It is not permissible to treat witchcraft with witchcraft

Question

Praise be to Allah.

It is not permissible to treat witchcraft with witchcraft,
rather witchcraft is to be treated by means of the Holy Qur’aan and du’aa’s
that have been narrated from the Prophet (peace and blessings of Allaah
be upon him) and permissible remedies. As for witchcraft, it is kufr and
apostasy, and puts one beyond the pale of Islam. It is not permissible to
engage in it or to go to a practitioner of witchcraft seeking a cure. The
Prophet (peace and blessings of Allaah be upon him) was asked about
al-nashrah, which is undoing a spell or treating witchcraft. He said: “That
is the work of the shaytaan.” Narrated by Abu Dawood (3868) and classed as
saheeh by al-Albaani.

Ibn al-Qayyim said in Fataawa Imam al-Mufteen (p. 207,
208):

Al-Nashrah means undoing a spell that has been cast, and is
of two types: one of which is undoing the spell by means of another spell.
This is the one that is the work of the shaytaan, because witchcraft is his
work, so the one who does the nashrah and the one for whom it is done draw
near to him by means of things that he likes, and so he cancels out what he
did to the one on whom the spell was cast. The second type is nashrah by
means of ruqyah, ta’awwudhaat (prayers seeking refuge with Allaah) and
permissible du’aa’s and remedies. This is permissible and is in fact
mustahabb. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in
al-Qawl al-Mufeed (2/70):

In this hadeeth the Messenger (peace and blessings of
Allaah be upon him) stated the ruling on nashrah (undoing spells) and stated
that it is the work of the shaytaan, so it goes without saying that it is
haraam. Rather this is more emphatic than saying that it is haraam, because
connecting it to the work of the devils implies that it is abhorrent and
repulsive, so it is haraam. End quote.

After reading this clear statement from the Messenger of
Allaah (peace and blessings of Allaah be upon him), there is no room
for the opinion of anyone else, no matter who he is. It is not permissible
to suggest that there is a dispute on an issue between the Messenger
(peace and blessings of Allaah be upon him) and any scholar or faqeeh.

One of the scholars narrated from Sa’eed ibn al-Musayyab that
he thought it was permissible to undo a spell by means of another spell as a
case of necessity. But the words of Ibn al-Musayyab (may Allaah have mercy
on him) do not clearly indicate that it is permissible to undo a spell by
means of another spell, rather it may be understood that he meant undoing it
by permissible means. Nevertheless, Shaykh Ibn ‘Uthaymeen (may Allaah have
mercy on him) responded to this by saying in al-Qawl al-Mufeed
(2/73): But whatever the case, even if Ibn al-Musayyab thought that it was
permissible – and even if there were someone greater than Ibn al-Musayyab
whose view is not evidence in and of itself says that it is permissible –
that does not mean that it is permissible according to the ruling of Allaah
until it is checked against the Qur’aan and Sunnah. The Messenger of Allaah
(peace and blessings of Allaah be upon him) was asked about nashrah
(undoing spells) and he said: “It is the work of the shaytaan.” End quote.

Some of them understood Imam Ahmad’s saying that nashrah was
permissible as meaning that he allowed undoing a spell by means of another
spell. But in fact he was speaking about the ruqyah that is prescribed in
Islam and is permissible.

Shaykh Sulaymaan ibn ‘Abd-Allaah said in Tafseer al-‘Azeez
al-Hameed (419): Similarly, that which is narrated from Imam Ahmad about
nashrah being permissible is to be understood as referring to undoing spells
by means of ruqyahs that are prescribed in Islam. Those who think that he
regarded undoing spells by means of witchcraft as permissible are mistaken,
because there is nothing in his words to indicate that, rather when he was
asked about a man who undid spells he said: Some people allow a concession
with regard to that. Then they told him that he puts water in the pan and
disappears into it. He waved his hand and said: I do not know what that is.
It was said to him: Do you think that such a person’s help may be sought? He
said: I do not know what that is. This clearly shows that nashrah is
forbidden when it is done in a bad way, so how about the fact that he is the
one who narrated the hadeeth, “It is the work of the shaytaan”? But because
the word nashrah (undoing spells) may refer to both that which is
permissible and that which is the work of the shaytaan, and they saw that he
regarded nashrah as permissible, they thought that he regarded as
permissible that which is the work of the shaytaan, but he is far above
doing such a thing. End quote.

Many of the scholars clearly stated that it is haraam to undo
a spell by means of witchcraft, and that necessity does not make that
permissible.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him)
said: Even though the Muslims disputed about the permissibility of using as
remedies haraam things such as dead meat and pork, they did not dispute
about the fact that it is not permissible to treat sickness by means of kufr
and shirk under any circumstances, because that is haraam in all cases. This
is not like uttering words of kufr and shirk under compulsion, which is only
permitted if he has strong faith in his heart. Speaking such words only has
an effect when he also believes that in his heart, but if he says them when
he still believes in his heart, it does not have any effect. If the shaytaan
knows that the one who is speaking to him does not mean what he is saying
then he will not help him. Moreover one may have no choice but to speak to
him, but there is no need to go through this route to help the one who is
afflicted for two reasons :

1 – This way may have no effect at all, and may make it even
worse.

2 – In what is true (and permissible) there is enough so that
we have no need of that which is false.

End quote from Majmoo’ al-Fataawa (19/61).

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him)
said:

Some of the Hanbalis said that it is permissible to treat
witchcraft with witchcraft in cases of necessity, but the other view is that
it is not permissible, and this second view is the one that is correct. …
Witchcraft is haraam and constitutes kufr. Would anyone do an act of kufr in
order to help people who are sick or bewitched?

End quote from Fataawa wa Rasaa’il al-Shaykh Muahmmad ibn
Ibraaheem (1/165).

Shaykh Muhammad al-Ameen al-Mukhtaar al-Shanqeeti said: The
correct view that should not be ignored with regard to this matter is that
there is nothing wrong with undoing witchcraft if that is done by means of
the Qur’aan, such as al-Mi’wadhatayn, Aayat al-Kursiy and other verses which
it is permissible to use as ruqyahs. But if it is done by means of
witchcraft or foreign phrases or things that cannot be understood, or by
some other thing that is not permissible, then this is not allowed. This is
clear and is the correct view, in sha Allaah. End quote from Adwa’
al-Bayaan (4/465).

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah
have mercy on him) was asked about the ruling on treating witchcraft with
witchcraft in cases of necessity. He replied: It is not permissible to treat
witchcraft with witchcraft, because the Prophet (peace and blessings of
Allaah be upon him) was asked about nashrah (undoing spells) and he said:
“It is the work of the shaytaan.” Nashrah (undoing spells) means treating
witchcraft with witchcraft. And because undoing spells by means of
witchcraft involves calling upon the jinn and seeking their help, and this
is major shirk. Hence Allaah tells us that the two angels said to those who
wanted to learn from them (interpretation of the meaning):

“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].

Before this, Allaah says (interpretation of the meaning):

“They followed what the Shayaateen (devils) gave out
(falsely of the magic) in the lifetime of Sulaymaan (Solomon). Sulaymaan did
not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic
and such things that came down at Babylon to the two angels, Haaroot and
Maaroot”

[al-Baqarah 2:102]

Then Allaah says (interpretation of the meaning):

“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 Allaah’s Leave. And they learn that which harms
them and profits them not. And indeed they knew that the buyers of it
(magic) would have no share in the Hereafter. And how bad indeed was that
for which they sold their ownselves, if they but knew.

103. And if they had believed and guarded themselves from
evil and kept their duty to Allaah, far better would have been the reward
from their Lord, if they but knew!”

[al-Baqarah 2:102, 103]

In these two verses there is a warning against learning
witchcraft or teaching it, expressed in several ways such as: stating that
it is the work of the shaytaan; learning it is kufr that annuls faith; it
may result in separation between a man and his wife, which is one of the
worst kinds of wrongdoing and corruption on earth; no harm or anything else
happens except by the will of Allaah, i.e., His universal will; this
learning will harm them and not benefit them; and the one who does that has
no share of goodness with Allaah, and this is a very stern warning which
should deter anyone from learning or teaching witchcraft; Allaah condemns
them for learning this witchcraft as He says “And how bad indeed was that
for which they sold their ownselves”; and Allaah tells them that this
deed annuls faith and piety. From all of the above it is clear to every
Muslim how strictly forbidden it is to learn or teach witchcraft, and how
much evil and harm there is in it, and in addition to that it is kufr after
having believed, and apostasy from Islam. We seek refuge with Allaah from
that. So we must beware of it. It is sufficient for the Muslim to treat
problems in the manner prescribed in sharee’ah and with permissible
remedies, instead of treating it with that which Allaah has forbidden in
sharee’ah. And Allaah is the Source of strength. End quote. Majallat
al-Da’wah, dated 10/11/1414 AH.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have
mercy on him) was asked about the ruling on undoing spells.

He replied: The correct view on undoing spells for one who
has been bewitched is that the issue falls into two categories:

1 – When it is done by means of the Holy Qur’aan, du’aa’s
that are prescribed in sharee’ah and permissible remedies. There is nothing
wrong with this because they serve an interest and do not have any negative
consequences, and they may in fact be required because they are beneficial
and not harmful.

2 – When the spell is undone by means of something haraam
such as undoing the spell by means of another spell. This is a subject
concerning which there was a difference of scholarly opinion, and some
scholars allowed it in the case of necessity.

And some scholars forbade it because the Prophet (peace
and blessings of Allaah be upon him) was asked about nashrah (undoing
spells) and he said: “It is the work of the shaytaan.” Narrated by Abu
Dawood and its isnaad is jayyid. Based on that, undoing spells with spells
is haraam, and the person must turn to Allaah by making du’aa’ and humbly
beseeching Him to remove the harm. Allaah says (interpretation of the
meaning):

“And when My slaves ask you (O Muhammad
(peace and blessings of Allaah be upon him)
concerning Me, then (answer them), I am indeed near (to them by My
Knowledge). I respond to the invocations of the supplicant when he calls on
Me (without any mediator or intercessor)”

[al-Baqarah 2:186]

“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]

And Allaah is the Source of strength. End quote from
Fataawa al-Shaykh Ibn ‘Uthaymeen (1/238, 239).

The Standing Committee was asked about the ruling on undoing
a spell with another spell and they replied:

That is not permissible, and the basic principle concerning
that is that which was narrated by Imam Ahmad and Abu Dawood from Jaabir
(may Allaah be pleased with him) who said: The Messenger of Allaah
(peace and blessings of Allaah be upon him) was asked about nashrah (undoing
spells) and he said: “That is the work of the Shaytaan.”

Natural remedies and remedies prescribed in sharee’ah are
sufficient: “Allaah has not sent down any disease but He has also sent down
a cure; those who know it know it, and those who do not know it do not know
it.” The Messenger of Allaah (peace and blessings of Allaah be upon
him) enjoined treating disease, but he forbade treating disease with haraam
things. He (peace and blessings of Allaah be upon him) said: “Treat
disease, but do not treat disease with haraam things.” And it was narrated
that he (peace and blessings of Allaah be upon him) said: “Allaah does
not put your healing in something haraam.” End quote.

Fataawa Muhimmah li ‘Umoom al-Ummah
(107, 106).

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

It is not permissible to undo a spell with another spell, by
asking the practitioner of witchcraft to undo his work which is witchcraft,
because that implies approval of him and his work, when in fact he is to be
executed once it is known and proven that he is a practitioner of
witchcraft. The hadd punishment is striking with the sword. Similarly, it is
not permissible to go to another practitioner of witchcraft to ask him to
undo that spell, because that also implies approval of him, which is like
approving of his actions. End quote.

Shaykh Saalih al-Faqzaan (may Allaah preserve him) was asked
about the ruling on undoing a spell with another spell. He replied:

As for undoing a spell with another spell, many scholars have
stated that this is not permissible, because treatment should only be with
that which is halaal and permissible. Allaah does not put the healing of the
Muslims in that which He has forbidden to them. The Prophet (peace and
blessings of Allaah be upon him) said: “Treat sickness but do not treat it
with anything that is haraam.”

And it was narrated that Ibn Mas’ood (may Allaah be pleased
with him) said: Allaah has not put your cure in something that He has
forbidden to you. Among the most forbidden things is witchcraft, so it is
not permissible to treat sickness with it or to undo spells with it. Rather
spells are to be undone by means of permissible remedies, Qur’aanic verses
and du’aa’s narrated in the Sunnah. This is how spells may be undone. End
quote from al-Muntaqa min Fataawa Fadeelat al-Shaykh Saalih al-Fawzaan
(2/132, 133).