Explanation
Al-‘Iyāfah is the releasing of birds for superstitious
reasons. Some of the pagans in the times
of pre-Islamic ignorance would practice this.
They would say: If the bird flies towards you,
from right to left, then it means such-and-such.
And if it comes directly at you, then it means
such-and-such will occur. If it comes to you
from behind you, then such-and-such will happen.
They would deduce knowledge of the unseen
from the flight of the birds and would believe
things actually happen due to that. For
this reason, it is counted as a type of magic.
Drawing of lines with stones on the ground was
for the purpose of attaining knowledge of the
conditions of those who were absent ― and
they claimed to have the ability to deduce
when a person would arrive. Through this
Reported by Ahmad in Al-Musnad (60/5) (20623),
Abu Dawūd (3907) – declared weak by Al-Albāni in
Da’īf Al-Jāmi’ (3900).
49 |
practice, they claimed they had the ability to
foretell future events ― and they would seek
omens by the names of birds, the sounds they
made and by the direction in which they flew.
As for the term Al-Jibt, then Al-Hasan Al-Basri
() said: “It is the noise of Shaytān.” This was
the explanation given by some of the scholars
for a type of or sorcery. Included in this is every
noise that is incited by the devils such as the
sounds of musical instruments.44
So, this hadīth proves the following points:
1. It is not allowed to claim knowledge of the
unseen or the future because this negates Tawhīd45
due to the fact that only Allāh knows the
unseen, and He only revealed whatever He
44 See Shaikh Al-Fawzān’s Al-Mulakhkhas (p. 205).
45 A person’s belief in the sole right of Allāh’s Lordship,
and His right to be worshipped alone, and belief
in His beautiful Names and lofty Attributes. These
rights cannot be shared with any of the creation.
50 |
willed to His Prophets ().
2. It is prohibited to believe in evil omens and
superstitions (tiyarah) because that negates Tawhīd
due to the fact it is Allāh who decrees the
affairs and controls them― and He alone is All-
Capable and All-Powerful over everything.
These superstitious beliefs are prevalent in
western societies too, such as their sayings:
• “It is bad luck to walk under a ladder.”
• “Never let a black cat cross your path.”
• “Never break a mirror otherwise it will
bring you seven years of bad luck.”46
3. Musical instruments are forbidden in all their
forms because playing and listening to them
entails disobedience to Allāh and being
46 This superstition goes back to ancient Roman
times, when it was thought that the reflection of a
person in the mirror was actually his or her
soul. Breaking a mirror would damage the soul or
trap it inside.
51 |
beguiled by the Shaytān ― this includes singing
songs, flutes, guitars, drums, pianos, etc.
These are from the noises of Shaytān that divert
people away from the Path of Allāh. The only
occasions where singing and the use of a simple
drum is permitted is for women at weddings
or on the days of ‘Eid ― this is due to a
specific allowance in the Sunnah.
52 |
Astrology is a Branch of Magic
The author () said:
Abdullāh bin ‘Abbās () narrated that
Allāh’s Messenger () said: “Whoever
acquires a branch of astrology has certainly acquired
a branch of magic. The more one increases
so does the other along with it.”47
Explanation
Allāh’s Messenger () has made it clear
in this hadīth that astrology is a type of magic.
So, a person increases in magic with every increase
astrology. That is because the practice
of astrology (tanjīm) is to claim knowledge of
the unseen and the future which Allāh has kept
to Himself, and He has not shared it with these
devils.
47 Abu Dāwūd (3905), declared hasan (authentic) by
Al-Albāni in Sahīh Ibn Mājah (2002).
53 |
Blowing into Knots to Cast Magic
The author said:
An-Nasā’ī reported from Abu Hurayrah that
Allāh’s Messenger () said: “Whoever
ties a knot and then blows into it has done
magic, and whoever does magic has committed
idolatry. And whoever hangs an amulet is
entrusted to it.”48
Explanation
Though the above narration is weak, Allāh
mentions the affair of magicians blowing into
knots in Sūrah Al-Falaq:
48 An-Nasā’ī (4079), declared weak by Al-Albāni in
Da’īf At-Targhīb wat-Tarhīb (1788).
Say: "I seek refuge with (Allāh) the Lord of the
daybreak. From the evil of what He has created.
And from the evil of the darkening night
as it comes with its darkness. And from the evil
of the witchcrafts when they blow in the knots.
And from the evil of the envier when he envies.”
49
The blowing on knots is for the purpose of performing
magic. So, the magician is considered
to be a mushrik (polytheist) because he depends
on satanic spirits in his performance of
magic, and he seeks their help. And he cannot
make his magic complete except by seeking
the aid of the devils and showing them devotion
of some sort, such as calling out to them
for assistance.
49 Sūrah Al-Falaq: 1-5.
55 |
Shaikh Al-Fawzān stated: “From the types of
magic is to tie a knot in a thread or something
similar. Then to blow onto it with spit. So, when
the magicians wish to cast their magic, they
make knots onto some thread and then they
spit on each knot until they achieve the magic
they desire ― they offer up their wicked souls
to evil and they seek the help of the Shayātīn.
So, their emanates from his foul soul a breath
accompanied with saliva and mixed with evil ―
and by seeking assistance from the devils, a
person gets afflicted by magic. And this only
happens by the universally decreed Will of
Allāh.”50 And if Allāh () wills, He can
prevent the magic taking effect. That is why a
person must constantly remember Allāh and
worship Him ― and Allāh will protect him from
harm (inshā’-Allāh).
The wearing of amulets (Tamā’im) for protection
and averting evil is not reported from the
50 See Al-Mulakhkhas (p. 208-209).
56 |
Prophet () or his Companions. Rather
what is reported from him is the performance
of ruqyah. It is well-known that when people
wear amulets, their hearts get attached to them
― so one believes that that it is this amulet that
protects him from dangers and keep him safe
from fear and harm ― and this is a form of polytheism
(Shirk) for sure. The Prophet ()
said: “Whoever wears something [as an amulet]
is entrusted to it.”51 And Sa’īd bin Jubair
() said: “Whoever cuts an amulet from a
person, it is like freeing a slave.”52
51 An-Nasā’ī in Al-Mujtabā (no. 4079), and in his
Sunan Al-Kubrā (no. 3542), Sunan al-Kubrā of Al-
Bayhaqi (no. 19395), At-Tirmidhi (no. 2072) and others.
Al-Albāni graded it sahīh in Sahīh At-Tirmidhi.
52 Ibn Abī Shaybah in Al-Musannaf (no. 23473).
57 |
Rumourmongering is a Form of
Sorcery
The author of Kitāb At-Tawhīd said:
Abdullāh bin Mas’ūd () narrated that
Allāh’s Messenger () said: “Shall I not
inform you about sorcery? It is rumourmongering
(namīmah) that creates enmity between
the people.”53
Explanation
Rumourmongering is referred to as a type of
sorcery — and it involves slander and lying in order
to cause corruption in the hearts of the
people just like the corruption caused by
magic, or even worse. So, rumourmongering is
to carry tales that lead to corruption and discord.
So, the one who carries a tale from one
person to another with the intention of causing
53 Muslim (2606).
58 |
discord enters into the meaning of this hadīth.
They manage to achieve what the sorcerer desires
to achieve of harm and destroying the
love that exists between people ― filling the
hearts with bitterness, malice and rancour, to
the extent that a man erupts with anger and
rage towards his brother. So, this is the great
harm that results from rumourmongering ―
just like what is achieved through magic, if not
worse! Shaikh Al-Fawzān stated: “Rumourmongering
is a form of magic because the one who
engages in it does what the magician does,
which is to create discord between the hearts
of the people and corruption. This does not
mean that the rumourmonger takes the same
ruling as the magician in terms of unbelief and
so on.”54
54 See Al-Mulakhkhas (p. 211).
59 |
Some Speech can be Magic
The author said:
Abdullāh bin ‘Umar () narrated that
Allāh’s Messenger () said: “Some eloquent
speech is magic.”55
Explanation
Al-Bayān or eloquent speech is permissible
“magic”. So, if a person is well-spoken, eloquent
and can speak powerfully, then he has an
effect upon the hearts and is able to persuade
people in the right way.
The reason why the Prophet () said,
“Some eloquent speech is magic” was because
a man criticised an individual from the
tribe of At-Tamīm and then praised him.
The man said: “I was angry, so I said the worst
of what I knew. And then I was pleased, so I
55 Bukhāri (5146), Muslim (869).
60 |
said the best of what I could find.”
Upon that, the Prophet () said: “Some
eloquent speech (al-bayān) is magic.”56
So, speech in this context was referred to as
“magic” because of its effect in turning the
hearts and due to its persuasive nature. This is
the allowable “magic”, inshā’-Allāh.57
Eloquent speech affects the hearts and the
hearing to the extent that truth can be portrayed
as falsehood and falsehood as the truth.
So, an ignorant person may be easily affected
by eloquent speech that causes him to abandon
the truth. So, this type of eloquent speech
is dispraised and is deserving of criticism.
56 Al-Hākim in Al-Mustadrak (3/710, no. 6569).
57 See, Sharh Al-Mūjaz Al-Mumahhad li-Tawhīd Al-
Khāliq Al-Mumajjad of Shaikh Ahmad An-Najmī
(), (p. 203). A book I kept returning to when
compiling this work.
61 |
As for eloquent speech that aids the truth and
clarifies it― and it is used to repudiate and refute
falsehood, then it is praiseworthy.58
However, eloquence in speech may sometimes
contain oppression where the person of falsehood
may be more eloquent than the truthful
and deserving person. So, he adorns his falsehood
with embellished speech and eloquence
so that he is successful in front of the judge or
the people. He is an oppressor, a wrongdoer
and a deceiver. The Prophet () alluded
to that in his saying: “I am but a human being
and you present your disputes to me. Perhaps
some of you are more eloquent and persuasive
than others in presenting your arguments.
And I judge in accordance with what I hear. So,
if I give someone’s right to another then do not
take it, because in truth I am giving him a
58 See Al-Mulakhkhas (p. 212).
62 |
portion of the Fire.”59
The Cure for Magic Once Afflicted
There is not an illness that Allāh () has sent
except that along with it, He sent its cure ―
some people know it and others do not. Allāh
has shown the believers how to cure magic ―
and praise is for Allāh who has made the cure
easy for the one to whom Allāh gives ease.
The cure is achievable for the pious Muslim
who fears Allāh () and worships Him ―
for the one who establishes the daily Prayers,
pays the Zakāh, fasts Ramadān, performs Hajj
(when he is able), obeys Allāh in what He has
commanded and keeps away from what He
() has prohibited, protecting himself
from the major sins.60 The following are from
59 Al-Bukhāri (2680), Muslim (1813).
60 Sinners are more prone to being afflicted with
magic and possession than the righteous and likewise,
it is the righteous who are cured more readily
63 |
the means to cure magic after a person is afflicted:
1. Locate it if you are Able, Tear it Apart
and Burn it to Nullify its Effect
Whoever finds the object of magic should take
it apart, undo the knots, and tear it to shreds
whilst reciting Surah Al-Falaq and An-Nās.
Then it should be destroyed by burning and its
effect will come to an end, inshā’-Allāh.
You must steadfastly worship Allāh alone and
supplicate to Him that He guides you to the
place of the magic. It is established that when
the Prophet () was afflicted with
magic, he called upon Allāh (): “He
asked his Lord concerning it (the magic), so He
guided the Messenger to it, and he extracted
it.”61
than the sinful.
61 Al-Bukhāri (5765).
64 |
So, when the afflicted person supplicates to
Allāh to show him where the object of magic is
located, it is very possible that Allāh will guide
him in one of the following ways:
a. Allāh may show him the location in a dream
just as the Prophet () was shown in
a dream.
b. Or he is shown the general location in a
dream, so when he searches that location,
he comes across the object of magic.
c. It is possible that whilst he is making
ruqyah62 for himself ― or when another is
making ruqyah over him, a jinni speaks
upon the tongue of the afflicted and informs
him where the object used in the
magic is located. However, we know that
the devils among the jinn usually lie, so it is
a must that one does not jump to
62 i.e. supplicating to Allāh, glorifying Him, seeking
His aid, His refuge and reciting the Qur’ān ― all as a
cure.
65 |
conclusions based on their words without
thorough verification.
d. It is possible through ruqyah to nullify the
magic by extracting the jinni that is guarding
the magic from the body of the person
― this is only if there is a jinni that was used
to guard the magic. So, the one performing
the ruqyah extracts the jinni and that nullifies
the magic by the permission of Allāh.
2. Magic is Expelled Through Ruqyah63
Based on Revelation
63 Ruqyah (plural, ruqā): Sometimes translated as ‘divine
incantations.’ It refers to reciting the Qur’ān,
supplicating to Allāh, glorifying Him, wiping the
body along with recitation, or blowing while reciting
upon water which is drunk and so on, in order to cure
the person who is sick.
66 |
‘Awf bin Mālik () said: We uses to make
ruqyah in the days of Jāhiliyyah (before Islam),
so we said: “O Allāh’s Messenger, how do you
look upon that?” He replied: “Present your
ruqyahs to me ― there is no harm in ruqyahs
so long as there is no polytheism involved.”64
ONE: Crush Sidr Leaves, Add Water and Recite
Grind some green Sidr leaves65 between two
stones (or something similar). Then pour water
over it, enough to wash the body with. Then recite
over that water mixture the following
words:
64 Abu Dāwūd (3886), sahīh.
65 From the Lote tree.
66 “I seek refuge with Allāh, the All-Hearing, the All-
Knowing from the outcast accursed Shaytān.”
67 |
“Allāh ― there is no deity worthy of worship
except Him, the Ever-Living, the Sustainer of
all existence. Neither drowsiness overtakes
Him nor sleep. To Him belongs whatever is in
the heavens and whatever is on the earth. Who
is it that can intercede with Him except by His
permission? He knows what is presently happening
to them and what will happen to them
afterwards, and they encompass nothing of
His knowledge except for what He wills. His
Kursi (Footstool) extends over the heavens
and the earth, and their preservation tires Him
not. And He is the Most High, the Most
68 |
Great.”67
“And We inspired Mūsā saying: ‘Throw your
stick,’ and behold, it swallowed up straight
away all the falsehoods which they showed.
Thus, the truth was confirmed, and all that they
did was made of no effect. So, they were defeated
there and then, and were returned
67 Al-Baqarah: 255.
69 |
disgraced. And the sorcerers fell down prostrate.
They said: ‘We believe in the Lord of all
creation. The Lord of Mūsā and Hārūn.’”68
“And Pharaoh said: ‘Bring to me every wellversed
sorcerer.’ And when the sorcerers
came, Mūsā said to them: ‘Cast down what you
want to cast!’ Then when they had cast down,
Mūsā said: ‘What you have brought is sorcery,
Allāh will surely make it of no effect. Verily,
Allāh does not set right the work of corrupt
68 Al-A’rāf: 117-122.
70 |
ones. And Allāh will establish and make apparent
the truth by His words, however much the
criminals may hate that.’”69
“They said: ‘O Mūsā! Either you throw first or
we be the first to throw?’ Mūsā said: ‘Nay,
69 Yūnus: 79-82.
71 |
throw you first!’ Then behold, their ropes and
their sticks, by their magic, appeared to him as
though they moved fast [like snakes]. So, Mūsā
felt a fear in himself. We (Allāh) 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,
no matter whatever amount of skill he may
attain. So, the magicians fell down prostrate.
They said: ‘We believe in the Lord of Hārūn
and Mūsā.’”70
“Say: O disbelievers in Allāh! I worship not that
which you worship. Nor will you worship that
which I worship. And I shall not worship that
which you are worshipping. Nor will you worship
that which I worship. To you be your religion,
and to me my religion.”71
71 Sūrah Al-Kāfirūn.
73 |
“Say: He is Allāh, the One. The Self-Sufficient
Master, whom all creatures need. He begets
not, nor was He begotten. And there is none
co-equal or comparable unto Him.”72
“Say: I seek refuge with (Allāh) the Lord of the
daybreak. From the evil of what He has created.
And from the evil of the darkening
(night) as it comes with its darkness. And from
the evil of the witchcrafts when they blow in
the knots. And from the evil of the envier when
72 Sūrah Al-Ikhlās.
74 |
he envies.”73
“Say: I seek refuge with (Allāh) the Lord of
mankind, the King of mankind, the God of
mankind from the evil of the whisperer who
withdraws ― who whispers in the breasts of
mankind, from among the jinn and men.”74
After reciting all of this over the water, the
73 Sūrah Al-Falaq.
74 Sūrah An-Nās.
75 |
afflicted person should take three drinks from it
and then pour the rest over his body (ghusl).
And through this, the affliction will come to an
end, by the will of Allāh and His Mercy. There is
no problem in repeating this again, twice or
more times as the need arises or until the illness
abates. Many Muslims have used this method,
and Allāh has brought them relief and cure ―
especially the one who is prevented from their
spouse.75
TWO: Blow and Wipe with Ruqyah
Someone can recite over the afflicted person or
the afflicted person can recite for himself ―
and reciting for oneself is far more preferable
75 See Majmū’ Fatāwā Ibn Bāz (3/279), Fatāwa Nūr
‘Alād-Darb (3/305) and Hukm As-Sihr wal-Kahānah
wa mā Yata’alaq Bihā of Al-Imām Ibn Bāz (p. 29).
There is not a problem in taking the water that has
been recited over into the bathroom ― nor is there
any issue in saying “Bismillāh” in the bath before
pouring the water over one’s body.
76 |
for the one who is able. This has a tremendous
effect in removing the effect of magic and possession.
So, you should perform ruqyah for
yourself or for the afflicted person alongside
blowing on their head or chest after reciting following:
1. Sūrah Al-Fātihah.
2. Āyat Al-Kursī (Al-Baqarah 2:255). See above.
3. The verses dealing with magic that are present
in Sūrah Al-A’rāf (117-122), Sūrah Yūnus
(79-82), Sūrah Tāhā (65-70). See above.
4. Sūrah Al-Kāfirūn. See above.
5. Sūrah Al-Ikhlās. See above.
6. Sūrah Al-Falaq. See above.
7. Sūrah An-Nās. See above.
THREE: Supplications and Verses
1. Supplications seeking cure and wellbeing for
the sick person:
77 |
“O Lord of mankind! Remove the harm and
heal, for You are The Healer. There is no healing
that avails except your healing. A healing
that leaves behind no ailment.”76
“In the name of Allāh, I perform ruqyah upon
you to safeguard you from everything that may
harm you, from every evil soul and from every
envious eye. May Allāh cure you; I invoke the
name of Allāh for you.”77
2. A person recites the following if performing
76 Bukhāri (5742), Muslim (2191).
77 Muslim (2186).
78 |
ruqyah on themselves:
“In the name of Allāh, I perform ruqyah upon
myself from everything that harms me and
from the evil of every soul, or from every envious
eye, may Allāh cure me.”78
3. One should recite Sūrah Al-Ikhlās, Sūrah Al-
Falaq and Sūrah An-Nās three times.79
4. Recite Sūrah Al-Fātihah, Āyatul-Kursi (2:255),
the last two Āyahs of Sūrah Al-Baqarah:
78 Muslim (2186).
79 See Majmū’ Fatāwā Ibn Bāz (5/311-313).
79 |
“The Messenger believes in what has been
sent down to him from his Lord, and so do the
believers. Each one believes in Allāh, 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.’ Allāh burdens not a
person beyond his scope. He gets reward for
the good which he has earned, and he is punished
for the 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. Our
Lord, put not on us a burden greater than we
have strength to bear. Pardon us and grant us
80 |
forgiveness. Have mercy on us. You are our Patron,
Supporter and Protector― give us victory
over the disbelieving people.”80
5. Also, Sūrah Al-Ikhlās, Sūrah Al-Falaq, Sūrah
An-Nās ― three times or more, along with
blowing and wiping the area of pain with the
right hand.81
FOUR: More Supplications and Ruqyah
Other supplications that are reported in the
Sunnah.
1. Recite the following seven times in the presence
of the sick person and Allāh will cure him
(inshā’-Allāh):
“I ask Allāh, the Mighty, the Lord of the mighty
80 Al-Baqarah: 285-286.
81 Al-Bukhāri, Fathul-Bāri (9/62), Muslim (4/1723).
81 |
Throne, to cure you.”82
2. A person recites the following in performing
ruqyah on himself or herself:
“In the name of Allāh I perform Ruqyah upon
myself from everything that harms me and
from the evil of every soul, or from every envious
eye, may Allāh cure me.”83
3. Place your hand at the place where you feel
pain in your body and say:
“In the name of Allāh” three times. Then recite
seven times:
82 Abu Dawūd (3106).
83 Muslim (2186).
82 |
“I seek refuge with Allāh and with His Power
from the evil that I find and fear.”84
4. A person puts some of his saliva on his finger,
then puts his finger into the soil then wipes
the sick person with it during ruqyah. Ā'ishah
() said that Allāh’s Messenger ()
used to read in his ruqyah:
“In the name of Allāh. The earth of our land
and the saliva of some of us, cures our sick
ones by the permission of our Lord.”85
5. Spitting lightly after reciting. ‘Alqamah
passed by a people who had a man fettered
84 Muslim (2202).
85 Bukhari (5746).
83 |
because he was overcome by madness. The
people said to ‘Alqamah, “Have you something
with which you can cure him?” So, he recited
Sūrah Al-Fātihah and he was cured. In a narration,
“He recited Sūrah Al-Fātihah over him for
three days, morning and evening. Whenever
he finished it, he collected some of his saliva
and spat it out, and he seemed as if he were set
free from a bond. They gave him one hundred
sheep as payment.”86
6. A person can recite Quranic verses into some
water. Then the sick person drinks from it and
then pours the rest of it over himself whilst
bathing, “Just as the Prophet () did for
Thābit bin Qais bin Shammās ().”87 If one
can recite into Zamzam water, then that is better
due to the saying of the Prophet (),
86 Abu Dāwūd (3896, 3897), sahīh.
87 Abu Dawūd (3885) and cited as hasan (good) by
Shaikh Ibn Bāz () in Majmū’ Fatāwa (9/408, 409)
however declared weak by Shaikh Al-Albāni ().
84 |
“Indeed it is a blessed water, and a food that
feeds, and a cure for illnesses.”88
7. Recite:
“I seek refuge with the perfect words of Allāh
from every devil, poisonous pests and from
every envious evil eye.”89
8. Recite:
“I seek refuge with the perfect words of Allāh
88 Muslim (2473). See Sahīh At-Targhīb wat-Tarhīb of
Al-Albāni (1161).
89 Al-Bukhāri (3371).
85 |
from the evil of what He has created.”90
9. Recite:
“I seek refuge in Allāh’s perfect words from His
anger, the evil of His servants, the evil suggestions
of the devils and their presence.”91
10. Recite:
“I seek refuge in Allāh, the All-Hearing and All-
Knowing from the outcast accursed devil, from
his evil suggestion (hamz), from his puffing up
90 Muslim (2708).
91 Abu Dāwūd (3893), hasan.
86 |
(nafkh), and from his spitting (nafth).”92
11. Recite over the afflicted person:
“In the name of Allāh, I perform ruqyah for you,
from everything that is harming you, from the
envy of the envier, and from every evil eye,
may Allāh heal you.”93
These words of refuge, supplications and
ruqyah will cure the one afflicted by magic, evileye,
possession from jinn and every illness, if
Allāh () wills, because they comprehensive
and beneficial.
92 Abu Dāwūd (775), sahīh.
93 Ibn Mājah (3527), hasan.
87 |
Giving in Sadaqah, Helping Those
in Need and the Poor
Allāh’s Messenger () said: “Giving
charity in secret removes the anger of the
Lord.”94 He () also said: “Doing good
for others protects from an evil death, afflictions
and ruination.”95 And he () made
charity a type of remedy: “Cure your sick by
giving charity.”96
Hijāmah (Cupping)
If the effect of the magic is in the head of the
victim, then it is possible to remove the harmful
blood through an expert cupper as Ibn Al-
94 At-Tabarāni in Al-Mu’jam As-Saghīr (p. 214) and
Al-Awsat (1/93/1), see Sahīh Al-Jamī’ (no. 3760).
95 Al-Hākim (3/568), see Sahīh Al-Jāmi’ (3795).
96 Tabarāni and Al-Bayhaqi, see Sahīh At-Targhīb
wat-Tarhīb (744) and Sahīh Al-Jāmi’ (3358).
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Qayyim () mentioned.97
The Benefits of Hijāmah
The Prophet () said: “The best of that
which you cure with is Hijāmah.”98 The Messenger
of Allāh () used to have himself
cupped at the front of his head and between
his shoulders.99
The Prophet () said: “Whoever has
himself cupped on the 17th, 19th and 21st of
the month, it will be a remedy for every disease.”
100
The Messenger () also stated:
97 Zād Al-Ma’ād (4/125). One should never have hijāmah
done except by a qualified (even certified)
cupper.
98 Abu Dāwūd (3857), sahīh.
99 Abu Dāwūd (3859), sahīh.
100 Abu Dāwūd (3861), hasan.
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“Cupping on an empty stomach is better, and
in it there is healing and blessing, and it increases
one’s intellect and memory.
So, have yourselves cupped for the blessing of
Allāh, on Thursdays. And avoid cupping on
Wednesdays, Fridays, Saturdays and Sundays.
Have yourselves cupped on Mondays and
Tuesdays; for Tuesday is the day on which
Allāh relieved Ayyūb from his affliction; and
He afflicted him with a trial on a Wednesday ―
and leprosy only appears on Wednesdays, or
on the night before Wednesday.”101
101 Ibn Mājah (3487). See As-Sahīhah (766).
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Prophetic and Natural Remedies
Honey
“And your Lord inspired the bee, saying: ‘Take
your habitations in the mountains and in the
trees and in what they erect. Then, eat of all
fruits, and follow the ways of your Lord made
easy for you.’ There comes forth from their bellies,
a drink of varying colours wherein is healing
for the people. Verily, in this is indeed a
sign for people who think.”102
The Prophet () said: “If there is any
102 Sūrah An-Nahl: 68-69.
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good in your remedies, then it is in the cup of
the cupper, or in the gulp of honey, or branding
with fire (cauterization) that suits the ailment,
but I do not like to be branded with
fire.”103 And the Messenger () would
enjoy drinking honey mixed with cold water.
Honey and Water as a Remedy
“Honey should be drunk on an empty stomach
each day, and in the evening. So, a cup of warm
water is sweetened with honey over which one
recites Sūrah Al-Jinn and then he drinks it. After
that the sick person sleeps (or rests). He does
this for a week. His epilepsy (and the other aliments)
will come to an end by the Power of
Allāh (and trust in Him).”104
103 AL-Bukhāri (5683), Muslim (2205).
104 Mu’jizāt Ash-Shifā (p.32), Fathul-Mubīn Fi ‘Ilāj as-
Sar’i was-Sihr wal-‘Ayn (p.141) with an introduction
by Imām Ibn Bāz ().
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Black Seed
Allāh’s Messenger () said: “In the
Black Seed there is the cure for every sickness
except death.”105
Eat Seven Dates from Madinah in the
Morning
The Prophet () said:
“Whoever eats everyday seven ‘Ajwa dates in
the morning, will not be harmed on that day by
poison or magic.”106 Imām Ibn Bāz () held
the view that this narration applied to all of the
dates of Madinah due to the saying of the Messenger
(): “He who ate seven dates of
105 Al-Bukhāri (5688), Muslim (2215).
106 Al-Bukhāri (5445, 5769).
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the land situated between these two lava
plains (i.e. Madinah) in the morning, no poison
will harm him until the evening.”107
Zamzam Water
The Prophet () said: “Indeed it is a
blessed water, and a food that feeds, and a
cure for illnesses.”108 He () said, “The
water of Zamzam is for whatever a person
drinks it.”109 In a narration he said, “If you drink
it, you will be cured by it, may Allāh cure
you.” 110 It is reported from the Prophet
() that, “He would carry Zamzam water
in water containers and he would pour it over
107 Hadīth reported by Muslim (2047). See Majmū
Fatāwā Ibn Bāz (3/288).
108 Muslim (2473).
109 Ibn Mājah (3062).
110 Authenticated by Al-Hākim (1/473)
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the sick and give it to them to drink.”111 And he
said, “The best water on the face of the earth is
Zamzam. It is a type of food and a healing for
sickness.”112
Al-Imām Ibn Al-Qayyim () mentioned that
he spent some time in Makkah and fell ill without
any physicians or medicine available, so he
cured himself by reciting Sūrah Al-Fātihah. He
would take some Zamzam water and recite
Sūrah Al-Fātihah over it several times and drink
it ― and he would be completely cured. After
that, he would rely on that for many ailments
and found this remedy to be of utmost benefit.
113
The committee of major scholars with Imām Ibn
Bāz () at the head stated: “There is no harm
111 See As-Sahīhah (883).
112 See Sahīh Al-Jāmi’ (3302).
113 Zād Al-Ma’ād (4/178).
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in reciting into Zamzam for the purpose of
seeking cure just as one does with other types
of water. Rather, Zamzam water is more deserving
due to what it has of blessings, remedy and
cure based on the narrations.”114
Shaikh Ibn Bāz also said: “It is recommended to
drink Zamzam water, and there is no harm in
making wudū from it, or to wash one’s garment
with it, or to wash oneself after visiting the toilet
with it or to take a bath with it after sexual relations.”
115
Rainwater
This is in accordance with saying of Allāh
114 Fatawa of Al-Lajnah Ad-Dā’imah (1/310, no. 992).
115 Nūr ‘alad-Darb program with Ibn Bāz dated
11/11/1414 AH.
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“And We have sent down from the sky blessed
water and made gardens and grains of the harvest
grow by way of it.”116
Olive Oil
Recite the Qur’ān into olive oil and blow into it,
then use it to massage. Allāh's Messenger
() stated, “Eat olives and use the oil
[to anoint] for indeed it is a blessed tree.”117
Taking Baths, Maintaining Hygiene and
Using Perfume
“Indeed, Allāh loves those who constantly repent
and those who purify themselves.”118
116 Sūrah Qāf: 9
117 At-Tirmidhi (1851), declared sahīh by Al-Albāni.
118 Sūrah Al-Baqarah: 222.
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“O children of Adam, take your adornment [by
wearing clean clothes] at every masjid…”119
The Prophet () said: “Indeed Allāh is
Beautiful, and He loves beauty.” 120 And
‘Ā’ishah () said: “Allāh’s Messenger
would love a fine fragrance.”121 Anas ()
said: “Allāh’s Messenger would be recognised
by his fine fragrance as he approached.”122
Ibn Al-Qayyim () stated: “From the special
qualities of perfume is that it is loved by the angels
― and the devils flee from it. What the devils
love most are foul odours. And good souls
love fine fragrances. And vile souls love foul
119 Sūrah Al-A’rāf: 31.
120 Muslim (91).
121 Abu Dāwūd (4074).
122 See As-Sahīhah (2137).
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odours. So, a soul inclines to that which suits it.
So, vile women are for vile men, and vile men
are for vile women ― and good women are for
good men, and good men are for good
women. And if this is the case with women and
men, then it also applies to actions, speech,
food, drink, clothes and perfume.”123
Meaning, good men and women perform
good deeds, speak with fine speech, eat good
halāl food and so on.
123 See At-Tibb An-Nabawiyy of Ibn Al-Qayyim (p.
509).
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The Jewish and Christian Bible on
Magic, Witchcraft, Fortune-telling
and Sorcery
1. “Do not turn to mediums or necromancers.
Do not seek them out and so make
yourselves unclean by them. I am the Lord, your
God.” (Leviticus 19:31)
A person who practises necromancy is a wizard
or magician, and a medium is a soothsayer or
fortune-teller.
2. “But as for the cowardly, the faithless, the detestable,
as for murderers, the sexually immoral,
sorcerers, idolaters, and all liars, their
portion will be in the lake that burns with fire
and sulphur, which is the second death.” (Revelation
21:8)
3. “And he burned his son as an offering and
used fortune-telling and omens and dealt
with mediums (soothsayers) and with necromancers
(sorcerers). He did much evil in the
sight of the Lord, provoking him to anger.” (2
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Kings 21:6)
4. “There shall not be found among you anyone
who burns his son or his daughter as an offering,
anyone who practices divination or tells
fortunes or interprets omens, or a sorcerer or a
charmer or a medium or a necromancer or one
who inquires of the dead, for whoever does
these things is an abomination to the Lord. And
because of these abominations the Lord your
God is driving them out before you.” (Deuteronomy
18:10-12)
5. “Therefore thus says the Lord God: Behold, I
am against your magic bands with which you
hunt the souls like birds, and I will tear them
from your arms, and I will let the souls whom
you hunt go free, the souls like birds.” (Ezekiel
13:20)
6. “You shall not permit a sorceress to
live.” (Exodus 22:18)
7. “A man or a woman who is a medium or a
necromancer shall surely be put to death. They
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shall be stoned with stones; their blood shall
be upon them.” (Leviticus 20:27)
8. “Now the works of the flesh are evident: sexual
immorality, impurity, sensuality, idolatry,
sorcery, enmity, strife, jealousy, fits of anger, rivalries,
dissensions, divisions, envy, drunkenness,
orgies, and things like these. I warn you,
as I warned you before, that those who do such
things will not inherit the kingdom of God.”
(Galatians 5:19-21)
10. “And I will cut off sorceries from your hand,
and you shall have no more tellers of fortunes.”
(Micah 5:12)
11. “If a person turns to mediums and necromancers,
whoring after them, I will set my face
against that person and will cut him off from
among his people.” (Leviticus 20:6)
12. “And he burned his sons as an offering in
the Valley of the Son of Hinnom, and used fortune-
telling and omens and sorcery, and dealt
with mediums and with necromancers. He did
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much evil in the sight of the Lord, provoking
him to anger.” (2 Chronicles 33:6)
13. “Outside are the dogs and sorcerers and
the sexually immoral and murderers and idolaters,
and everyone who loves and practices
falsehood.” (Revelation 22:15)
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Conclusion
Magic (and sorcery) is the work of the devils
and it is performed by those who seek nearness
to them. It is forbidden by the Qur’ān, Sunnah
and consensus. It is also clearly prohibited for
the People of the Book (the Jews and Christians)
in their scriptures.
And to finish, I say: All praise is due to Allāh, the
Lord of all creation. May Allāh extol the Messenger
in the highest company of Angels and
grant him peace; and likewise, his family, his
Companions and all those who truly follow him
until the Day of Resurrection.
Abu Khadeejah ‘Abdul-Wāhid Alam
4th January 2020 / 9th Jumāda Al-Ūlā 1441
