276 – ‘Nushratu (type of spell using magic and the Shaytaan) is from the actions of the Shaytaan.’
An-Nushratu is a Ruqiya (type of spell using magic and the Shaytaan).
Al-Khattabi said: ‘An-Nushratu is a type of Ruqiya and cure; it is used to cure someone whom, it is thought has been touched by the Jinn.’
I say: this is a Ruqiya which is not permissible. That which is not from the Qur’aan and the authentic Sunnah, that which is labeled with the word Shirk, in more than one hadeeth, ….. It may be a Shirk which is hidden in some words which have an unknown meaning, or it has a code with unconnected letters of the alphabet, as is seen in some of the amulets which are issued by some swindlers.
As for the Ruqiya which is permissible, it is what is understood from what Bukhari narrated on the authority Qatadah in a mua’laq form, that Qatadah said:
‘I said to Sa’eed ibn al-Mussayib: a man can have magic done upon him, or he can be taken away from his wife, should he be untied from his magic or have Ruqiya done to him?
He said: ‘There is no problem with that, indeed what is intended is correction, as for what benefits then it is not prohibited.’
An-Nushratu is a Ruqiya (type of spell using magic and the Shaytaan).
Al-Khattabi said: ‘An-Nushratu is a type of Ruqiya and cure; it is used to cure someone whom, it is thought has been touched by the Jinn.’
I say: this is a Ruqiya which is not permissible. That which is not from the Qur’aan and the authentic Sunnah, that which is labeled with the word Shirk, in more than one hadeeth, ….. It may be a Shirk which is hidden in some words which have an unknown meaning, or it has a code with unconnected letters of the alphabet, as is seen in some of the amulets which are issued by some swindlers.
As for the Ruqiya which is permissible, it is what is understood from what Bukhari narrated on the authority Qatadah in a mua’laq form, that Qatadah said:
‘I said to Sa’eed ibn al-Mussayib: a man can have magic done upon him, or he can be taken away from his wife, should he be untied from his magic or have Ruqiya done to him?
He said: ‘There is no problem with that, indeed what is intended is correction, as for what benefits then it is not prohibited.’
Hafidh brings a connected chain for this narration in ‘al-Fath’ (10/233) from the narration of al-Athraam and other than him from different chains on the authority of Qatadah.
The narration of Qatadah was narrated by Ibn Abi Shaybah (8/28), with an authentic chain, which was narrated by him in a summarized form.
I see no contradiction between the two narrations, as for the narration of al-Hasan then it is understood to mean when people seek aid with the Jinn and the Shayateen, and with means which are pleasing to them, such as slaughtering for them, etc. This is the intent of this hadeeth. As for the narration of Sa’eed, then this is regarding seeking aid by using Ruqiya and seeking refuge which is legislated by the Book and the Sunnah. This is what Bayhaaqi inclined towards in ‘as-Sunnan’ and this is the intent of what Hafidh mentioned on the authority of Imaam Ahmad, that he was asked about the one who releases magic from the one who is affected by it?
So he said: ‘There is no problem with that.’
As for the statement of Hafidh: ‘The ruling upon this differs according to the intention, so whoever intended by it goodness then it is goodness, otherwise it is evil.’
I say: this is not sufficient in making the distinction, because, perhaps the good intent could gather together with it being a means to evil, like it was said about the evil woman:
. . . * if only she had not committed Zina nor did she give charity
Also a type of cure, which is used by some of those who claim that they help cure the people, is what they call ’spiritual healing’. Whether it was done in the ways of old, by calling upon the sick person’s companion of the Jinn like the people used to do before the advent of Islam. Or using the means nowadays which is called ‘bringing forward the souls.’ I think what is similar to this is magnetic hypnosis.
Indeed all of these are from the means which are not permissible, since it goes back to seeking aid from the Jinn who were the reason for the misguidance of the Mushrikeen, as is mentioned in the noble Qur’aan :
“And verily, there were men among mankind who took shelter with the masculine among the Jinns, but they (Jinns) increased them (mankind) in sin and disbelief” meaning : out of fear and sinning.
There is a false claim some of those who were afflicted with seeking aid from the Jinn make, they claim that they seek aid from the righteous Jinn. This claim is a lie because it is not – customary – to interact with them, nor to accompany them, which would uncover whether they are good or bad.
We know from experience that many of those who accompany the Jinn, find it more difficult than keeping association with mankind, which makes it clear to you that they are not good to associate with.
Allah said:
“O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them!”
This is what is apparent about humans, so how would it be about the Jinn about whom Allah said:
“Verily, he (the Shaytaan) and (his soldiers from the Jinns or his tribe) see you from where you cannot see them.”
The narration of Qatadah was narrated by Ibn Abi Shaybah (8/28), with an authentic chain, which was narrated by him in a summarized form.
I see no contradiction between the two narrations, as for the narration of al-Hasan then it is understood to mean when people seek aid with the Jinn and the Shayateen, and with means which are pleasing to them, such as slaughtering for them, etc. This is the intent of this hadeeth. As for the narration of Sa’eed, then this is regarding seeking aid by using Ruqiya and seeking refuge which is legislated by the Book and the Sunnah. This is what Bayhaaqi inclined towards in ‘as-Sunnan’ and this is the intent of what Hafidh mentioned on the authority of Imaam Ahmad, that he was asked about the one who releases magic from the one who is affected by it?
So he said: ‘There is no problem with that.’
As for the statement of Hafidh: ‘The ruling upon this differs according to the intention, so whoever intended by it goodness then it is goodness, otherwise it is evil.’
I say: this is not sufficient in making the distinction, because, perhaps the good intent could gather together with it being a means to evil, like it was said about the evil woman:
. . . * if only she had not committed Zina nor did she give charity
Also a type of cure, which is used by some of those who claim that they help cure the people, is what they call ’spiritual healing’. Whether it was done in the ways of old, by calling upon the sick person’s companion of the Jinn like the people used to do before the advent of Islam. Or using the means nowadays which is called ‘bringing forward the souls.’ I think what is similar to this is magnetic hypnosis.
Indeed all of these are from the means which are not permissible, since it goes back to seeking aid from the Jinn who were the reason for the misguidance of the Mushrikeen, as is mentioned in the noble Qur’aan :
“And verily, there were men among mankind who took shelter with the masculine among the Jinns, but they (Jinns) increased them (mankind) in sin and disbelief” meaning : out of fear and sinning.
There is a false claim some of those who were afflicted with seeking aid from the Jinn make, they claim that they seek aid from the righteous Jinn. This claim is a lie because it is not – customary – to interact with them, nor to accompany them, which would uncover whether they are good or bad.
We know from experience that many of those who accompany the Jinn, find it more difficult than keeping association with mankind, which makes it clear to you that they are not good to associate with.
Allah said:
“O you who believe! Verily, among your wives and your children there are enemies for you (i.e. may stop you from the obedience of Allah), therefore beware of them!”
This is what is apparent about humans, so how would it be about the Jinn about whom Allah said:
“Verily, he (the Shaytaan) and (his soldiers from the Jinns or his tribe) see you from where you cannot see them.”
[From “Silsilah Ahadeeth As-Saheehah” of Shaykh Al-Albaani]
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