Does Magic Affect a Person to the Point of Preventing Marriage?

Question

The listener M.A. from Syria sent a letter saying: Noble Shaykh, does magic have an effect to the extent that it can stop a marriage plan? And if this effect is real, is there a remedy for it from the Book and the Sunnah, without going to soothsayers and sorcerers? We hope for guidance, may you be rewarded.

Answer (English translation)

The Shaykh:

Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, the Seal of the Prophets, and upon his family and companions, and whoever follows them in goodness until the Day of Judgment.

The answer to this question: magic undoubtedly has a direct effect, proven by the Qur'an and by reality. As for the Qur'an, Allah the Exalted said: [They learn from them that by which they cause separation between a man and his wife] (Surah Al-Baqarah 2:102), and in the story of Musa (peace be upon him): [Their ropes and staffs were made to appear to him, by their magic, as though they were moving] (Surah Ta-Ha 20:66). As for reality, it bears witness to this: magic affects the one bewitched — it affects his mind, his body, his thought, and his orientation. Magic is among the major sins; indeed it is a branch of disbelief that expels one from the religion. Therefore it is obligatory upon Muslims to stay away from magic and beware of it, seeking to avoid Allah's punishment and out of mercy toward Allah's servants.

As for treatment for the bewitched, it is done by reciting the Qur'an: the protective verses are recited over the afflicted person — such as Ayat al-Kursi, 'Say: He is Allah, the One,' 'Say: I seek refuge in the Lord of daybreak,' and 'Say: I seek refuge in the Lord of mankind,' and other verses containing protection from the evil of creation. Or water is brought, seven leaves of sidr (lote-tree) are crushed into it, and it is recited over or blown into with verses such as: [What you have brought is magic; Allah will surely nullify it] (Surah Yunus 10:81), and other verses that bring about the nullification of magic, then the afflicted person is given that water to drink. The patient may also be treated with lawful remedies derived from trees or otherwise. Magic can also be treated by undoing the magic — that is, reaching the place where the magic was placed, taking the means into which the magic was put, then untying and burning it, and similar lawful methods of undoing.

As for going to sorcerers to undo magic: if it is out of necessity, the scholars have differed on its permissibility. Some permitted it and said necessity permits the prohibited; undoubtedly, if the bewitched person's spell is undone, its harm is removed, and whatever is a means to a beneficial outcome without involving religious harm is acceptable, per His saying: [He has explained to you in detail what He has forbidden you, excepting that to which you are compelled] (Surah Al-An'am 6:119). Some of the Tabi'in held this view. Others prohibited going to sorcerers to undo magic, arguing that the Prophet (peace and blessings be upon him) was asked about an-nushrah (counter-magic) and said: 'It is of the work of Satan,' and that opening this door for people becomes a means of enticing sorcerers and of their conspiring in this practice — one casts a spell and another removes it, and the profits are shared between them, since it is known that a bewitched person will pay a great deal to be rid of it — and this is a grave corruption.

The truth is that if we consider the specific individual necessity, we incline toward permissibility — allowing the undoing of magic through sorcerers in cases of necessity, as some of the Salaf and later scholars held. But if we consider the general public interest, we incline toward prohibition, especially since it is supported by the hadith we mentioned — that the Prophet (peace and blessings be upon him) was asked about an-nushrah and said: 'It is of the work of Satan.' This is a matter in which I withhold judgment, and knowledge is with Allah.