Explanation of the Book of Tawhid-26
Machine translationRead the Arabic original
The Shaykh : He (may Allah have mercy on him) said: "It is narrated from al-Hasan that he said: 'Magic is not undone except by a sorcerer'".
Ibn al-Qayyim said: "The removal of magic (nashrah) is the undoing of magic from the one who has been enchanted, and it is of two types: undoing it with magic of the same kind, which is of the work of Satan. The statement of al-Hasan is understood in this sense, whereby the one who removes the magic and the one who spreads it approach Satan with what he loves, so that he nullifies his work from the enchanted person. The second is removal through ruqyah, seeking refuge, permissible medicines, and permissible supplications. This is permissible". It seems he holds that the statement of Ibn al-Musayyib is understood in this sense. The result is that the removal of magic (nashrah) is divided into three categories, according to what Shaykh Sulayman (may Allah have mercy on him) explained:
What we know to be magic is forbidden, and what we know to be permissible is permissible, and what we are doubtful about is in itself from the lawful. The statement of Ibn al-Musayyib is understood in this sense. However, Ibn al-Qayyim holds that it is only of two types, and the jurists (may Allah have mercy on them) hold that undoing magic with magic is permissible out of dire necessity. Yes.
What is the linguistic meaning of nashrah? Meaning, Ibn al-Musayyib is on this view. Good. What is the ruling on undoing magic with magic of the same kind?
The student: It is not permissible.
The Shaykh : It is not permissible, and not even out of dire necessity?
The student: And not even out of dire necessity.
The Shaykh : And not even out of dire necessity. Good, what is the evidence? Here.
The student: ... .
The Shaykh : I was not present, I was excused, I was present.
The student: It is of the work of Satan.
The Shaykh : What is the evidence that it is of the work of Satan?
The student: ... .
The Shaykh : And nothing else is explicit on this topic.
The student:
The Shaykh : Yes Good, and what is the evidence for the permissible category? Yes, the one with medicines and seeking refuge and the like, and reading over the bitten person is from the category of nashrah?
The student: ...
The Shaykh : Meaning, a snake bite is magic, here.
The student: No ... with seeking refuge.
The Shaykh : With seeking refuge, so this is evidence for the permissibility of reading and supplications and the like. And it may be argued by his saying:Jami` at-Tirmidhi 2057Sahih (Darussalam) For the evil eye is close to magic because it leads to harming others through a hidden cause, or not? Good. As for the supplications, as for the permissible medicines, it is argued by the generality of the saying of Allah the Exalted: [Al-Baqarah 2:29] for its benefits. And if we know that there is benefit in this action, then we do it. It is clear, because physical medicines are known to be medicine either by the way of revelation or by the way of experience. An example of the way of revelation is the saying of the Prophet (peace and blessings be upon him): Jami` at-Tirmidhi 2067Sahih (Darussalam) And also honey, as Allah the Exalted said: [An-Nahl 16:69] So this is from revelation. And as for what is from experience, it is very much. Most of the medicines used now, where do they come from? From experience. Yes, Ghanim.
The questioner : The hadithJami` at-Tirmidhi 2057Sahih (Darussalam) restricts it to the evil eye, the poison, and magic other than the evil eye.
The Shaykh : I say that it may be argued with this because the evil eye resembles magic in that it is a hidden cause that harms the specific person.
The questioner : The evil eye and magic.
The Shaykh : Yes, they are close. The sorcerer now reaches the work on the enchanted person through hidden things, either by the way of the jinn, for example, or the like. For this reason, Allah paired them in Surat al-Falaq:[Al-Falaq 113:4-5] The scholars said: "The envious one who casts the evil eye, if he casts it".
The questioner : The saying of the Messenger (peace and blessings be upon him):Musannaf Ibn Abi Shaybah 13:3 But this magic requires a medicine ... .
The Shaykh : And this is also argued with, yes.
The questioner : What is the kumma, O Shaykh?
The Shaykh : The kumma is the kumma. The kumma is the fuq, the kumma is the fuq ... .
The questioner : ... .
The Shaykh : The kumma is the fuq, yes, do you know it now, do you know it or not?
The student: ... it follows the rain.
The Shaykh : Yes, this is it, this is it.
The student: Other than that, O Shaykh.
The Shaykh : Ah?
The student: The kumma other than the fuq.
The Shaykh : No, it is the fuq.
The student: Types.
The Shaykh : But that it is types.
The student: The kumma is not the fuq.
The Shaykh : What is it?
The student: Like this ... .
The Shaykh : No, a type. The poet said:
"And I have gathered you as kumma and 'isaqil *** And I have forbidden you from the daughters of al-'ubur"
Al-'ubur, the daughters of al-'ubur, they call it 'ubur in our colloquial language, and 'isaqil they call it khalasi, and the kumma they call it zibidi because it is like butter. But among the common people, the common people, it is all fuq; they do not distinguish. The common people do not distinguish except those with insight and discernment. Good, yes.
The student: But it is specific to the zibidi.
The Shaykh : Yes
The student: ...
The Shaykh : It is possible that it is specific to the zibidi, and it is possible that it is general. The intended meaning is this, and Allah knows best.
The questioner : ...
The Shaykh : Which one?
The student: ... .
The Shaykh : No, the zibidi is large. Good.
I think the discussion on ... nashrah has ended. Did some scholars say, is there a disagreement on nashrah with magic, O Ahmad?
The student: Some scholars hold the permissibility, meaning nashrah ... .
The Shaykh : Out of necessity.
The student: Out of dire necessity.
The Shaykh : Out of dire necessity. If it can be done otherwise, it is not permissible, but if it is out of dire necessity, then it is permissible because they intend by it reform.
Ibn al-Qayyim said: "The removal of magic (nashrah) is the undoing of magic from the one who has been enchanted, and it is of two types: undoing it with magic of the same kind, which is of the work of Satan. The statement of al-Hasan is understood in this sense, whereby the one who removes the magic and the one who spreads it approach Satan with what he loves, so that he nullifies his work from the enchanted person. The second is removal through ruqyah, seeking refuge, permissible medicines, and permissible supplications. This is permissible". It seems he holds that the statement of Ibn al-Musayyib is understood in this sense. The result is that the removal of magic (nashrah) is divided into three categories, according to what Shaykh Sulayman (may Allah have mercy on him) explained:
What we know to be magic is forbidden, and what we know to be permissible is permissible, and what we are doubtful about is in itself from the lawful. The statement of Ibn al-Musayyib is understood in this sense. However, Ibn al-Qayyim holds that it is only of two types, and the jurists (may Allah have mercy on them) hold that undoing magic with magic is permissible out of dire necessity. Yes.
What is the linguistic meaning of nashrah? Meaning, Ibn al-Musayyib is on this view. Good. What is the ruling on undoing magic with magic of the same kind?
The student: It is not permissible.
The Shaykh : It is not permissible, and not even out of dire necessity?
The student: And not even out of dire necessity.
The Shaykh : And not even out of dire necessity. Good, what is the evidence? Here.
The student: ... .
The Shaykh : I was not present, I was excused, I was present.
The student: It is of the work of Satan.
The Shaykh : What is the evidence that it is of the work of Satan?
The student: ... .
The Shaykh : And nothing else is explicit on this topic.
The student:
The Prophet (peace and blessings be upon him) was asked about nashrah, and he said: It is of the work of Satan.
النبي صلى الله عليه وسلم سُئل عن النشرة قال : هي من عمل الشيطانThe Shaykh : Yes
That the Prophet (peace and blessings be upon him) was asked about nashrah, and he said: It is of the work of Satan.
أن النبي صلى الله عليه وسلم سئل عن النشرة فقال : هي من عمل الشيطانThe student: ...
The Shaykh : Meaning, a snake bite is magic, here.
The student: No ... with seeking refuge.
The Shaykh : With seeking refuge, so this is evidence for the permissibility of reading and supplications and the like. And it may be argued by his saying:
No Ruqyah except for the (evil) eye and the scorpion sting.
لا رقية إلا من عين أو حمةIt is He who created for you all of that which is on the earth
هو الذي خلق لكم ما في الأرض جميعاً"Sa'eed bin Zaid narrated that the Prophet (S.A.W) said: "Truffles are a form of manna, and its liquid is a cure for the eye."
الكمأة من المن وماؤها شفاء للعينin which there is healing for people
فيه شفاء للناسThe questioner : The hadith
No Ruqyah except for the (evil) eye and the scorpion sting.
لا رقية إلا من عين أو حمةThe Shaykh : I say that it may be argued with this because the evil eye resembles magic in that it is a hidden cause that harms the specific person.
The questioner : The evil eye and magic.
The Shaykh : Yes, they are close. The sorcerer now reaches the work on the enchanted person through hidden things, either by the way of the jinn, for example, or the like. For this reason, Allah paired them in Surat al-Falaq:
(4) And from the evil of the blowers in knots (5) And from the evil of an envier when he envies."
من شر النفاثات في العُقد ومن شر حاسد إذا حسدThe questioner : The saying of the Messenger (peace and blessings be upon him):
Nothing has Allah sent down as a disease except that He has sent down for it a medicine.
ما أنزل الله من داء إلا أنزل له دواءThe Shaykh : And this is also argued with, yes.
The questioner : What is the kumma, O Shaykh?
The Shaykh : The kumma is the kumma. The kumma is the fuq, the kumma is the fuq ... .
The questioner : ... .
The Shaykh : The kumma is the fuq, yes, do you know it now, do you know it or not?
The student: ... it follows the rain.
The Shaykh : Yes, this is it, this is it.
The student: Other than that, O Shaykh.
The Shaykh : Ah?
The student: The kumma other than the fuq.
The Shaykh : No, it is the fuq.
The student: Types.
The Shaykh : But that it is types.
The student: The kumma is not the fuq.
The Shaykh : What is it?
The student: Like this ... .
The Shaykh : No, a type. The poet said:
"And I have gathered you as kumma and 'isaqil *** And I have forbidden you from the daughters of al-'ubur"
Al-'ubur, the daughters of al-'ubur, they call it 'ubur in our colloquial language, and 'isaqil they call it khalasi, and the kumma they call it zibidi because it is like butter. But among the common people, the common people, it is all fuq; they do not distinguish. The common people do not distinguish except those with insight and discernment. Good, yes.
The student: But it is specific to the zibidi.
The Shaykh : Yes
The student: ...
The Shaykh : It is possible that it is specific to the zibidi, and it is possible that it is general. The intended meaning is this, and Allah knows best.
The questioner : ...
The Shaykh : Which one?
The student: ... .
The Shaykh : No, the zibidi is large. Good.
I think the discussion on ... nashrah has ended. Did some scholars say, is there a disagreement on nashrah with magic, O Ahmad?
The student: Some scholars hold the permissibility, meaning nashrah ... .
The Shaykh : Out of necessity.
The student: Out of dire necessity.
The Shaykh : Out of dire necessity. If it can be done otherwise, it is not permissible, but if it is out of dire necessity, then it is permissible because they intend by it reform.