Magic is defined in language as the act of diverting something from its true form. Scholars have given it other definitions in Sharia. Abu Bakr al-Razi stated that it is anything with a hidden cause that appears different from its reality and that involves deception and tricks.
Ibn Qudamah described it as incantations, spells, and knots that affect hearts and bodies, causing illness and death, separating a person from their spouse, and alienating one of the spouses from the other.
Imam al-Nawawi said: The correct view is that magic has a real essence, which is the consensus of the majority of scholars. Imam al-Qurtubi stated that the Sunni scholars agreed that magic is real and has a true essence.
Imam Ibn al-Qayyim indicated that the ayah from the Quran: “And from the evil of the blowers in knots.” (Al-Falaq: 4) confirms that it has a real essence.
Allah says in the Quran, “And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, 'We are a trial, so do not disbelieve [by practicing magic]. 'And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.” (Al-Baqarah: 102)
Magic is corruption, a cause of harm, and polytheism (shirk) against Allah the Almighty. Some magicians seek the help of stars or jinn, while others rely on blowing into knots. Some depend on sleight of hand and quick movements, known as trickery and sorcery, which is a type of illusion and deception, as indicated by the ayah: “He said, 'Rather, you throw.' And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes].” (Ta-Ha: 66)
The Quran and the Sunnah of the Prophet (peace be upon him) provide numerous methods to rid oneself of magic, protect against it, and nullify its effects.
First: Seeking help through the Quran and treating with Ruqyah shariah. Aisha (may Allah be pleased with her) narrated the story of the magic cast by Labid on the Prophet (peace be upon him), wherein Jibreel came to him with Al-Mu'awwidhatayn (the two protective surahs) and said: “O Muhammad, say: 'I seek refuge in the Lord of daybreak (Al-Falaq),' and he untied a knot; 'From the evil of that which He created,' and he untied another knot until he finished it, then he said: 'Say: I seek refuge in the Lord of mankind (An-Nas),' and he untied another knot until he finished it and all the knots were untied.”
Some of the ayahs used in Ruqyah include reciting Ayat al-Kursi, Surah Al-Kafirun, Surah Al-Ikhlas, Surah Al-Falaq, Surah An-Nas, and the ayahs regarding magic in Surah Al-A'raf, which are: “And We inspired to Moses, 'Throw your staff,' and at once it devoured what they were falsifying. So the truth was established, and abolished was what they were doing. And Pharaoh and his people were overcome right there and became debased. And the magicians fell down in prostration [to Allah]. They said, 'We have believed in the Lord of the worlds, The Lord of Moses and Aaron.'” (Al-A'raf: 117-122), the ayahs in Surah Yunus: “And Pharaoh said, 'Bring to me every learned magician.' So when the magicians came, Moses said to them, 'Throw down whatever you will throw.' And when they had thrown, Moses said, 'What you have brought is [only] magic. Indeed, Allah will expose its worthlessness. Indeed, Allah does not amend the work of corrupters. And Allah will establish the truth by His words, even if the criminals dislike it.'” (Yunus: 79-82), and the ayahs in Surah Ta-Ha: “They said: 'O Moses! Either you throw, or we will be the first to throw.' He said: Rather, you throw.' And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes]. And he sensed within himself apprehension, did Moses. Allah said, Fear not. Indeed, it is you who are superior. And throw what is in your right hand; it will swallow up what they have crafted. What they have crafted is but the trick of a magician, and the magician will not succeed wherever he is.'” (Ta-Ha: 65-69)
Second: Extracting and nullifying the magic. It is authenticated that when Allah showed the Prophet (peace be upon him) the location of the magic cast on him, he nullified it. `Aisha (may Allah be pleased with her) narrated: Magic was worked on Allah's Messenger (ﷺ) so that he began to imagine that he had done something although he had not. One day while he was with me, he invoked Allah and invoked for a long period and then said, “O `Aisha! Do you know that Allah has instructed me regarding the matter I asked Him about?” I asked, “What is that, O Allah's Messenger (ﷺ)?” He said, “Two men came to me; one of them sat near my head and the other sat near my feet. One of them asked his companion, 'What is the disease of this man?' The other replied, 'He is under the effect of magic.' The first one asked, 'Who has worked magic on him?” The other replied, 'Labid bin A'sam, a Jew from the tribe of Bani Zuraiq.' The (first one asked), 'With what has it been done?' The other replied, 'With a comb and the hair stuck to it and a skin of the pollen of a male date palm tree.' The first one asked, 'Where is it?' The other replied, 'In the well of Dharwan.' Then the Prophet (ﷺ) went along with some of his companions to that well and looked at that and there were date palms near to it. Then he returned to me and said, 'By Allah the water of that well was (red) like the infusion of Henna leaves and its date-palms were like the heads of devils” I said, 'O Allah's Messenger (ﷺ)! Did you take those materials out of the pollen skin?' He said, 'No! As for me Allah has healed me and cured me and I was afraid that (by Showing that to the people) I would spread evil among them when he ordered that the well be filled up with earth, and it was filled up with earth.” (Narrated by Al-Bukhari and Muslim)
Third: Continuously practicing dhikr (remembrance of Allah), especially the morning and evening supplications. Ibn al-Qayyim mentioned in his book “Al-Wabil Al-Sayyib” that Allah the Almighty said, “Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.” (Al-Hajj: 38)
Fourth: Eating seven dates from the Ajwa of Madinah every morning. 'Amir bin Sa'd narrated: Allah's Messenger (ﷺ) said, “He who eats seven 'Ajwa dates every morning, will not be affected by poison or magic on the day he eats them.” (Narrated by al-Bukhari)
Fifth: It is permissible to recite the ruqyah over the bewitched, the sick, and those bitten by poisonous creatures by supplications that do not contain any prohibited elements, based on the general statement of the Prophet (peace be upon him): “There is no harm in spells so long as they involve no polytheism.” Allah may cure the sick and the bewitched through supplication and pleading to Him. Allah the Almighty said: “His command is only when He intends a thing that He says to it, 'Be,' and it is.” (Ya-Sin: 82)
Sixth: Using the leaves of the Sidr (lotus tree) along with ruqyah. Sheikh Ibn Baz mentioned: One effective treatment for magic after it has occurred, especially for a man who is prevented from approaching his wife, is to take seven green leaves of the green Sidr, crush them with a stone or something similar, place them in a container, pour enough water to wash them, and recite the aforementioned ruqyah ayahs over them. After reciting, drink some of the water and use the rest to bathe. This will, by Allah’s will, remove the ailment.
Seventh: Treatment with Hijama (cupping). Ibn al-Qayyim said: Purging the area where the effect of magic is felt from the harmful substance is very beneficial, as magic affects the body's nature, stirs its temper, and disturbs its balance. If its effect appears in a particular part of the body and it is possible to extract the harmful material from that part, it is highly effective.
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