli shay in yu dheek, wa min sharri kulli nafsin aw ‘aynin hasidin Allah yashfeek, bismillah urqeek (In the name of Allah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allah heal you, in the name of Allah I perform ruqyah for you).”

This should be repeated three times, as should the recitation of “Qul Huwa Allah Ahad” and al-Mu’awwadhatayn.

He may also recite the above into water, some of which should be drunk by the person who has been affected by sihr, and he should wash with the rest, one or more times as needed. This will remove the sihr by Allah’s leave. This was mentioned by the scholars (may Allah have mercy on them), and by Shaykh ‘Abd al-Rahman ibn Hasan (may Allah have mercy on him) in Fath al-Majeed Sharh Kitab al-Tawheed, in (the chapter entitled) Bab Ma ja a fi’l-Nushrah, and by others.

4 – He can take seven green lotus leaves, grind them up, and put them into water, then recite into it the ayahs and surahs (verses and chapters) mentioned above, and the du’as. Then he can drink some and wash with the rest. This is also useful for treating a man who is being kept from having intercourse with his wife. Seven green lotus leaves should be placed in water, the verses referred to above should be recited into it, then he should drink from it and wash with it. This is beneficial, by Allah’s leave.

The verses which should be recited into the water and the lotus leaves for those who have been affected by sihr and the one who is being prevented from having intercourse with his wife because of sihr are as follows:

1-    Surat al-Fatihah

2-     Ayat al-Kursiy from Surat al-Baqarah, which is as follows (interpretation of the meaning):

“Allah! La ilaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.” [2:255]

3-     The verses from Surat al-A’araf, which are as follows (interpretation of the meaning):

“[Pharaoh] said: ‘If you have come with a sign, show it forth, if you are one of those who tell the truth.’

Then [Musa] threw his stick and behold! it was a serpent, manifest!

And he drew out his hand, and behold! It was white (with radiance) for the beholders.

The chiefs of the people of Pharaoh said: ‘This is indeed a well-versed sorcerer;

He wants to get you out of your land, so what do you advise?’

They said: ‘Put him and his brother off (for a time), and send callers to the cities to collect —

That they bring to you all well-versed sorcerers.’

And so the sorcerers came to Pharaoh. They said: ‘Indeed there will be a (good) reward for us if we are the victors.’

He said: ‘Yes, and moreover you will (in that case) be of the nearest (to me).’

They said: ‘O Musa! Either you throw (first), or shall we have the (first) throw?’

He [Musa] said: ‘Throw you (first).’ So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.

And We revealed to Musa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.

Thus truth was confirmed, and all that they did was made of no effect.

So they were defeated there and returned disgraced.

And the sorcerers fell down prostrate.

They said: ‘We believe in the Lord of the ‘Alameen (mankind, jinn and all that exists).

The Lord of Musa and Harun.’”  [7:106-122]

4-     The verses from Surat Yoonus, which are as follows (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’

And when the sorcerers came, Musa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Musa said: ‘What you have brought is sorcery, Allah will surely make it of no effect. Verily, Allah does not set right the work of Al-Mufsidoon (corrupters).

And Allah will establish and make apparent the truth by His Words, however much the Mujrimun (criminals) may hate (it).’” [10:79-82]

5-     The verses from Surat Ta-Ha, which are as follows (interpretation of the meaning):

“They said: ‘O Musa! Either you throw first or we be the first to throw?’

[Musa] said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Musa conceived fear in himself.

We (Allah) 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’” [20:65-69]

6-    Surat al-Kaafirun

7-     Surat al-Ikhlas and al-Mu’awwadhatayn (i.e., Surat al-Falaq and Surat al-Nas) – to be recited three times.

8-     Reciting some of the du’as prescribed in sharee’ah, such as:

“Allaahumma Rabb al-Nas, adhhib al-ba s wa’shfi, anta al-Shafiy, la shifa a illa shifa uka, shifa an la yughadiru saqaman (O Allah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

If the above verses etc. are recited directly over the person who has been affected by sihr, then the reciter blows on his head and chest, these are also among the means of healing, by Allah’s leave, as stated above.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ibn Baaz , vol. 8, p. 144


Can a man harm his beautiful wife with the “evil eye”?
I have a question about ayn. If a man were to say to his wife that she looks beautiful should he always say mashaa’Allaah, or is this excessive?

Praise be to Allaah.

Firstly:

the “evil eye” is real, as the Prophet (peace and blessings of Allaah be upon him) said: “The evil eye is real, and if anything were to overtake the divine decree (al-qadar) it would be the evil eye.” (Narrated by Muslim, 2188, from the hadeeth of Ibn ‘Abbaas).

Al-Bukhaari (5048) and Muslim (2187) narrated the first part of this hadeeth from Abu Hurayrah.

Secondly:

the evil eye usually comes from people who are jealous or envious (hasad).

Ibn al-Qayyim said:

Everyone who gives the evil eye is jealous, but not everyone who is jealous gives the evil eye… then he said:

It begins when the person likes something, then his evil soul dwells on the matter, and by continually looking at the person who has the thing of which he feels jealous, he directs his venom towards him. A person may put the evil eye on himself, or he may put the evil eye on someone else without intending to, because it is is a part of his nature. This is the worst type of human being. Our companions and other fuqahaa’ said: if someone is known for this, he should be detained by the imaam (leader), who should spend on him and provide for him until he dies. This idea is absolutely correct… (Zaad al-Ma’aad, 4/167).

In the hadeeth, it says, “A’oodhu bi kalimaat-Illaah it-taamah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah from every devil and vermin and from every envious eye).” Narrated by al-Bukhaari (3191) from the hadeeth of Ibn ‘Abbaas.

The meaning of “vermin” (haammah) is lethally poisonous animals and insects.

The meaning of “envious” (laammah) is that which causes harm because of jealousy (hasad).

Thirdly:

Although it is correct that the evil eye comes from people who feel jealous (hasad), it may also come from a person who is not jealous but merely likes something, because of the hadeeth: “Whoever among you sees something in himself or in his possessions or in his brother that he likes, let him pray for blessing for it, because the evil eye is real.” Narrated by Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah, p. 168; and by al-Haakim, 4/216. Classed as saheeh by al-Albaani in al-Kalim al-Tayyib, 243.

This hadeeth explains that a person may harm himself or his wealth – and no one feels jealous of himself – but he may harm himself with the evil eye by admiring himself, so it is even more possible that he may harm his wife in the same way.

Ibn al-Qayyim said:

And a man may put the evil eye on himself. (Zaa’d al-Ma’aad, 4/167).

Fourthly:

a man may harm his wife with the evil eye by looking at her and noticing her beauty and admiring her, even if he does not actually say to her “You are beautiful.” It is mustahabb for him to say, “Allaahumma baarik fihaa (O Allaah, bless her).”

It was reported from Abu Umaamah ibn Sahl ibn Hunayf that his father told him that the Messenger of Allaah (peace and blessings of Allaah be upon him) went out and they travelled with him towards Makkah until they reached Shi’b al-Khazzaar in al-Juhfah. Sahl ibn Hunayf washed himself, and he was a white man with a handsome body and skin. ‘Aamir ibn Rabee’ah, the brother of Bani ‘Udayy ibn Ka’b, looked at him when he was washing, and said, “I have never seen anything like this, not even the skin of a virgin in seclusion!” (this was a metaphor for the intense whiteness of his skin). Then Sahl suffered a seizure (an epileptic fit, in which he fell to the ground). He was brought to the Messenger of Allaah (peace and blessings of Allaah be upon him) and it was said, “O Messenger of Allaah, do you know what has happened to Sahl? By Allaah, he cannot raise his head and he will not wake up.” He said, “Do you accuse anyone with regard to him?” They said, “‘Aamir ibn Rabee’ah looked at him.” So the Messenger of Allaah (peace and blessings of Allaah be upon him) called ‘Aamir and spoke angrily with him, saying, “Would any of you like to kill his brother? If you see something that you like, why do you not pray for blessing for it?” Then he said to him (‘Aamir), “Do ghusl for him.” So he washed his face, hands, elbows, the soles of his feet and inside his izaar (lower garment) from a vessel, then that water was poured over him (Sahl) – a man poured it over his head and back from behind, tilting the vessel. This was done to him, then Sahl went on with the people and there was nothing wrong with him. (Al-Musnad, 3/486. Al-Haythami said: the men of Ahmad are the men of saheeh. Al-Majma’, 5/107).

Fifthly:

When they like something, some people say “Ma sha’ Allaah laa quwwata illa Billaah (That which Allaah wills (will come to pass)! There is no power but with Allaah)”. They take as evidence for this an aayah in Soorat al-Kahf and a hadeeth.

The aayah in question is (interpretation of the meaning):

“It was better for you to say, when you entered your garden: ‘That which Allaah wills (will come to pass)! There is no power but with Allaah!’” [al-Kahf 18:39]. But this is not evidence (daleel), because the subject of the aayah has nothing to do with hasad (envy); in fact, Allaah destroyed his garden because of his kufr and transgression.

The hadeeth in question was reported from Anas ibn Maalik (may Allaah be pleased with him), saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Whoever sees something that he likes, and says, ‘Ma sha Allaah laa quwwata illa Billaah’, the evil eye will not affect him.” But this hadeeth is da’eef jiddan (very weak)!

Al-Haythami said: this was narrated by al-Bazzaar from the report of Abu Bakr al-Hudhali, who is da’eef jiddan (very weak). (Majma’ al-Zawaa’id, 5/21).

And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid


When is a practitioner of magic a kaafir?
Is every practitioner of magic or witchcraft a kaafir?

Praise be to Allaah.

The practitioner of magic is the person who uses the shayaateen (devils) and gets close to the jinn by doing the things they like – such as sacrificing to them instead of to Allaah, calling upon them alongside Allaah, obeying them by disobeying Allaah by committing zinaa, drinking wine, eating haraam things, neglecting prayer, covering himself with najaasaat (impure things) and staying in dirty places – until the shayaateen respond to what he asks them, with a gentle and kind approach, to do, such as harming the people against whom he uses his magic, causing division between a man and his wife, telling him some unseen things, and telling him about stolen items and where lost things are. Such a person is a mushrik and a kaafir, because he worships both Allaah and the Shaytaan, which is major shirk (al-shirk al-akbar). So he is a kaafir, because Allaah says (interpretation of the meaning);

“Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic” [al-Baqarah 2:102]

“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]

It was also commanded that the practitioner of magic should be executed, because of the hadeeth: “The hadd (prescribed punishment) for the practitioner of magic is a blow with the sword (i.e., execution).”

(Narrated by al-Tirmidhi, 1460; al-Daaraqutni, 3/114; al-Haakim, 4/360; al-Bayhaqi, 8/136; see al-Silsilah al-Da’eefah, 3/641, no. 1446)

On this basis, he is a kaafir even if he prays, fasts, reads Qur’aan and makes du’aa’, because shirk cancels out all good deeds. And Allaah knows best.

Al-Lu’lu al-Makeen min Fataawa Ibn Jibreen, p. 11.


Can sihr (witchcraft, magic) kill?
i would like information on majic (jadoo) what are the consequences and can people use it to kill people.

Praise be to Allaah.

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.

And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Rulings on witchraft, the evil eye and destructive envy