'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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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." Nushrahmeans
removing sihr from a person who has been affected by it by using more
sihr. But if it istreated 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 ofthe 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
patientswith 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 respiteto 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 maynot 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 isa medicine, and if that medicine is
applied to the disease, he will recover byAllaah's Leave." And he
(peace and blessings of Allaah be upon him) said: "Allaah has not sent
downany disease but He has also sent down the cure; the one who knows
it knows it and the one whodoes not know it does notknow it."
Among the treatments prescribed in sharee'ah is the treatment of sihr
withrecitation of the Qur'aan. The greatest soorah in theQur'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 everythingthey could but he had notgotten 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 ofenergy 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, ...
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