Ten Means That Protect From Magic & Evil Eye – Shaykh Abdur Razzaq | Abu Muhammad al Maghribee [Audio|En]

This is the weekly Saturday evening class on the book Asharatu asbaab lil wiqaayah min as-sihr wal ayn by Shaykh Abdur Razzaq al-Badr. The sheikh’s book is based on the book of Ibn al Qayyim rahimahullaah

As with all of our classes at Masjid Tawheed in Stone Mountain, GA, we encourage you to join us.  If you are not able to attend in person, please feel free to listen in via our Spreaker channel or our telelink line at 712-432-2856.

Classes Completed on this book.

Ten Means That Protect From Magic & Evil Eye – 2014-12-06  (Time 52:51)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-141206-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2014-12-13  (Time 47:37)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-141213-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2014-12-20  (Time 48:59)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-141220-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2015-01-03  (Time 53:52)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-150103-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2015-01-10  (Time 45:57)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-150110-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2015-01-17  (Time 53:36)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-150117-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2015-01-31  (Time 45:06)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-150131-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Posted fromhttp://followthesalaf.com/blog/?tag=Magic+and+Evil+Eye

Was the Prophet (صلى الله عليه و سلم) Bewitched? – Shaykh Ibn Utahymeen

Question 43: It was reported from the Prophet (صلى الله عليه و سلم) that he was bewitched. So we would like you to talk about the means by which he (صلى الله عليه و سلم) was bewitched. Furthermore, is it contradictory to the status of Prophethood that bewitchment of the Prophet (صلى الله عليه و سلم) took place?

The Answer: It has been confirmed in the Saheehayn (al- Bukhaaree and Muslim collections of Ahaadeeth) and in other traditions that the Prophet (صلى الله عليه و سلم) was enchanted. His bewitchment, however, did not affect him from the aspect of Legislation or Revelation. The utmost thing in this respect is that he (صلى الله عليه و سلم) reached a stage whereby he began to fancy that he was doing a thing which he was not actually doing. The magic material intended for the Prophet (صلى الله عليه و سلم) was the cast of a Jew known by the name Labeed ibn al-A’sam. Allaah, The One free of all imperfection and The Most High, protected the Prophet (صلى الله عليه و سلم) from it, until he was informed of what occurred to him by way of inspiration. He used to seek refuge in Allaah against evil by the recitation of al-Mu’awwithatayn, soorat al- Falaq and soorat An-Naas.

And this kind of magic does not influence the state of Prophethood, since it did not affect the behavior of the Prophet (صلى الله عليه و سلم) regarding the Revelation and acts of worship, as we have mentioned earlier. Some people have denied that the Prophet (صلى الله عليه و سلم) was bewitched under the pretext that such saying necessitates believing the unbelievers, and even the wrongdoers who said:

You follow none but a witched man. [Qur’aan, soorat al-Israa’ (17): 47].

There is no doubt, however, that such saying does not obligate approving those unbelievers and wrongdoers in what they have attributed to the Prophet (صلى الله عليه و سلم). Since they claim that the Messenger (صلى الله عليه و سلم) is bewitched in what he utters from Revelation, and what he has brought is mere hallucination, like the hallucination of the bewitched. However, the bewitching that occurred to the Prophet (صلى الله عليه و سلم) did not affect him in anything of the Revelation whatsoever, or in anything of the acts of worship. And it is forbidden that we deny his enchantment based upon our misunderstanding of the texts.

Posted from eBookUnderstanding Worship – Fiqh ul-‘Ibadah – QA Format – Ibn Uthaymeen – Dr Saleh as Saleh

Soothsaying (Fortune-Telling) & Categories of People who visits Fortune Tellers – Shaykh ibn Uthaymeen

Question 32: What is Soothsaying?

The Answer by Shaykh Uthaymeen:

Soothsaying or divination (Kihaanah) is of the measure Fi’aalah and it is derived from al-Kahn which means speaking falsely, and searching for the facts in ways that are completely unfounded. This was the practice of some people during the pre-Islamic era (al-Jaahiliyyah) and with whom the Shayaateen (the devils) established contact, relating to them the hearing [57] they (the devils) steal from the heaven. Those receiving the hearing take each word and add to it whatever they want from the words of falsehood, then they impart it to the people. If the matter occurs exactly as they said, people will be deceived by them and will take them as authority to which they turn to for judgement and for predicting the future events. That is why we say that the soothsayer is the one who informs about the hidden matters in the future.

As for the one who visits a soothsayer, then he may be classified into one of the following three categories:

First: He visits the soothsayer then he asks him without believing him. Then this is legally forbidden, and the punishment assigned to the one who does this is such that prayers extending to forty days will not be accepted from him, as affirmed in the report collected in Saheeh Muslim and in which the Prophet (Sallallaahu alaihi wa sallam) said: “He who goes to a diviner (soothsayer) and asks him about anything, his prayers extending to forty days or nights will not be accepted.” [58]

Second: He goes to a Kaahin (soothsayer) and asks him about anything and believes him in what he tells. This is disbelief in Allaah (Azza wa Jal), because he believed him in his claim of knowing of al-Ghayeb (the hidden andunseen).[59] Believing men in their claim of knowing al-Ghayeb is a denial of the Saying of Allaah, The Most High: None in the heavens and the earth knows the Ghayeb (unperceived realities) except Allaah.” [Qur’aan, soorat an-Naml (27):65].

And denying what Allaah and His Messenger inform of is Kufr (unbelief). That is why it is mentioned in the authentic transmission:

Whoever goes to a diviner, and believes what he says then he has indeed disbelieved in what was sent down upon Muhammad.” [60]

Third: He goes to the fortune-teller and asks him about anything in order to expose his situation to the people, and that what he does is merely divination, distortion and misguidance. There is no harm in this. The proof for it is that when the Prophet (Sallallaahu alaihi wa sallam) encountered ibn Sayyad (who claimed prophethood), he (Sallallaahu alaihi wa sallam) concealed something for him within himself (to test him), and when he (Sallallaahu alaihi wa sallam) asked him about what he (Sallallaahu alaihi wa sallam) concealed for him, he said: “It is a Dukh intending AdDukhaan (smoke).” Thereupon the Prophet ((Sallallaahu alaihi wa sallam)) said: “May you be disgraced and dishonoured, you would not be able to go beyond your rank.” [61]

These are the conditions of those who go to a diviner, and they are three.

The first is that he goes to him not believing in him, nor intending to test and expose him, and this is unlawful. The applicable punishment upon the one who does this is that his prayers will not be accepted from him for forty days.

The second is that he asks him about anything, and believes him. This is unbelief in Allah (Azza wa Jal). It is obligatory upon the person who does this to repent from it, and to return to Allaah (Azza wa Jal). Otherwise, he dies on a state of unbelief.

The third situation is such that he goes to the diviner and asks him in order to test him, and expose his reality to the people. In this there is no harm.

The Ruling Regarding Those Who go to Diviners

Question 33: It would be nice if we could know of the status of people who go to fortune-tellers.

The Answer: Their situations are as follows:

First Case: A person goes to the diviner and asks him about anything without believing him, and in doing so he does not intend to expose his reality. Then the person is sinful, and the applicable punishment is that prayers will not be accepted from him for forty days.

Second Case: He goes to the fortune-teller and then he asks him and believes him. This person is an unbeliever because he denies the Saying of Allaah, The Most High:

None in the heavens and the earth knows the Ghayeb (unperceived realities) except Allaah. [Qur’aan, soorat an-Naml (27): 65].

Third Case: He goes to him and asks him in order to test him, and expose his status and his lies and falsifying to the people. And we have mentioned that there is no harm in this.

And it is a determined matter that if a thing that is legally permissible leads to something forbidden, then itself becomes prohibited. So, if it is determined that in this third case whereby the person goes to the diviner to test him and expose his reality, and as such it may become a reason leading people to be deceived by him–then under such circumstances he should not do that and should not go to him, even if it were to be done for this good intention. Since the rule is that, whatever leads to something prohibited then it is itself, prohibited.

References :

[57] The Prophet (Sallallaahu alaihi wa sallam) said: “While the angels talk over the clouds about things that are going to happen on the earth [in another narration: “they mention the affairs decreed in heavens”], the devils hear a word of what they say and pour it in the ears of the sooth-sayer as one pours something in a bottle, and they add one-hundred lies to that (one word).” Reported in Saheeh al-Bukhaaree, vol.4, no.508.

[58] Reported by Mulsim. See Saheeh Muslim, vol.4, no.5540.

[59] Al-Ghayeb: The hidden and unseen of all unperceived realities related to Allaah, Paradise, Hell and so on.

[60] Reported by At-Tirmithee, and Ibn Maajah. It was authenticated by Ahmad Shaakir and al-Albaanee (See al-Irwaa’ by al-Albaanee, no.2006).

[61] The story of Ibn Sayyaad, a diviner, is detailed in Saheeh Muslim (Book of Fitan), Saheeh al-Bukhaaree (Books of Janaa’iz, Jihaad and Siyar, alQadar, al-Adab, and others), At-Tirmithee (Book of Fitan) and by others. In it the Prophet (Sallallaahu alaihi wa sallam) exposed his claim of Prophethood through this test. He was not able to complete the word Dukhaan pertaining to soorat adDukhaan. The devils imparting the information to Ibn Sayyaad were not able to snatch the complete word, thus it came in this distorted form.

Translated by Dr Saleh as Saleh rahimahullaah

SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen  – Page 109

Ruling on seeking the help of sorcerers or soothsayers to kill or exorcise evil spirits – Ibn Baaz

Q 4: Is it permissible for people who suffer from jinn possession to seek the help of soothsayers in order to kill or exorcise the jinn possessing them?

A: It is not permissible for them to do so because sorcery and soothsaying can only be performed with the aid of devils whose help is attained when the performer attributes them as partners to Allah in worship. A soothsayer is known to have contact with the jinn who inform him of what is going on at certain places. For example, so-and-so died in the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) and the like matters.

Devils pass information about future events to each other until it finally reaches the soothsayer. When he passes this information to an ignorant person, the latter comes to believe that the soothsayer or fortuneteller possesses knowledge of Ghayb (Unseen) where in fact the source of this information is Devil. A soothsayer may also seek the help of powerful devils to exorcise another devil possessing the person. This can only be done if the possessed person fulfills their desire that they be worshipped beside Allah or that the possessed person makes vows for their sake or slaughters animals for the sake of drawing near to them. Once their desire is fulfilled, the Shayateen start to threaten the possessing devil with death or imprisonment unless he surrenders to their commands. At that point, the possessing devil will have no choice but to obey his master devils and then leave.

It is not a valid excuse to seek the help of soothsayers on the basis that some people benefit from their help. Those who worship jinn seek to get benefit from them even though the jinn themselves may cause them greater harm by possessing them or robbing their property. Thus, it is not a valid excuse to join jinn in the worship of Allah on the pretext of seeking their benefit to cure the illnesses of humans. During the pre-Islamic era, people used to speak to the idols. The Shayatin would incarnate the idols and would speak with people whom they tempted into worshipping them beside Allah.

Fatwas of Ibn Baz > Volume 8> Questions and answers>

Posted from : http://www.alifta.net

Visithttps://abdurrahman.org/jinn-shayateen-devils/

A Collection of Guidelines on What a Person Can Do to Protect Himself From Magic

Compiled by Shaykh ‘Alee bin Ghazi at-Tawayjjari
From the book ‘Tabseer al-Bashr bi-Tahreem as-Sihar
Translated by Abbas Abu Yahya

The following is a summary of a collection of rulings and benefits:

A- Magic is Haraam and it is not allowed to perform it, nor is it allowed to learn it or teach it.  It is not permissible to go to magicians and the like.

B- The disbelief of magicians, the danger of believing in them and clarification of the severity of its sin.

C – Having knowledge of the Tafseer of Allaah’s saying:

<< They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman>>[0]

Ayaah 102 from Sooratul Baqarah, the reasons for its revelation and the strongest opinion regarding it.[1]

D – Having knowledge of the Tafseer of the story of Musa with Pharaoh and the benefits it contains.  Seeking cure and treatment by reciting those Ayaat[2] upon the one who has had magic done to them, such that he will be cured by the permission of Allaah.

E – Magic is a real and tangible entity.  That is why it is necessary for the Muslim to fortify himself against it by following what is mentioned in the Sharia’.

As a fortification against it:

1- Implementing Tawheed and sincerity for Allaah Ta’ala.

2- Tawaakul (trusting) in Allaah and relying upon Him, entrusting the matter to Him.

Allaah -Ta’ala- said:

<< And whosoever puts his trust in Allaah, then He will suffice him>>

[Talaaq: 3]

3- Being continuous regarding the prayers, especially Fajr prayer.

Allaah Ta’ala said:

<<Guard strictly the five obligatory prayers especially the middle prayer>>         [Baqarah: 238]

In the Saheeh of Muslim on the authority of Jundub bin Sufyaan –RadhiAllaahu anhu – who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:

‘Whoever prays the Morning Prayer; then he is under the protection of Allaah, so watch, O son of Aadam, so that nothing can take youaway from Allaah’s protection.’[3]

4- Reading Sooratul-Baqarah in your home:

The Messenger – sallAllaahu alayhi wa sallam – said: ‘Do not make your homes like graves.  Indeed the Shaytaan flees from the house in whichSooratul-Baqarah is read.’[4]

He – sallAllaahu alayhi wa sallam – also said: ‘Read Sooratul-Baqarah, since taking it is blessed and leaving it is grief and the Batlah (magicians) cannot read it.’[5]

Muawiyah[6] said: ‘It has reached me that the Batlah are the magicians.’

5- Reading Ayaatul-Kursi after every obligatory prayer after the legislated ‘Adhkaar (supplications) which follow giving the sallam in prayer.[7]  What indicates this is the saying of the Messenger – sallAllaahu alayhi wa sallam: ‘Whoever reads Ayaatul-Kursi at the end of every obligatory prayer; nothing will prevent him from entering Paradise except death.’[8]

6- Reciting Ayaatul-Kursi when going to sleep.  This is what Bukhari narrated with an incomplete chain on the authority of Abu Huraira –RadhiAllaahu anhu – who said: The Messenger of Allaah appointed me to look after the Zakat of Ramadan, so someone came to me to take some food….’ then he mentioned the hadeeth and in it: Shaytaan said: ‘When you go to your bed then recite Ayaatul-Kursi, indeed it will be protection from Allaah for you and the Shaytaan will not be able to come close to you until the morning!’  Abu Huraira let him go and in the morning he informed the Prophet – sallAllaahu alayhi wa sallam – of what he had said: The Prophet – sallAllaahu alayhi wa sallam – said: He spoke the truth even though he is a liar.’[9]

7- Reading the last two Ayaat of Sooratul-Baqarah: What is narrated by Bukhari and Muslim on the authority Abu Mas’ood al-Ansaari –RadhiAllaahu anhu – who said the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever reads the last two Ayaat from the end of Sooratul-Baqarah at night then they will be sufficient for him.’[10]

8- Reading the last three Soorah of the Qur’aan in the morning and evening:

What has narrated by Abdullaah bin Khubbayb –RadhiAllaahu anhu – who said: ‘We went out on a very dark rainy night seeking the Messenger of Allaah – sallAllaahu alayhi wa sallam – for him to lead us in prayer.’

The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Say.’

But I did not say anything.

Then he – sallAllaahu alayhi wa sallam – said:

<<Say: He is Allaah, the One>> [Soorah Ikhlaas] and the last two Soorahs three times when you reach the evening and the morning, they will be sufficient for you against everything.’[11]

9- Reading the last three Soorah of the Qur’aan after every prayer:

What has been narrated by ‘Uqbah bin ‘Aamir –RadhiAllaahu anhu – who said: ‘The Messenger of Allaah – sallAllaahu alayhi wa sallam – commanded me to read the last three Soorah of the Qur’aan after every prayer.’[12]

10- A Muslim should say:

‘In the name of Allaah with Whose Name nothing whatsoever on this earth or in the heavens is harmed and He is The All Hearing and All Knowing.’

Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem

Three times in the morning and evening.[13]

11- Seeking much refuge in Allaah with: ‘The perfect Words of Allaah from the evil of what He has created’ in the night and the day, when stopping to rest in a building, a desert, in the sky or sea, due to the saying of the Prophet sallAllaahu alayhi wa sallam:

‘Whoever stops at a place on his journey and then says: –

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

I seek refuge in the perfect Words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-taammati min sharri ma khalaqa

nothing will harm him until he leaves that place.’[14]

12- To eat seven Ajwa dates from al-Madinah in the morning, due to the saying of the Messenger sallAllaahu alayhi wa sallam:

‘Whoever eats seven Ajwa dates in the morning, neither poison nor magic will harm him on that day.’[15]

Or he can eat seven dates from the land of al-Madinah due to what Imaam Muslim narrated on the authority of the Prophet sallAllaahu alayhi wa sallam who said:

‘Whoever eats seven dates from the land of al-Madinah in the morning then poison will not harm him until the evening.’[16]

The great scholar Ibn Baz held the opinion that it is hoped that this protection is also for the one who eats seven of any type of date even if they are not from the dates of al-Madinah.

13- Purifying your home from pictures and statues due to what is narrated by Muslim on the authority of Abu Huraira –RadhiAllaahu anhu -who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Angels do not enter a house where there are statues or pictures.’[17]

So the presence of pictures and statues in a house prevents the Angels from entering that home and a home that the Angels do not enter is easily entered by the Shayateen (devils).

This fortification is not just specific to magic rather it is for repelling evil in general, and from the evil that it repels is magic.

14-From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer’

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise and He is capable of all things,’

one hundred times.

Indeed the one who says it, then it is a protection for him against Shaytaan during that day.[18]

15- From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa yumeet wa huwa ala kulli shayin qadeer’

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, He gives life and He takes life and He is capable of all things.’

ten times after the Fajr and Maghrib prayers.  Indeed for the one who says this it will be protection for him against every disliked thing and a guard against Shaytaan.[19]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[0] << They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman.  Sulayman did not disbelieve, but the Shayateen disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haroot and Maroot, but neither of these two (angels) taught anyone (such things) til they had said, “We are only for trial, so disbelieve not (by learning this magic from us).” And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allaah’s Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew. >> Ayaah 102 from Sooratul Baqarah

Footnotes:

[1] Shaykh ‘Alee at-Tawayjari mentions: ‘All the different narrations mention that the Shayateenpractised the magic and that they lied and ascribed it to Sulayman –alayhi sallaam.  He is free of that just as Allaah freed him of it with what He revealed to His Messenger of the Ayaah which is mentioned.’ Reasons for its revelation p.57 ‘Tabseer al-Bashr bi-Tahreem as-Sihar’

[2] al-‘Araaf: 104-126

Yunus: 75-82

Ta-ha: 56-76

Shu’ara 29-51

[3] Narrated by Muslim in his Saheeh, The Book of Masajid & Places of Prayer, Chapter of the Excellence of Isha & Fajr in Congregation.

[4] Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer, Chapter of Optional Prayers.

[5] Narrated by Muslim in his Saheeh, The Book of the Traveller’s Prayer , Chapter of Excellence of Reading the Qur’aan and Soorah al-Baqarah.

[6] He is Muawiyah bin Sallam one of the narrators of the hadeeth.

[7] This was mentioned by Allaamah Ibn Baz – may Allaah have mercy upon him- in ‘Majmoo’al-Fatawa wa Maqalaat fil Aqeedah’(3/277).

[8] Narrated by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al-Kubra, by Tabarani in ‘al-Kabeer’ from the hadeeth of Abee Umamah, see ‘Saheeh al-Jama’ & ‘Saheehah’ (2/697).

[9] Narrated by Bukhari in the ‘Book of Authorization’ Chapter ‘If a person deputes somebody and the deputy leaves something and the owner agrees to that, then it is allowed.’ by Nisa’aee in ‘Amal al-Yawm wa Layla’, ‘Sunan al-Kubra, & al-Hafidh Ibn Hajr connects up the hadeeth in ‘Fath al-Bari’.

[10] Narrated by Bukhari in his Saheeh in ‘The Book of the Excellence of the Qur’aan’ Chapter: The Excellence of Sooratul-Baqarah & Muslim in his Saheeh, in The Book of the Traveller’s Prayer, Chapter of the Excellence of al-Fatiha and the Ending of Sooratul-Baqarah and the Encouragement to Read the Last Two Ayaat of Sooratul-Baqarah.

[11] Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter of What to Say in the Morning, & by Tirmidhi in his ‘Sunaan’ in ‘The Book of Supplications’ and he said that the hadeeth was graded Hasan Saheeh see ‘Saheeh Tirmidhi’ by al-Albaani.

[12] Narrated by Abu Daawood in his ‘Sunaan’ in ‘The Book of Prayer’ Chapter of Seeking Forgiveness.  Narrated by Tirmidhi in his ‘Sunaan’ in ‘The Book of the Excellence of the Qur’aan’ Chapter of What is Mentioned in al-Muawaddatatyan’ see Saheeh Tirmidhi.

[13]Narrated by Ahmad in his ‘Musnad’, by Abu Daawood in his ‘Sunaan’ in ‘The Book of Manners’ Chapter What To Say in the Morning, Tirmidhi in his ‘Sunaan’ and authenticated by al-Albani in Saheeh Ibn Majah.

[14] Narrated by Muslim in his Saheeh, The Book of Dhikr, Supplication, Repentance and Seeking Forgiveness.

[15] Narrated by Bukhari in his Saheeh, in ‘The Book of Medicine, Chapter: The Treatment of Magic with al-Ajwa, -and by Muslim in his Saheeh, The Book of Drinks, Chapter Excellence of the Dates of al-Madina.

[16] Narrated by Muslim in his Saheeh, The Book of Drinks, Chapter The Excellence of the People of Madina.

[17] Narrated by Muslim in his Saheeh, The Book of Dress and Beautification, Chapter The Prohibition of Making Pictures of Animals.

[18] Agreed upon by Bukhari and Muslim from the hadeeth of Abu Huraira –RadhiAllaahu anhu.

[19] Narrated by Tirmidhi in his ‘Sunaan’ in The Book of Supplications & Albaani graded it Hasan in Saheeh Tirmidhi and in Saheeh Targheeb.

Prohibition of Magic

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 362
Prohibition of Magic

Allah, the Exalted, says:

Sulaiman (Solomon) did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic.” (2:102)

1793. Abu Hurairah (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Avoid the seven destructive things.” It was asked: (by those present): “What are they, O Messenger of Allah?” He replied, “Associating anyone or anything with Allah in worship; practising sorcery, killing of someone without a just cause whom Allah has forbidden, devouring the property of an orphan, eating of usury, fleeing from the battlefield and slandering chaste women who never even think of anything touching chastity and are good believers.”
[Al-Bukhari and Muslim].

Prohibition of Consultation with Soothsayers

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 303
Prohibition of Consultation with Soothsayers

1668. `Aishah (May Allah be pleased with her) said: Some people asked the Messenger of Allah (sallallaahu ’alayhi wa sallam) about soothsayers. He (sallallaahu ’alayhi wa sallam) said, “They are of no account.” Upon this they said to him, “O Messenger of Allah! But they sometimes make true predictions.” Thereupon the Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “That is a word pertaining to truth which a jinn snatches (from the angels) and whispers into the ears of his friend (the soothsayers) who will then mix more than a hundred lies with it.”
[Al-Bukhari and Muslim].

The narration in Al-Bukhari is: “The angels descend in the clouds and mention matters which has been decreed in heaven; Satan steals a hearing (listens to it stealthily) and communicates it to the soothsayers who tell along with it a hundred lies.”

1669. Narrated Safiyyah, daughter of Abu `Ubaid, on the authority of some of the wives of the Prophet (sallallaahu ’alayhi wa sallam) who said, “He who goes to one who claims to tell about matters of the Unseen and believes in him, his Salat (prayers) will not be accepted for forty days.”
[Muslim].

1670. Qabisah bin Al-Mukhariq (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “The practice of `Iyafah, the interpretation of omens from the flight of birds, the practice of divination by drawing lines on the ground and taking evil omens are all practices of Al-Jibt (the idol, the diviner, or sorcerer).”
[Abu Dawud].

1671. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who acquires a branch of the knowledge of astrology, learns a branch of magic (of which he acquires more as long as) he continues to do so.”
[Abu Dawud].

1672. Mu`awiyah bin Al-Hakam (May Allah be pleased with him) reported: I said: “O Messenger of Allah, I have recently emerged from ignorance and Allah has favoured me with Islam. There are still some men among us who visit the soothsayers to consult them (on matters relating to the future).” He (sallallaahu ’alayhi wa sallam) replied, “Do not visit them.” I said: “There are some men who are guided by omens.” He replied, “These are the ideas which come up in their minds but you should not be influenced by them (i.e., these things) should not prevent them from pursuing their works.” I said: “There are some men who practise divination by drawing lines on the ground.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) replied, “There was a Prophet who drew lines, the line which agrees with the line drawn by that Prophet would be correct.”
[Muslim].

1673. Abu Mas`ud Al-Badri (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) prohibited the price of a dog, the earning of an prostitute, and the money given to a soothsayer.
[Al-Bukhari and Muslim].

Bewitchment of the Prophet (Sallallaahu ‘alaihi wa Sallam)

In the Book of Medicine of his Sahih, Al-Bukhari recorded that `A’ishah said, “The Messenger of Allah was bewitched until he thought that he had relations with his wives, but he had not had relations with them.”

Sufyan said, “This is the worst form of magic when it reaches this stage.”

So the Prophet said,

O `A’ishah! Do you know that Allah has answered me concerning that which I asked Him.

Two men came to me and one of them sat by my head while the other sat by my feet.

The one who was sitting by my head said to the other one, `What is wrong with this man’

The other replied, `He is bewitched.’

The first one said, `Who bewitched him’

The other replied, `Labid bin A`sam. He is a man from the tribe of Banu Zurayq who is an ally of the Jews, and a hypocrite.’

The first one asked, `With what (did he bewitch him)’

The other replied, `With a comb and hair from the comb.’

The first one asked, `Where (is the comb)’

The other answered, `In the dried bark of a male date palm under a rock in a well called Dharwan.’

`A’ishah said, “So he went to the well to remove it (the comb with the hair).

Then he said,

This is the well that I saw. It was as if its water had henna soaked in it and its palm trees were like the heads of devils.

So he removed it (of the well). Then I (`A’ishah) said, `Will you not make this public’

He replied, (Allah has cured me and I hate to spread (the news of) wickedness to any of the people.)”

Source : Tafseer Ibn Kathir , Soorah An-Naas  –  Dar-us-Salam Publications

***

How come that the Messenger of Allah was bewitched? 

Q 6: How come that the Messenger of Allah (peace be upon him) was bewitched when Allah addresses him saying: Allâh will protect you from mankind. How could he suffer the influence of magic at the time when he was responsible for conveying the Divine Revelation to the Muslims? Kindly explain the statement of the Mushriks (one who associates others with Allah in His Divinity or worship) in the Qur’an: You follow none but a bewitched man. Please, clarify and answer the misconceptions! 

A 6: According to an authentic Hadith, this incident of bewitching took place in Al-Madinah. When the Prophet (peace be upon him) started to receive Divine Revelation regularly, proofs of the truthfulness of his prophethood were established and Allah’s victory was granted to him over the disbelievers who felt disgraced. At that time, a man from the Jews called Labid ibn Al-A`sam bewitched him by sticking one of the Prophet’s hairs to a comb. The Prophet (peace be upon him) started imagining that he had done a thing, which in fact he had not done. Despite being affected by magic, the Prophet (peace be upon him) was conscious of every single word he spoke to people. He would speak the words inspired to him by Allah (Exalted be He). However, the spell that was cast on him affected his intimate relation with his wives. `Aishah (may Allah be please with her) said: Once the Prophet was bewitched so that he began to imagine that he had done a thing which in fact he had not done

It was only when Jibril (Gabriel) (peace be upon him) told him about what had happened to him that the Prophet (peace be upon him) sent someone to bring the spell out from a well belonging to one of the Al-Ansar (the Helpers, inhabitants of Madinah who supported the Prophet). When he was rid of it, the spell was broken by Allah’s grace. It was then that Allah (Exalted be He) revealed the two Surahs, which came to be known as Al-Mu`awwidhatayn (Surahs Al-Falaq and Al-Nas). When the Prophet (peace be upon him) recited them, he was cured. Praising these two Surahs, the Prophet (peace be upon him) said: No one can use anything that is equal to these two Surahs in seeking refuge in Allah. The fact that the Prophet (peace be upon him) was bewitched did not affect his conveying of the Islamic Message nor were the people around him affected by that. Allah (Glorified and Exalted be He) protected him from failing to convey the Message of Islam to people.

Like all other prophets, Muhammad (peace be upon him) suffered several types of physical pain. For example, in the battle of Uhud, his face was wounded by the rings of his helmet that pierced his temples, his lower lip bled, and one of his teeth was broken. He also fell into a pit. The disbelievers also tightened a net around him in Makkah. He suffered pain like all the prophets who preceded him. Allah (Exalted be He) raised him to greater ranks and doubled his reward for his patient endurance of suffering and oppression at the hands of the disbelievers. Regarding the Ayah which reads: (Allâh will protect you from mankind…), it means that Allah (Exalted be He) will protect the Prophet (peace be upon him) from the disbelievers’ conspiracy to kill him and from their attempt to prevent him from conveying the Message of Islam.

Source: Fatwas of Ibn Baaz – http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1009&PageNo=1&BookID=14

Related Link:

Was the Prophet (صلى الله عليه و سلم) Bewitched? – Shaykh Ibn Utahymeen

 

The Story of the Boy and the King (from Surah Burooj) : Ibn Kathir

Imam Ahmad recorded from Suhayb that the Messenger of Allah said:Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, “I have become old and my time is nearly over, so please send me a boy whom I can teach magic.” So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, “Whenever you are afraid of the sorcerer, say to him: `My people kept me busy.’ And whenever you are afraid of your people, say to them: `The sorcerer kept me busy.”’ So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, “Today I shall know whether the sorcerer is better or the monk is better.” So, he took a stone and said, “O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road).” Then he struck it with a stone killing it and the people passed by on the road.

The boy came to the monk and informed him about it. The monk said to him, “O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me.”The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, “All these gifts are for you on the condition that you cure me.” The boy said, “I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you.” So, he believed in and supplicated to Allah, and Allah cured him.

Later, the courtier came to the king and sat at the place where he used to sit before. The king said, “Who gave you back your sight”The courtier replied, “My Lord.” The king then said, “I did” The courtier said, “No, my Lord and your Lord – Allah” The king said, “Do you have another Lord beside me” The courtier said, “Yes, your Lord and my Lord is Allah.” The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, “O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases”He said, ” I do not cure anyone. Only Allah can cure.” The king said, “Me” The boy replied, “No.” The king asked, “Do you have another Lord besides me”The boy answered, ” My Lord and your Lord is Allah.” So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, “Abandon your religion.” The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, “Abandon your religion.” He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, “Abandon your religion.” He refused and so the king sent him to the top of such and such mountain with some people. He told the people, “Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top.” They took him and when they ascended to the top, he said, ” O Allah! Save me from them by any means that You wish.” So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, ” What did your companions (the people I sent with you) do” The boy said, “Allah saved me from them.” So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, “If he renounces his religion (well and good), but if he refuses, drown him.” So, they took him out to sea and he said, “O Allah! Save me from them by any means that you wish.” So they were all drowned in the sea.

Then the boy returned to the king and the king said, “What did your companions do” The boy replied, “Allah, saved me from them.” Then he said to the king, “You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me.” The king asked, “And what is that” The boy said, “Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: `In the Name of Allah, the Lord of the boy.’ If you do this, you will be able to kill me.” So he did this, and placing an arrow in the bow, he shot it, saying, “In the Name of Allah, the Lord of the boy.” The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, “We believe in the Lord of the boy!’’ Then it was said to the king, “Do you see what has happened That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy).”So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, “Whoever abandons his religion, let him go, and whoever does not, throw him into the fire.” They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her,”Be patient mother! For verily, you are following the truth!”)

Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, “Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger :

(Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.) (85:4-9)

This is what Muhammad bin Ishaq said in his book of Sirah — that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur`ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As`ad Abi Karib, who was the Tubba` who invaded Al-Madinah and put the covering over the Ka`bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha`laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis).

An-Nushrah during Jahiliyyah (Counteracting Magic with its Like) – Sharh Kitaabit-Tawheed by Sheikh Saaleh al-Fawzaan – Abu Muhammad al-Maghribee [Audio|Eng]

An-Nushrah (Counteracting Magic with its Like)
Abu Muhammad al-Maghribee
[Audio|Eng]

This is the weekly Saturday morning class given at Masjid at-Tawheed in Stone Mountain, GA.
From the book Al-Mulakhas fee Sharh Kitaabit-Tawheed by Sheikh Saaleh al-Fawzaan.

You may download the original text in Arabic here: الملخص في شرح كتاب التوحيد

Listen / Download Mp3 Here (Time 42:18)
[audio http://salafiaudio.files.wordpress.com/2013/07/an-nushrah-counteracting-magic-with-its-like-sharh-kitaabit-tawheed-by-sheikh-saaleh-al-fawzaan-abu-muhammad-al-maghribee.mp3]

What has Been Said About An-Nushrah 

It is reported on the authority of Jabir (Radhi Allaahu Anhu) that Allah’s Messenger was asked about an-nushrah and he said:

“It is one of the works of Satan.” (Narrated by Ahmad with a good Sanadand by Abu Dawood

Who said: “Ahmad was asked about these matters and he answered that Ibn Mas’ood detested all such things.”)

Because an-nushrah was one of the actions of the Jahiliyyah, and the Companions had no desire or liking for the Jahiliyyah or its deeds, they asked the Prophet about an-nushrah. He replied that it is one of the works of Satan, and it is well-known that Satan orders not except that which is corrupt and detestable to the Believer. As for that which is permissible and not from the works of Satan, there is ar-ruqyah, seeking refuge (with Allah swt ) and the use of all permissible medicines (i.e. those which do not contain forbidden substances such as alcohol, pig fat etc.) and the Hadith is not a forbiddance of these things.

Posted from: http://followthesalaf.com/blog/2013/5/18/explanation-of-kitaab-at-tawheed

“Ibn Al-Qayyim said: “An-Nushrah is counteracting the effects of magic and it consists of two kinds:

1. Counteracting magic with its like and this is the work of the devil.

2. An-Nushrah by means of ar-ruqyah, seeking refuge with Allah , permissible medicines and making supplications to Allah – these are all permitted forms of an-nushrah.

Qur’anic verses that repel witchcraft – Fatwas of Nur `Ala Al-Darb

What are the Qur’anic verses that repel witchcraft?

A: Some scholars mentioned that one of the ways of protection from what may touch a person of witchcraft and Jinn possession or what may turn him away from his wife is to read Ayat-ul-Kursy and blowing it into water, and Surahs (Qur’anic chapters) Al-Fatihah (Opening Chapter of the Qur’an), Al-Kafirun, Al-Ikhlas and Al-Mu`awwidhatayn.

If someone recites these Surahs and the noble verse of Ayat-ul-Kursy, and the verses relating to witchcraft in Surah Al-A`raf and the two Surahs of Yunus and Taha; this is one of the causes of recovery.

If a man drinks the water (over which these Surahs and verses are recited) and washes up with it, it will protect him witchcraft and free him from anything that makes him dislike and keep away from his wife.

The verses of Surah Al-A`raf (7: 117-119)  are:

And We revealed to Mûsâ (Moses) (saying): “Throw your stick,” and behold! It swallowed up straight away all the falsehoods which they showed. Thus truth was confirmed, and all that they did was made of no effect. So they were defeated there and returned disgraced.

These verses from Surah Al-A`raf are one ofthe causes of healing, by reciting them over water or blowing them into the sick person together with Surahs Al-Fatihah, Al-Kafirun, Al-Ikhlas, Mu`awwidhatayn as well as Ayat-ul-Kursy. One can either breath them over the patient or recite them over water and then have them drink it and wash up with the rest.

In Surah Yunus (verses 79-82), Allah (Glorified and Exalted be He) states:

And Fir‘aun (Pharaoh) said: “Bring me every well-versed sorcerer.” And when the sorcerers came, Mûsâ (Moses) said to them: “Cast down what you want to cast!” Then when they had cast down, Mûsâ (Moses) said: “What you have brought is sorcery; Allâh will surely make it of no effect. Verily, Allâh does not set right the work of Al-Mufsidûn (the evil-doers, corrupters). “And Allâh will establish and make apparent the truth by His Words, however much the Mujrimûn (criminals, disbelievers, polytheists, sinners) may hate it.”

This means that one may either recite them over patients or recite them over water and so on.

The verses of Surah Taha are verses 65-69:

They said: “O Mûsâ (Moses)! Either you throw first or we be the first to throw?” [Mûsâ (Moses)] said: “Nay, throw you (first)!” Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast. So Mûsâ (Moses) conceived fear in himself. We (Allâh) said: “Fear not! Surely, you will have the upper hand. “And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain.”

Source : alifta.com
Fatwas of Nur `Ala Al-Darb>Volume 3>A chapter on issues related to witchcraft>Legal Wirds and supplications for seeking refuge in Allah are causes of protection from witchcraft

Q: A questioner asks: Nowadays people talk a lot about witchcraft, may Allah protect you and us from it! What is the right protection of Qur’an and Sunnah (acts, sayings or approvals of the Prophet) from it? May Allah reward you with the best.

A: Witchcraft is practiced and it is well-known. There is no doubt that some people may bring it about. A witchcraft practitioner is a Mushrik (one who associates others with Allah in His Divinity or worship) that must be referred to authorities for possible capital punishment if he is found guilty. We ask Allah for protection and well-being.

`Umar (may Allah be pleased with him) ordered his governors to execute practitioners of witchcraft. The Prophet (peace be upon him) stated:

“The prescribed penalty for a witchcraft practitioner is to be struck with the sword.”

[Related by Al-Tirmidhy, Book on ordained punishments, Chapter on the ordained punishment for a magician, no. 1460]

This is because he is a disbeliever calling to Kufr.

As for protection, it is to “seek refuge in the perfect words of Allah from the evil of what He created” three times in the morning and three times in the evening, and saying: “In the name of Allah with whose Name nothing is harmful on Earth nor in the Heavens and He is the All-Hearing, the All-Knowing” three times in the morning and three times in the evening. These supplications are reported in Hadiths. Whoever does so will be protected by Allah from the evil of all things.

Reciting Surahs Al-Ikhlas and Al-Mu`awwidhatayn three times in the morning and three times in the evening are a cause of protection from witchcraft and any other harm.

Ayat-ul-Kursy can also be recited three times upon going to bed, and this is a cause of protection from witchcraft and Satan. It can also be recited following each Salah (Prayer). All these bring protection and safety. We ask Allah for protection and well-being.

Source Link : http://alifta.com/

Related Link: https://abdurrahman.org/jinn-shayateen-devils

Witchcraft exposed by Saudi TV

An episode of Saudi’s Government Agency General Presidency Of the Promotion of Virtue and the Prevention of Vice focuses on sorcerers/witches.

Exposed: the depths, in terms of blasphemy/depraved acts, sorcerers fall to please devils and cast spells. This is not fiction; it is from an official Saudi source.

Saudi has a dedicated police team to track and persecute sorcerers. Many diseases that science can’t cure are caused by witchcraft (in the West the afflicted are often regarded as a psychiatric patients and their suffering only numbed by drugs.)

Unfortunately in other Muslim countries these crimes are committed in open yet authorities do little to address them.

watch it in full !! (around 40 mins)

Related Links:

The Story of the Boy and the King (from Surah Burooj) – Tafsir Ibn Kathir

Source : Tafsir Ibn Kathir  (Surah Burooj) – Published by Dar-us-salam

Imam Ahmad recorded from Suhayb that the Messenger of Allah (Peace be upon him) said:

Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, “I have become old and my time is nearly over, so please send me a boy whom I can teach magic.” So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, “Whenever you are afraid of the sorcerer, say to him: `My people kept me busy.’ And whenever you are afraid of your people, say to them: `The sorcerer kept me busy.”’ So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, “Today I shall know whether the sorcerer is better or the monk is better.” So, he took a stone and said, “O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road).” Then he struck it with a stone killing it and the people passed by on the road.

The boy came to the monk and informed him about it. The monk said to him, “O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me.”The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, “All these gifts are for you on the condition that you cure me.” The boy said, “I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you.” So, he believed in and supplicated to Allah, and Allah cured him.

Later, the courtier came to the king and sat at the place where he used to sit before. The king said, “Who gave you back your sight”The courtier replied, “My Lord.” The king then said, “I did” The courtier said, “No, my Lord and your Lord – Allah” The king said, “Do you have another Lord beside me” The courtier said, “Yes, your Lord and my Lord is Allah.” The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, “O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases”He said, ” I do not cure anyone. Only Allah can cure.” The king said, “Me” The boy replied, “No.” The king asked, “Do you have another Lord besides me”The boy answered, ” My Lord and your Lord is Allah.” So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, “Abandon your religion.” The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, “Abandon your religion.” He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, “Abandon your religion.” He refused and so the king sent him to the top of such and such mountain with some people. He told the people, “Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top.” They took him and when they ascended to the top, he said, ” O Allah! Save me from them by any means that You wish.” So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, ” What did your companions (the people I sent with you) do” The boy said, “Allah saved me from them.” So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, “If he renounces his religion (well and good), but if he refuses, drown him.” So, they took him out to sea and he said, “O Allah! Save me from them by any means that you wish.” So they were all drowned in the sea.

Then the boy returned to the king and the king said, “What did your companions do” The boy replied, “Allah, saved me from them.” Then he said to the king, “You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me.” The king asked, “And what is that” The boy said, “Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: `In the Name of Allah, the Lord of the boy.’ If you do this, you will be able to kill me.” So he did this, and placing an arrow in the bow, he shot it, saying, “In the Name of Allah, the Lord of the boy.” The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, “We believe in the Lord of the boy!” Then it was said to the king, “Do you see what has happened That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy).”So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, “Whoever abandons his religion, let him go, and whoever does not, throw him into the fire.” They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her,”Be patient mother! For verily, you are following the truth!”)

Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, “Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger :

(Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.) (85:4-9)

This is what Muhammad bin Ishaq said in his book of Sirah — that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur`ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As`ad Abi Karib, who was the Tubba` who invaded Al-Madinah and put the covering over the Ka`bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha`laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prisons, and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis).