Comment/Question:
Assalam Alaikum
My question is concerning black magic and its removal. A quote by Ibn al-Qayyim stated that, “Removing the charm and neutralizing it is the most profound treatment.” My concern is the way people undo black magic. It seems that in order to undo it, more shirk is committed. For example, in countries like Pakistan and Afghanistan, (Somalia, Iraq, and Africa) I have heard people go to a certain individual who claim to undo the magic. I have serious doubts in these people because number one they take lots of money, making it into a business. Secondly, how would that individual know if black magic was done without communicating to the jinns just like the person who does the bewitching? Thirdly, they make things like taveez and special products to put in water and drink it and so forth. Also wouldn’t it be possible that the ones that undo the black magic also does black magic? To me this all sounds wrong. So it seems that undoing the magic is not always the best option. But at the same time even
the Prophet (S) undid the charm while reciting Surah an-Nas and Falaq. However, in his case it was revealed to him that magic was done on him, he did not go to people in search for it. So it seems that it best for us to simply let the magic be as not to commit shirk? Many people disagree with the option of just letting it be. I know some magic is severe and leaving it can cause harm, as I have experienced it firsthand. But isn’t it all the will of Allah and that we should put our trust in him alone? Aren’t our prayers, duas, and the Quran essentially our first method of removal and the most effective instead of undoing the charm?
I apologize for the long question, I have a terrible tendency of writing a lot.(Jazakumullah) Time Sent: Tuesday June 23, 2009
We have sectioned the above and placed it for a best response into four parts. Each part has been independently answered for greater understanding of the matter. May Allah Protect us all, Ameem.
Q. A quote by Ibn al-Qayyim stated that, “Removing the charm and neutralizing it is the most profound treatment.” (How would a person explain this quote form a sharia point of view.)
A. The meaning of Ibn al-Qayyims words viewed from a Deeni perspective: treatment is highly preferred for those who are suffering from every type of illness and cannot bare its pain. Such patients must seek a cure without violating the commands of Allah (Subhanahu Wata’Ala) and mixing elements of shirk into their treatment. Elements of shirk, kufar would include having complete trust in another human, trust in a jinn for a cure, reciting or consuming products prohibited by religion known as kalimah-e-kufriya, killing a cow in the name of a Jinn, killing an animal and letting it rot, eating parts of an animal which remain haram for human consumption, etc.
All major Uluma prefer treatment for the average person over sickness if the seeker of cure uses the gained cure and energies to remember Allah (Subhanahu Wata’Ala). The helper of the sick must cure as prescribed by Allah (Subhanahu Wata’Ala) with the usage of methods linked to the Quran and Sunnah.
To cure in any other manner would be viewed as Kufar by some, shirk by others, etc. Haram methods or desperation for a cure is not a justifiable option in Islam. Anything done through haram would remain haram. Thus, a haram cure would not bring benefit and would be filled with sin for a person who has attained it in a sane, mature, and knowing state of mind. (To continue reading)
Allah Certainly Knows Best.