Prescribed means of warding off sihr (witchcraft) before it happens

Question: What are the prescribed means of warding off sihr before it happens?

Answer: 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]

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The evil eye

Question: 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 Allaah?

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

“And verily, those who disbelieve would almost make you slip with their eyes (through hatred)”

[al-Qalam 68:51]

Ibn ‘Abbaas 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 Allaah 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.” Narrated by Muslim. Al-Nasaa’i and Ibn Maajah narrated that ‘Aamir ibn Rabee’ah passed by Sahl ibn Haneef when he was bathing… and he quoted the hadeeth.

Reality confirms that 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 Allaah be upon him) said, “There is no ruqyah except in the case of the evil eye or fever.” al-Tirmidhi, 2057; Abu Dawood, 3884. Jibreel used to do ruqyah for the Prophet (peace and blessings of Allaah be upon him) and say, “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).”

2 – Asking the person who has put the evil eye on another to wash, as the Prophet (peace and blessings of Allaah be upon him) commanded ‘Aamir 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 stools, 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 Allaah 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 Allaah). In fact this is tawakkul, because tawakkul means putting one’s trust in Allaah whilst also implementing the means that have been permitted or enjoined. The Prophet (peace and blessings of Allaah be upon him) used to seek refuge for al-Hasan and al-Husayn and say: U’eedhukuma bi kalimaat Allaah al-taammati min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge for you both in the perfect words of Allaah, from every devil and every poisonous reptile, and from every evil eye).’”  Al-Tirmidhi, 2060; Abu Dawood, 4737. And he would say, “Thus Ibraaheem used to seek refuge with Allaah for Ishaaq and Ismaa’eel, peace be upon them both.” Narrated by al-Bukhaari, 3371.

[Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/117, 118]

Ways of treating sihr

Question: 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’aa’s or dhikrs from the Qur’aan or Sunnah for these things?

Answer: Praise be to Allaah.

There are different kinds of treatment:

1 – He can look at what the saahir (person who practices sihr) 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 saahir.

2 –The saahir 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 saahir should be killed without being asked to repent, according to the correct view. This is what was done by ‘Umar, and it was narrated that the Messenger (peace and blessings of Allaah be upon him) said: “The punishment of the saahir is to strike him with the sword (i.e., execute him).” When Hafsah Umm al-Mu’mineen (may Allaah be pleased with her) found out that a slave woman of hers was dealing with sihr, she killed her.

3 – Reciting Qur’aan, for it has a great effect in removing (the effects of) sihr. Aayat al-Kursiy, the aayahs of sihr from Soorat al-A’raaf, Soorat Yoonus and Soorat Ta-Ha, Soorat al-Kaafiroon, Soorat al-Ikhlaas and al-Mi’wadhatayn should be recited over the person who has been affected by sihr, or into a vessel. Du’aa’ should be made for healing and good health; in particular the du’aa’ which has been narrated from the Prophet (peace and blessings of Allaah be upon him):

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, 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 when he treated the Prophet (peace and blessings of Allaah be upon him) with ruqyah:

“Bismillaah urqeek, min kulli shay’in yu’dheek, wa min sharri kulli nafsin aw ‘aynin haasidin Allaah yushfeek, bismillaah urqeek (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).”

This should be repeated three times, as should the recitation of “Qul Huwa Allaah Ahad” and al-Mi’wadhatayn.

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 Allaah’s Leave. This was mentioned by the scholars (may Allaah have mercy on them), and by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed Sharh Kitaab al-Tawheed, in (the chapter entitled) Baab Ma jaa’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 aayahs and soorahs mentioned above, and the du’aa’s. 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 Allaah’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-    Soorat al-Faatihah

2-     Aayat al-Kursiy from Soorat al-Baqarah, which is as follows (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-     The verses from Soorat al-A’raaf, 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 [Moosa] 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 Moosa! Either you throw (first), or shall we have the (first) throw?’

He [Moosa] 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 Moosa (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 ‘Aalameen (mankind, jinn and all that exists).

The Lord of Moosa and Haaroon (Aaron).’” [al-A’raaf 7:106-122]

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

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

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

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

And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’” (Yoonus 10:79-82)

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

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

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

So Moosa conceived fear in himself.

We (Allaah) 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’” [Ta-Ha 20:65-69]

6-    Soorat al-Kaafiroon

7-     Soorat al-Ikhlaas and al-Mi’wadhatayn (i.e., Soorat al-Falaq and Soorat al-Naas) – to be recited three times.

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

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, 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).”

This is good, and it may also be accompanied by the du’aa’:

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, 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 Allaah’s Leave, as stated above.

[Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 144]

Ruling on learning magic and removing spells from a person affected by magic

Question: Is it permissible to learn how to remove spells from a person affected by magic?

Answer: Praise be to Allaah.

If that is by doing something permissible, such as reciting du’aa’s that are prescribed or permitted in Islam, or by using a ruqyah that is prescribed in Islam, there is nothing wrong with that. But if a person learns magic in order to counteract magic, or for any other purposes, then that is not permitted and in fact is something which nullifies a person’s Islam, because it is not possible to learn it without falling into shirk. That happens by worshipping the shayaateen (devils), by offering sacrifices to them and making vows to them, and other kinds of worship, and offering sacrifices to them and seeking to draw close to them with things that they love, until they serve a person and do what he wants. This is the mutual benefit which Allaah refers to in the aayah (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]

[Majmoo’ah Fataawa wa Maqaalaat li’l-Shaykh Ibn Baaz, p. 118]

How to deal with sihr (magic/witchcraft)

Question: What is the way to deal with sihr (magic/witchcraft)?

Answer: Praise be to Allaah.

Whoever is affected by sihr should not treat it with sihr, because evil cannot be removed by evil, and kufr cannot be removed by kufr. Evil is removed by good. Hence when the Prophet (peace and blessings of Allaah be upon him) was asked about al-nushrah (treating sihr with sihr), he said: “This is the work of the Shaytaan.” Nushrah means removing sihr from a person who has been affected by it by using more sihr. But if it is treated by means of the Qur’aan and permissible medicines or good ruqyahs, there is nothing wrong with that, but treating it with sihr is not permitted, as previously stated, because sihr means worshipping the shayaateen (devils). The saahir (magician, practitioner of witchcraft) does sihr or learns sihr only after worshipping and serving the shayaateen, and drawing close to them by means of the things that they like. After that, they teach him the means of sihr. But, praise be to Allaah, there is no reason why the person who has been affected by sihr should not be treated by means of reciting Qur’aan and the prayers for refuge with Allaah that are prescribed in sharee’ah, and permissible medicines, just as patients with all kinds of sicknesses are treated by doctors. The patient does not necessarily recover, because not every sick person does recover. A sick patient might be treated and then recover if his appointed time (of death) has not yet arrived, or he may not recover and may die from this sickness, even though he may be been seen by the most skilled physicians and knowledgeable doctors. When the appointed time of death comes, no medicine or treatment will be of any avail, because Allaah says (interpretation of the meaning):

“And Allaah grants respite to none when his appointed time (death) comes”

[al-Munaafiqoon 63:11]

Medical treatment is of benefit when the appointed time has not yet come, and Allaah decrees that His slave should be healed. The same applies in the case of one who has been affected by sihr; Allaah may decree that he should recover, or He may not decree that, as a test and a trial, or for other reasons which are known to Allaah. Among those reasons may be the fact that the one who is treating him does not have the right treatment for this problem. It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “For every disease there is a medicine, and if that medicine is applied to the disease, he will recover by Allaah’s Leave.” And he (peace and blessings of Allaah be upon him) said: “Allaah has not sent down any disease but He has also sent down the cure; the one who knows it knows it and the one who does not know it does not know it.”

Among the treatments prescribed in sharee’ah is the treatment of sihr with recitation of the Qur’aan. The greatest soorah in the Qur’aan, which is al-Faatihah, should be recited over the person who has been affected by sihr. This should be repeated several times. If it is recited by a believing, righteous reader who knows that everything is subject to the will and decree of Allaah, that Allaah is in control of all things, that when He says to a thing ‘Be!’ it is, if the reciting is based on faith, taqwa and sincerity, and is repeated several times, then the sihr may be removed and the person may recover by Allaah’s Leave. Some of the Sahaabah (may Allaah be pleased with them) passed by some Bedouins whose shaykh, i.e., their leader, had been bitten. They had done everything they could but he had not gotten better. They said to one of the Sahaabah, “Is there any raaqi (one who performs ruqyah) among you?” They said, “Yes.” So one of them recited Soorat al-Faatihah over him, and he immediately got up full of energy as if nothing had happened; Allaah healed him of the ill-effects of that snakebite. The Prophet (peace and blessings of Allaah be upon him) said: “There is nothing wrong with ruqyah so long as it does not involve shirk.” He (peace and blessings of Allaah be upon him) performed ruqyah and had it performed for him. There is a lot of good in ruqyah, and a great deal of benefit. Al-Faatihah, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, al-Mi’wadhatayn and other aayahs may be recited over the person who has been affected by sihr, as well as good du’aa’s narrated in the ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), such as the du’aa’ he said when he performed ruqyah for a sick person and said, “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).” This may be repeated three times or more. And it was also narrated from him (peace and blessings of Allaah be upon him) that Jibreel (peace be upon him) performed ruqyah for him and said three times: “Bismillaah arqeeka min kulli shay’in yu’dheeka, wa min sharri kulli nafsin aw ‘aynin haasid Allaah yashfeek, bismillaah arqeek (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 is a great ruqyah which was narrated in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). It is prescribed to perform ruqyah for the one who has been bitten or stung, and the one who has been affected by sihr, and the one who is sick. There is nothing wrong with performing ruqyah for one who is sick or has been affected by sihr or bitten or stung, by reciting good du’aa’s, even if they were not transmitted from the Prophet (peace and blessings of Allaah be upon him), so long as they do not contain anything that is haraam, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is nothing wrong with ruqyah so long as it does not involve shirk.”

Allaah may heal the sick person and the person affected by sihr, and others, without any ruqyah and without any action on the part of other people, because He is Able to do all things, and He is Wise in all that He does. Allaah says in His Holy Book:

“Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!”[Yaa-Seen 36:82]

To Him be praise and thanks for all that He wills and decrees, for He is wise in all that He does.

The sick person may not be healed if his appointed time has come and it is decreed that he should die from this disease. Among the things that may be used in ruqyah are the verses which speak of sihr, which may be recited into water. These are the verses about sihr in Soorat al-A’raaf, where Allaah says (interpretation of the meaning):

“And We revealed to Moosa (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

[al-A’raaf 7:117-119]

And in Soorat Yoonus (interpretation of the meaning):

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

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

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

And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’”

[Yoonus 10:79-82]

And in Soorat Ta-Ha (interpretation of the meaning):

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

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

So Moosa conceived fear in himself.

We (Allaah) 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.’”

[Ta-Ha 20:65-69]

These aayahs are among the things by which Allaah causes the ruqyah against sihr to be beneficial. If the qaari’ (reader) recites these verses into water, and also reads Soorat al-Faatiha, Aayat al-Kursiy, “Qul Huwa Allaahu Ahad”, and al-Mi’wadhatayn into the water, then pours it over the person who he thinks has been affected by sihr or is being prevented by magic from having intercourse with his wife, then he will be healed by Allaah’s Leave. If seven lotus leaves are ground up and added to the water as well, this is appropriate, as was mentioned by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed, quoting from some of the scholars in the chapter entitled Ma jaa’a fi’l-Nushrah. It is mustahabb to recite the three soorahs, namely Qul Huwa Allaahu Ahad, Qul A’oodhu bi Rabb il Falaq and Qul A’oodhu bi Rabb il-Naas. The point is that these and similar treatments which are used to treat this problem of sihr, may also be used to treat the one who is prevented by magic from having intercourse with his wife. This has been tried a great deal and Allaah caused it to yield results. A person may be treated with al-Faatihah alone and be healed, or with Qul Huwa Allaahu Ahad and al-Mi’wadhatayn on their own, and be healed. It is very important that the person performing this treatment and the person who is being treated should both have sincere faith and trust in Allaah; they should know that He is control of all things and that when He wills a thing it happens, and when He does not will a thing it does not happen. The matter is in His hand, whatever He wills happens and whatever He does not will does not happen. When both the reader and the one who is read over have faith and are sincere towards Allaah, the sickness will disappear quickly by Allaah’s Leave, and both physical and spiritual medicine will be beneficial. We ask Allaah to help us all to please Him, for He is All-Hearing and is ever Near.

[Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), p. 70]