Explanation of the author's statement: The chapter on what has come regarding the removal of sorcery. From Jabir: that the Messenger of Allah (peace and blessings be upon him) was asked about the removal of sorcery?

The Shaykh : Then the author (may Allah have mercy on him) said: "The chapter on what has come regarding the removal of sorcery". "Al-Nashrah" (removal of sorcery) is pronounced with a dammah on the noon; it is a fu'lah form derived from "al-nashr" (spreading or separating). This is the linguistic meaning. As for the technical term, it is also known among the Arabs in the sense that is technically defined. So, al-nashrah is the removal of sorcery from the one who has been bewitched. This is its definition, because the one who removes the sorcery from the bewitched person separates it, eliminates it, and lifts it from him. As for its ruling, it becomes clear from what the author (may Allah have mercy on him) said, which is among the best explanations. There is no doubt that removing sorcery from the bewitched person falls under the category of medicine and treatments, and it contains great merit for the one who seeks thereby the Face of Allah. Because the bewitched person, as you know—we ask Allah for safety—sometimes suffers from psychological illnesses without end, and sometimes from physical, tangible illnesses where he is neither fully alive nor dead—we ask Allah for well-being. And sometimes it reaches the degree of insanity, which is a mental illness. So, sorcery has an effect on the body, the mind, the thought, or the soul. For example, the soul may be such that the person is always narrow-chested, does not feel at ease with anyone, and does not feel at ease except with the one who has bewitched him, may Allah protect us from that. And sometimes it is a psychological illness that causes this bewitched person to be repelled by the people from whom he is repelled. So, the result is that sorcery is a great disease, may Allah protect us from it. As for al-nashrah, it has great merit for the one who is guided to it, but it falls under the category of what is permissible (mubah).

The questioner : How do we imagine...

The Shaykh : The difference is that in the mental case, the person, may Allah protect us from that, becomes insane, reaching the limit of insanity, and starts, for example, to hit, curse, and not pray, and the important thing is that he goes mad. As for the psychological case, his mind does not go mad with him, but he is not at ease and not open-hearted; rather, he is always in worries, in distress, in obsessive thoughts, and never finds rest.
"He said: From Jabir (may Allah be pleased with him):

Abu Qatadah Al-Ansari (RAA) narrated, ‘The Messenger of Allah (ﷺ) was asked about fasting on the day of Arafah (the 9th of the month of Dhul Hijjah). He replied, "Fasting on the day of Arafah is an expiation for the preceding year and the following year.” He was also asked about fasting on the day of Ashura (the 10th of the month of Muharram). He replied, “Fasting on the day of Ashura is an expiation for the preceding year.” The Messenger of Allah (ﷺ) was also asked about fasting on Monday, and he replied, "This is the day on which I was born and the day on which I was sent (with the Message of Islam) and the day on which I received revelation." Related by Muslim.

أن رسول الله صلى الله عليه وسلم سئل عن النشرة ؟ فقال : هي من عمل الشيطان

Bulugh al-Maram 5:31

" It was asked: Is it written on a thousand? On a yaa? On a yaa? Because it is kasrah (short i). And if what came before it was dammah (short u), because the movement of the letter has a stronger effect than the movement of what is adjacent to it. And for this reason, if the raa is kasrah, it is softened, and you do not ask about what came before it. But if it is sukun (silent), then everything moves it; the moving thing cannot be moved by anyone, but the silent thing is moved by everything. Yes, it was asked about al-nashrah, and he said: The alif in the word al-nashrah is for the covenant (al-'ahd), the mental covenant known among them, which they used in the pre-Islamic age of ignorance (jahiliyyah). And that is one of the ways of sorcery. And it, meaning al-nashrah other than what is permissible, is divided into two categories: the first is that it is done with sorcery, and the second is that it is done by utilizing the jinn. If it is by utilizing the jinn, then as we have mentioned before, it may be shirk (associating partners with Allah) if he does not reach his need from them except through shirk, in which case it is shirk, or it may be a sin according to the situation. And if it is with sorcery, then sorcery, as mentioned before, if it is by utilizing the jinn, it is like the first case. And if it is with medicines, ruqyah (healing by Qur'anic recitation), spitting, knots, and the like, then it does not reach the level of shirk, but it is forbidden (haram). From that is what some people do today: they come to the bewitched person and place a basin over his head, then pour molten lead into a basin of water and pour it over him, and they claim that the face of the sorcerer appears in this lead, taking the form of the sorcerer's face, so they identify by that who bewitched him. And Imam Ahmad (may Allah have mercy on him) was asked about it, about al-nashrah, and he said: "Some people have permitted it or declared it lawful. It was said to him: They place the thing, the water in the basin, and it sinks in it, and it appears. He waved his hand and said: I do not know what this is, I do not know what this is." So it seems that he (may Allah be pleased with him and have mercy on him) was hesitant about this matter. How is this work? He said: I do not know, I do not know. It may be from the jinn, and it may be from other than the jinn. The important thing is that this is a type of the forbidden type of al-nashrah. And this is the correct opinion in this issue, as will come, if Allah wills. Some scholars differed on this and said: "Narrated by Ahmad with a good chain, and by Abu Dawud. And it was said: Ahmad was asked about it." The chain of Abu Dawud to Ahmad is connected because he narrated from him and he met him. He said: "Ahmad was asked about it, and he said: Ibn Mas'ud disliked all of this." He answered (may Allah have mercy on him) with the statement of the Companion, and it seems that he did not have a sound report (athar) about it; otherwise, if he had a sound report from the Prophet (may the prayer and peace of Allah be upon him), he would not have cited the statement of Ibn Mas'ud (may Allah be pleased with him) as evidence. He said: "Ibn Mas'ud disliked all of this." What is referred to? All types of al-nashrah, even if it is according to the opinion of Ibn Mas'ud, with amulets (tamimah) hung and the like, he disliked that. Ibn Mas'ud (may Allah have mercy on him) disliked that a person hang something from the Qur'an on his chest in order to seek healing with it. And his statement is the correct one: the correct opinion is that this is forbidden. And his statement: "He disliked all of this." Dislike (karahah) among the early scholars means prohibition, and among the later scholars it means what is contrary to what is preferable. Pay attention to this, so do not think that if the word "disliked" (makruh) is mentioned in the terminology of the early scholars or in the speech of the early scholars, it is the same as in the speech of the later scholars. No, it differs. Look at the statement of Allah the Exalted: And He mentioned things that are forbidden, then He said at the end of the verses: There is no doubt that the intended meaning of dislike is prohibition. And his statement: "He disliked that." Dislike of prohibition. He disliked all of this. This hadith clarified the ruling of the Messenger (may the prayer and peace of Allah be upon him) on al-nashrah, that it is from the work of Satan. And this suffices for saying that it is forbidden, rather it is stronger, because linking it to the work of the jinn implies its ugliness and repulsion from it. So it is forbidden. And the indication of the texts to prohibition does not mean that you say "this is forbidden," but when the punishment is mentioned or it is linked to something disliked by Allah, that indicates that it is forbidden.