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Archive for the ‘Sihr [Magic/Witchcraft]’ Category

Fortune-Telling and Consulting Fortune-Tellers- Sh. Ibn Uthaymeen


 

Fortune-telling (soothsaying) is claimed to be seeking the truth; in pursuit of that claim, fortune-tellers employ baseless means. In the Jahili (pre-Islamic) period, fortune telling was a profession of some people in contact with devils. Those devils tried to eavesdrop whatever they could in the heavens, then communicate it to fortune-tellers, who add to it and communicate it to people. If this coincidentally agrees with what actually occurs, people are misled to believe in those fortune-tellers and consider them credible references for judgments and predicting the future, hence the common definition of the fortune-teller as the one who foretells the future.

 

Regarding consulting fortune-tellers, there are three forms of relationship:

In one form, people consult the fortune-teller, but they do not believe him. This is forbidden, and it is a punishable offence as mentioned in the Hadith, ―If one consults a soothsayer, his prayers will not be accepted for forty days. 

 

In another form, people consult the fortune-teller and believe him. This is Kufr (disbelief in Allah), because they believe the fortune-teller‘s claim to know the unseen, which is denial of Allah‘s saying, ―Say (O Muhammad): None in the heavens and the earth knoweth the Unseen save Allah. That is why the Hadith states, ―Whoever consults a soothsayer and believes what he says disbelieves in what has been revealed to Muhammad. 

 

In the third form, some people go to the fortune-teller and pretend to be consulting him so that they can expose him, his mischief and his deceptive ways to the public. There is no objection to doing that, as verified by the incident of Ibn Sayyadh; the Prophet صلى الله عليه وسلم had something on his mind for him, and asked him if he knew what it was. Ibn-Sayyadh replied, ―It is Addukh (smoke). The Prophet صلى الله عليه وسلم said to him, ―Scram! Never will you go beyond your limits.

Thus, only the third approach to fortune-tellers is acceptable, for it exposes their despicable reality, whereas the first two are forbidden.

 

[Ibn-Uthaymeen, The Precious Collection, Vol. 2, pp. 136-137]

 

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Attempts to Bewitch the Prophet Muhammed [sallallahu alaihi wasallam] – Sh. Ibn Uthaymeen


 

Question:

Is it true that there were attempts to bewitch the Prophet صلى الله عليه وسلم?

 

Answer:

 
According to Sahih Al-Bukhari, Sahih Muslim and other books of Hadith, it is true, but the magic could not affect divine revelations or Shari‘ah matters. All what that magic could do was that the Prophet صلى الله عليه وسلم imagined having done something he had not actually done. That magic was the work of a Jew called Lubaid Ibn-Al-A‘sam.  The Prophet صلى الله عليه وسلم was cured of it when Allah revealed it to him and gave him protection by Al-Falaq and An-Nas Suras.  Regarding prophet-hood, the magic had no effect on the Prophet‘s صلى الله عليه وسلم behavior concerning revelations or acts of worship.

 

There are those who deny the bewitchment of the Prophet صلى الله عليه وسلم. They argue that if accepted, the bewitchment incident could be taken to support the accusation, ―”Ye are but following a man bewitched”. [Al-Baqara Sura, Ayah 102].

 

However, the incident does not necessitate agreement with those who describe the Prophet صلى الله عليه وسلم as bewitched, for their accusation is directed towards the divine revelations, which they consider as nonsensical utterances made by someone under the influence of magic. As for the magic done unto the Prophet صلى الله عليه وسلم, it had no effect on divine revelations or acts of worship. Misinterpretation of the incident by some should not oblige us to dismiss it as unreal.

 

[Ibn-Uthaymeen, The Precious Collection, Vol. 2, pp. 134-135]

Is executing the sorcerer a penalty for apostasy or for a criminal offence? Sh. Ibn Uthaymeen


 

Question: Is executing the sorcerer a penalty for apostasy or for a criminal offence?

 

Answer: It can be a punishment for apostasy or for a criminal offence. This depends on the previous verdict regarding the sorcerer‘s status.

If he is judged as a Kafir (disbeliever), he is penalized by death for apostasy; if not, he is penalized by death for a criminal offence. In either case the sorcerer must be executed because of the graveness of his crimes.

For instance, he seeks to destroy the lives of husbands and wives. He also seeks to have people enslaved under the influence of magic so that he can carry out his evil designs on them, e.g., commit adultery with a bewitched woman. Because of such serious crimes, he has to be executed without advising him to repent, for he has committed legally punishable crimes.

 

However, if the sorcerer‘s activities are considered acts of Kufr, he is to be advised to repent. This reflects the problem created by classifying apostasy among criminal offences, for, if one heeds the advice and repents of apostasy, he is pardoned. Also, punishment for criminal acts is a kind of atonement for the criminal who is a Muslim, not a Kafir. In contrast, apostasy is not atonable, so whoever is punished for it must not have a Muslim burial, and must not be buried in Muslim burial grounds.

 

Thus, the death penalty for sorcerers is consistent with Shari‘ah, for they are up to nothing but destructive corruption. Therefore, by executing them, people are saved from their danger and are deterred from practising witchcraft.

 

[Ibn-Uthaymeen, The Precious Collection, Vol. 2, pp. 132-133]

How Witchcraft and Evil Eyes Work?

April 19, 2014 2 comments

 

Question:
What causes one to be under the influence of witchcraft, evil eyes or Jinn possession?

 

Answer:

One must be fully aware that witchcraft is forbidden and is an act of Kufr (denial of Allah); the sorcerer employs devils, and appeals to the Jinn for support in implementing harmful tasks. For instance, when the sorcerer wants to harm a man or woman, he invites his devils, who obey him, and he slaughters (animals) as a sacrifice to them or serves them one way or the other. He, then, asks them to possess whomever he wants to harm, and the possession takes place, but by the permission of Allah.

 
Treatment of witchcraft effects is by seeking protection in Allah‘s remembrance, worship and obedience on the one hand, and in shunning sins and bad company on the other. One should also read the Qur‘an as much as possible, ponder on the meanings of its Ayahs and regularly say the daily and nightly prayers. In response to all these good deeds, Allah will protect one from the influence of possession and magic.

 

As far as the evil eye is concerned, there are those who are jealous and envious of others. On seeing a pleasing thing, they direct their hearts towards it trying to speak so sharply that their eyesight produces some kind of poisonous emissions which affect the cast- receiver, but by Allah‘s permission.

 

Treatment of evil eye effects lies in avoiding the company of people known for being envious; one should not wear his best dress in their presence. The eye-casters themselves should be advised to refrain from harming others and should be asked to pray for blessings for fellow Muslims and to always say such things as /maa shaa-allaah!/ (How admirable what Allah has willed!) and /laa hawla wa-laa quwwata illaa bil-laahl (There is no might or power, except with Allah.)

 

[A Fatwa by Al-Jibreen, Signed by him]

Using the Evil Eye Ruqya for a Car


 

Question:

According to one story, someone cast an evil eye on another‘s car, so the car did not start. The owner asked the eye- caster to do ablution (to wash for Salat), which the latter did. The owner took the water used for ablution and put it in the car radiator, and the car started as if nothing had happened.

 

What is the validity of what the owner did? I am aware of having this done only in the case of evil eyes cast on humans.

 

 

 

Answer:

 

What the owner did is valid; as the evil eye can be cast on animals, so can it be cast on factories, houses, trees, artifacts, cars, wild animals, etc.

 

 
In such cases treatment is conducted as follows: the eye- caster is to do ablution or wash all his body or a part of it; this water, used in ablution or washing, is to be poured onto the cast receiver, animate or inanimate. In the case of the car, putting the ablution or wash-water in the radiator is beneficial by Allah‘s permission.

 

It is a type of treatment similar to wound treatment. The Prophet صلى الله عليه وسلم says, ―

If you are requested to wash (for evil eye treatment purposes), do wash.

[Sahih Muslim, Kitab Assalam (Book of Peace), Hadith No. 2188]

 

In this regard a lot of well-known stories and incidents have been documented.

 

A Fatwa by Al-Jibreen, Signed by him.

It Is Not Allowed to Open Specialist Clinics for Ruqya Treatment


 

Question:

What do you think of opening specialist clinics for Ruqya treatment?

 

Answer:

This should not be allowed, for it will open the door for temptations and cheating. Besides, the Righteous Salaf never did such a thing.

 

Also, expansion of clinics of that type would be a source of evil and corruption because the unqualified and the greedy will be attracted to it as some type of lucrative business. Such people will also try to get as many customers as possible, even by unlawful means.

 

To defend such business by saying that the Raqi in charge is a righteous man is unacceptable, for man is not immune from temptations. Even if the Raqi is really righteous, opening that door should not be allowed.

 

Al-Mutaqa mm Fatawa Al-Fawzan (Al-Fawzan’s Selected Fatwas), Vol. 2, p. 148

Writing Qur’anic Verses on Utensils for Treatment Purposes

February 25, 2014 2 comments

 

Question:

Is it allowed to write Qur‘anic verses, such as Al-Kursi Ayah, on utensils for treatment purposes?

 

Answer:

We must be fully aware that Allah‘s Book has such dignity and pride that it must not be undermined by having it written on such things. How can a believer be at ease as Qur‘anic verses, particularly, its greatest Ayah, are written on utensils to be thrown around and played with?! What a degrading position!

 

Indeed this is not to be allowed. If you have such utensils with Qur‘anic writings, you must have them erased. If they cannot be erased, they have to be buried in a clean place. This is safer than having Qur‘anic verses degraded, even if the intention is seeking cure.

It has never been reported that the good Salaf – may Allah be pleased with them – did such writings.

 

[Ibn-Uthaymeen,The Precious Collection, VoL2, p.243]

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