HOW TO MAKE THE MAGIC CARPET PROPER FOR INTERROGATING THE INTELLIGENCES, SO AS TO OBTAIN AN ANSWER REGARDING WHATSOEVER MATTER ONE MAY WISH TO LEARN

MAKE a Carpet of white and new wool, and when the Moon shall be at her full, in the Sign of Capricorn and in the hour of the Sun, thou shalt go into the country away from any habitation of man, in a place free from all impurity, and shalt spread out thy Carpet so that one of its points shall be towards the east, and another towards the west, and having made a Circle without it and enclosing it, thou shalt remain within upon the point towards the east, and holding thy wand in the air for every operation, thou shalt call upon MICHAEL, towards the north upon RAPHAEL, towards the west upon GABRIEL, and towards the south upon MURIEL. After this thou shalt return unto the point of the East and devoutly invoke the Great Name AGLA, and take this point of the Carpet in thy left hand; turning then towards the North thou shalt do the same, and so continuing to the other points of the Carpet, thou shalt raise them so that they touch not the ground, and holding them up thus, and turning anew towards the East thou shalt say with great veneration the following Prayer:--

PRAYER.

AGLA, AGLA, AGLA, AGLA; O God Almighty Who art the Life of the Universe and Who rulest over the four divisions of its vast form by the strength and virtue of the Four Letters of Thy Holy Name Tetragrammaton, YOD, HE, VAU, HE, bless in Thy Name this covering which I hold as Thou hast blessed the Mantle of Elijah in the hands of Elisha, so that being covered by Thy Wings, nothing may be able to injure me, even as it is said:--

'He shall hide thee under His Wings and beneath His feathers shall thou trust, His truth shall be thy shield and buckler.'

After this thou shalt fold it up, saying these words following:--RECABUSTIRA, CABUSTIRA, BUSTIRA, TIRA, RA, A; and shall keep it carefully to serve thee at need.

When thou shalt be desirous to make thine interrogations, choose the night of full or of new moon, and from midnight until daybreak. Thou shalt transport thyself unto the appointed spot if it be for the purpose of discovering a treasure; if not, any place will serve provided it be clean and pure. Having had the precaution on the preceding evening to write upon a slip of virgin parchment colored azure-blue, with a pen made from the feather of a dove, this Character and Name; taking thy carpet, thou shalt cover thy head and body therewith, and taking the censer, with new fire therein, thou shalt place it in or upon the proper place, and cast thereon some incense. 

Then shalt thou prostrate thyself upon the ground, with thy face towards the earth, before the incense beginning to fume, keeping the fire of the same beneath the carpet, holding thy wand upright, against which to rest thy chin; thou shalt hold with thy right hand the aforesaid strip of parchment against thy forehead, and thou shalt say the following words:--

VEGALE, HAMICATA, UMSA, TERATA, YEH, DAH, MA, BAXASOXA, UN, HORAH, HIMESERE; 

O God the Vast One send unto me the Inspiration of Thy Light, make me to discover the secret thing which I ask of Thee, whatsoever such or such a thing may be, make me to search it out by the aid of Thy holy ministers RAZIEL, TZAPHNIEL, MATMONIEL; 

Lo, Thou hast desired truth in the young, and in the hidden thing shalt Thou make me know wisdom. RECABUSTIRA, CABUSTIRA, BUSTIRA, TIRA, RA, A, KARKAHITA, KAHITA, HITA, TA.

And thou shalt hear distinctly the answer which thou shalt have sought.

How to Use Black Magic for Wealth

Spells from the art of black magic can be used to do amazing things, in a range of different areas of your life. Whether you are looking for help with your romantic relationships, your career, or you just need black magic for money and wealth, black magic spells can help.

Black magic (also known as black magick) makes a lot of people skeptical, and there are probably plenty of good reasons for most people to doubt its true powers. Unlike more “real” methods for growing wealth, magic cannot be easily seen or noticed by the average person. However, if you feel depressed because you are just going nowhere with your life, you can use the powers of the unseen to bring some joy and happiness back into your life.

Is Black Magic Evil?

Another reason that so many people try and stay away from this branch of magic is that the name scares them. Black magic is often associated with “dark powers” and evil practices that go against the natural good that is within all of us. Well, you should put those fears to rest immediately, because there is no evil to be found here.

Why Is It Called Black Magic?

You probably want to know where the “black” part of the name comes into play, if there is no evil aspect to black magic. This type of power is used to control the “blackness”, the evil, the things that make your life difficult. You can remove those dark clouds from your own life and start to finally be happy and succeed. You can remove curses, hexes, bad energies, and jinxes when you use some simple black magic spells.

Does Black Magic for Money Really Make People Happy?

You might think that using spells to gain more money is a little far away from making yourself happy. Well, think about how often having too little money has made your life difficult. Sure, money cannot make people happy by itself, but the things that money can buy, and the problems it can remove – can certainly bring a lot of happiness.

Black Magic for Wealth

This is a simple money spell that anyone can do, and you don’t need to have any experience with magic at all. Firstly, you will need to get a few things, but they are easy to find: a green candle, some coins, a lodestone (or just an ordinary magnet), and a sheet of paper. Once you have these things together, you’ll need a safe spot to store them; make it somewhere you know they will not be disturbed. For the traditional version, you will need incense or scented oils, but those are more of a showy thing that you can avoid if you like.

Put four of your coins on a tray or plate, in the corners. Now, take your piece of paper and write on it, with red ink, your name at least a few times. If you wish, you can say a little prayer, or a short statement that will help you to focus, as well as playing a photograph of your choosing, or a lock of hair.

Take your candle and carve these words into the wax: "Money Stay With Me" . Now, light that candle and say a prayer, or make a vowel, that you are going to save money, so that your money grows.

The Key of Hell: an 18th-Century Manual on Black Magic

The Clavis Inferni (“The Key of Hell”) by Cyprianus, is a late-18th-century book on black magic. Written in a mixture of Latin, Hebrew, and a cipher alphabet (namely that of Cornelius Agrippa’s Transitus Fluvii or “Passing through the River” from the Third Book of Occult Philosophy written around 1510) the book has remained rather mysterious due to its unknown origin and context. It is said to be a textbook of the Black School at Wittenburg, a supposed school somewhere in Germany where one could learn the dark arts. As for the name of the author, it seems to have become a common name for people practicing magic. Benjamin Breen writes in The Appendix of how the existence throughout history of various magically-inclined Cyprianuses – from “a Dane […] who was so evil that Satan cast him out of hell” to the Greek wizard St. Cyprian of Antioch (who later converted to Christianity) – led to the name becoming a popular pseudonym for “people at the edges of society who were trying to do real black magic”.

Skull Candle Hex (Potent)

Carve a skull candle with the targets name

Dress with Black Arts Oil

On a piece of brown paper write the targets name with other identifying information

Place the candle on the brown paper and let it burn

When it has burnt out bury the remains far from home on a new moon

STRONGER BLACK ARTS OIL

half a dropper essential oil of patchouli
half a dropper essential oil of black pepper
a pinch of valerian root
a pinch of black poodle dog hair
a pinch of black mustard seeds
a pinch of spanish moss
a pinch of mullein
a pinch of powdered sulphur
nine whole black peppercorns

Blend into one half-ounce carrier oil such as almond. 

Shake the bottle and it will turn into a dark brown colour. 

Leave the bottle in a dark area for 9 days. 

It will then be ready for use in your black magic rituals and spells!

PRELIMINARY DEFINITION OF MAGIC from the Ars Goetia

LEMEGETON VEL CLAVICULA SALOMONIS REGIS

Magic is the Highest, most Absolute, and most Divine Knowledge of Natural Philosophy, advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true Agents being applied to proper Patients, strange and admirable effects will thereby be produced. 

Whence magicians are profound and diligent searchers into Nature; they, because of their skill, know how to anticipate an effort, the which to the vulgar shall seem to be a miracle. 

Origen saith that the Magical Art doth not contain anything subsisting, but although it should, yet that it must not be Evil, or subject to contempt or scorn; and doth distinguish the Natural Magic from that which is Diabolical. 

Apollonius Tyannaeus only exercised the Natural Magic, by the which he did perform wonderful things. 

Philo Hebraeus saith that true Magic, by which we do arrive at the understanding of the Secret Works of Nature, is so far from being contemptible that the greatest Monarchs and Kings have studied it. Nay! among the Persians none might reign unless he was skillful in this GREAT ART. 

This Noble Science often degenerateth, from Natural becometh Diabolical, and from True Philosophy turneth unto Nigromancy. The which is wholly to be charged upon its followers, who, abusing or not being capable of that High and Mystical Knowledge do immediately hearken unto the temptations of Sathan, and are misled by him into the Study of the Black Art. Hence it is that Magic lieth under disgrace, and they who seek after it are vulgarly esteemed Sorcerers. 

The Fraternity of the Rosie Crusians thought it not fit to style themselves Magicians, but rather Philosophers. And they be not ignorant Empiricks but learned and experienced Physicians, whose remedies be not only Lawful but Divine.

Who are Jinn?

Imam Ali Conquers Jinn,
unknown artist, Ahsan-ol-Kobar (1568) Golestan Palace

Jinn (Arabic: الجن‎‎, al-jinn), also romanized as djinn or anglicized as genies (with the more broad meaning of demons), are supernatural creatures in early Arabian and later Islamic mythology and theology. An individual member of the jinn is known as a jinni, djinni, or genie (الجني, al-jinnī). They are mentioned frequently in the Quran (the 72nd sura is titled Sūrat al-Jinn) and other Islamic texts. The Quran says that the jinn were created from a smokeless and "scorching fire", but are also physical in nature, being able to interact in a tactile manner with people and objects and likewise be acted upon. The jinn, humans, and angels make up the three known sapient creations of God. Like human beings, the jinn can be good, evil, or neutrally benevolent and hence have free will like humans.

The shaytan jinn are akin to demons in Christian tradition and are classified into three groups:

• Satans
• unbelievers among the jinn
• pagan deities (such as the deity Pazuzu)

Etymology

The earliest evidence of the word, can be found in Persian, for the singular Jinni is the Avestic "Jaini", a wicked (female) spirit. Jaini were among various creatures believe among pre-Zoroastrian peoples of Persia.

Jinn is an Arabic collective noun deriving from the Semitic root jnn (Arabic: جَنّ / جُنّ‎‎, jann), whose primary meaning is "to hide". Some authors interpret the word to mean, literally, "beings that are concealed from the senses". Cognates include the Arabic majnūn ("possessed", or generally "insane"), jannah ("garden"), and janīn ("embryo"). Jinn is properly treated as a plural, with the singular being jinni.

The anglicized form genie is a borrowing of the French génie, from the Latin genius, a guardian spirit of people and places in Roman religion. It first appeared in 18th-century translations of the Thousand and One Nights from the French, where it had been used owing to its rough similarity in sound and sense.

Pre-Islamic Arabia

Archeological evidence found in Northwestern Arabia seems to indicate the worship of jinn, or at least their tributary status, hundreds of years before Islam: an Aramaic inscription from Beth Fasi'el near Palmyra pays tribute to the "ginnaye", the "good and rewarding gods", and it has been argued that the term is related to the Arabic jinn. Numerous mentions of jinn in the Quran and testimony of both pre-Islamic and Islamic literature indicate that the belief in spirits was prominent in pre-Islamic Bedouin religion. However, there is evidence that the word jinn is derived from Aramaic, where it was used by Christians to designate pagan gods reduced to the status of demons, and was introduced into Arabic folklore only late in the pre-Islamic era. Julius Wellhausen has observed that such spirits were thought to inhabit desolate, dingy, and dark places and that they were feared. One had to protect oneself from them, but they were not the objects of a true cult.

Islam

Prophet Idris visits Heaven (Paradise) and Hell, 

Persian miniature

In Islamic theology jinn are said to be creatures with free will, made from smokeless fire by God (Arabic: Allah) as humans were made of clay, among other things. When jinns are called "fire spirits" it does not refer to their current nature, rather to their origin. Jinn (and varies of the word) are mentioned 29 times in the Quran: Surah 72 (named Sūrat al-Jinn) is named after the jinn, and has a passage about them. Another surah (Sūrat al-Nās) mentions jinn in the last verse. The Quran also mentions that Muhammad was sent as a prophet to both "humanity and the jinn", and that prophets and messengers were sent to both communities. Like humans, jinn will also be judged on the Day of Judgment and will be sent to Paradise or Hell according to their deeds.

In Sūrat al-Raḥmān, verse 33, God reminds jinn as well as mankind that they would possess the ability to pass beyond the furthest reaches of space only by His authority, followed by the question: "Then which of the favors of your Lord will you deny?" In Sūrat Al-Jinn, verses 8–10, Allah narrates concerning the jinn how they touched or "sought the limits" of the sky and found it full of stern guards and shooting stars, as a warning to man. It goes on further to say how the jinn used to take stations in the skies to listen to divine decrees passed down through the ranks of the angels (Sura al Jinn verse 9), but those who attempt to listen now (during and after the revelation of the Qurʾan) shall find fiery sentinels awaiting them. The Quran forbids their association with God, and advises men not to worship jinns instead of Him, the Quran says "And they (Pagan Arabs) imagine kinship between Him and the jinn, whereas the jinn know well that they will be brought before (Him)", Quran Surah 37, Verse 158.

Classifications and characteristics


The black king of the djinns, Al-Malik al-Aswad, in the late 14th century Book of Wonders

The social organization of the jinn community resembles that of humans; e.g., they have kings, courts of law, weddings, mourning rituals and practise religion (in addition to Islam, it can also be Christianity or Judaism). One common belief in Muslim belief lists five distinct orders of jinn — the Marid (the strongest type), the Ifrit, the Shaitan (while Shaitan is also used to signify other evil jinn including Ghul and Ifrit), the Jinn, and the Jann (the weakest type). A few traditions (hadith), divide jinn into three classes: those who have wings and fly in the air, those who resemble snakes and dogs, and those who travel about ceaselessly. described them as creatures of different forms; some resembling vultures and snakes, others tall men in white garb. They may even appear as dragons, onagers, or any number of other animals. In addition to their animal forms, the jinn occasionally assume human form to mislead and destroy their human victims. Certain hadiths have also claimed that the jinn may subsist on bones, which will grow flesh again as soon as they touch them, and that their animals may live on dung, which will revert to grain or grass for the use of the jinn flocks. Jinn are also quite willing to have amorous affairs with humans.

Jinn may also have an affinity with the imaginal realm. This is the place there the unseen takes on visible forms. As a world where emotions become predominant, it affects our world through dreams and psychological functions. Therefore jinn may be less entities and more thoughts, that were in the world before the existence of the men, but may take physical shapes in certain conditions.

Ibn Taymiyyah, an influential late medieval theologian whose writings would later become the source of Wahhabism, believed the jinn to be generally "ignorant, untruthful, oppressive and treacherous." He held that the jinn account for much of the "magic" perceived by humans, cooperating with magicians to lift items in the air unseen, delivering hidden truths to fortune tellers, and mimicking the voices of deceased humans during seances.

Seven kings of the Jinn are traditionally associated with days of the week.

Sunday: Al-Mudhib (Abu 'Abdallah Sa'id)
Monday: Murrah al-Abyad Abu al-Harith (Abu al-Nur)
Tuesday: Abu Mihriz (or Abu Ya'qub) Al-Ahmar
Wednesday: Barqan Abu al-'Adja'yb
Thursday: Shamhurish (al-Tayyar)
Friday: Abu Hasan Zoba'ah (al-Abyad)
Saturday: Abu Nuh Maimun

Pre-Adamite Jinn

According to a tradition from Ibn Abbas the Jinn are said to be created thousands of years (in some accounts much earlier) before humans, as terrestrial creatures. They inhabited and ruled the earth, said to be governed by 72 kings. Over time, they caused corruption, fought each other, shed blood and became infidels, so God sent admonishers, but they opposed the prophets. Then they became more impious, God decided to create humans as a successor on earth, replacing the jinn. Therefore God sent either the angels to fight the corrupted Jinn or in other accounts a fire that consumed the most of them. These narration is also recorded by Tabari and Muqatil ibn Sulayman

Solomon and the Jinn

According to tradition, the jinn stood behind the learned humans in Solomon's court, who in turn, sat behind the prophets. The jinn remained in the service of Solomon, who had placed them in bondage, and had ordered them to perform a number of tasks, like building the first temple.

And before Solomon were marshalled his hosts, of jinn and men and birds, and they were all kept in order and ranks. (Quran 27:17)

The Qurʾan relates that Solomon died while he was leaning on his staff. As he remained upright, propped on his staff, the jinn thought he was still alive and supervising them, so they continued to work. They realized the truth only when Allah sent a creature to crawl out of the ground and gnaw at Solomon's staff until his body collapsed. The Qurʾan then comments that if they had known the unseen, they would not have stayed in the humiliating torment of being enslaved.

Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the jinn saw plainly that if they had known the unseen, they would not have tarried in the humiliating penalty (of their task). (Qurʾan 34:14)

Ibn al-Nadim, in his Kitāb al-Fihrist, describes a book that lists 70 Jinn led by Fuqtus, including several Jinn appointed over each day of the week Bayard Dodge, who translated al-Fihrist into English, notes that most of these names appear in the Testament of Solomon. A collection of late fourteenth- or early fifteenth-century magico-medical manuscripts from Ocaña, Spain describes a different set of 72 Jinn (termed "Tayaliq") again under Fuqtus (here named "Fayqayțūš" or Fiqitush), blaming them for various ailments. According to these manuscripts each Jinn was brought before King Solomon and ordered to divulge their "corruption" and "residence" while the Jinn King Fiqitush gave Solomon a recipe for curing the ailments associated with each Jinn as they confessed their transgressions.

Qarīn

A related belief is that every person is assigned one's own special jinni, as a counterpart in the spiritual realm to the person in humans realm, also called a qarīn, and if the qarin is evil it could whisper to people's souls and tell them to submit to evil desires. The notion of a qarin is not universally accepted among all Muslims, but it is generally accepted that Shayṭān whispers in human minds, and he is assigned to each human being.

In a hadith recorded by Muslim ibn al-Hajjaj, the companion Abdullah, son of Masud reported: 'The Prophet Muhammad said: 'There is not one of you who does not have a jinnī appointed to be his constant companion (qarīn).' They said, 'And you too, O Messenger of Allah?' He said, 'Me too, but Allah has helped me and he has submitted, so that he only helps me to do good.'

In Muslim cultures

A manuscript of the One Thousand and One Nights

The stories of the jinn can be found in various Muslim cultures around the world. In Sindh the concept of the Jinni was introduced during the Abbasid Era and has become a common part of the local folklore which also includes stories of both male jinn called "jinn" and female jinn called "jiniri". Folk stories of female jinn include stories such as the Jejhal Jiniri.

Other acclaimed stories of the jinn can be found in the One Thousand and One Nights story of "The Fisherman and the Jinni"; more than three different types of jinn are described in the story of Ma‘ruf the Cobbler; two jinn help young Aladdin in the story of Aladdin and the Wonderful Lamp; as Ḥasan Badr al-Dīn weeps over the grave of his father until sleep overcomes him, and he is awoken by a large group of sympathetic jinn in the Tale of ‘Alī Nūr al-Dīn and his son Badr ad-Dīn Ḥasan. In some stories, jinn are credited with the ability of instantaneous travel (from China to Morocco in a single instant); in others, they need to fly from one place to another, though quite fast (From Baghdad to Cairo in a few hours). Nevertheless, jinn figments from such stories are generally considered to be fictional, while jinn are considered to be part of the concrete world.

During the Rwandan genocide, both Hutus and Tutsis avoided searching local Rwandan Muslim neighborhoods because they widely believed the myth that local Muslims and Mosques were protected by the power of Islamic magic and the efficacious jinn. In Cyangugu, arsonists ran away instead of destroying the mosque because they believed that jinn were guarding the mosque and they feared their wrath.

Other cultures


In Guanche mythology from Tenerife in the Canary Islands, there existed the belief in beings that were similar to genies, such as the maxios or dioses paredros ('attendant gods', domestic and nature spirits) and tibicenas (evil genies), as well as the demon Guayota (aboriginal god of evil) that, like the Arabic Iblīs, is sometimes identified with a genie. The Guanches were the Berber autochthones of the Canary Islands.

Besides angels, Jewish lore notices other types of supernatural creatures including Shedim, which are akin to the islamic concept of Jinn. They are said to eat, drink, procreate and die, are also mostly invisible and in some accounts, they inhabited the earth before mankind until human beings replaced them, similar to the Jinn in Islam. In addition the Shedim are also mentioned helping Solomon building the first temple. Their king Asmodeus appears both in islamic lore and in the Talmud as a rebel against Solomon.

The reality of Jadu/Sihr and Jinn in Islām

Source Text

Question:

What does sharia says about jadu (black magic) and Jinnat, whereby it is prevailing in our society and families are really in deep troubles and strongly trying to follow Taweez from maulanas coming from more specially India/Pakistan etc. They ask us to open a page from Qur’aan shareef, that he will translate and will say something about our problems. Recently a wife was told few very bad things happening to her in the presence of a husband and on hearing all sort of things, a husband was grossly unhappy and they both had hot tempered arguments.

Now I am requesting for more knowledge and guidance over this matter.

Secondly is it permissible to engage such treatment of taawiz for some body in the family without his/her permission and knowledge.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The presence of Jādū/Sihr (black magic) and Jinn is undoubtedly common in the world. It cannot be entirely negated and overlooked because the Qur’ān and Ahādīth also to allude to the different aspects regarding this. Further, the precautionary measures to be adopted against the evils of these aspects and the cure for those who have been afflicted have also been mentioned in the Qur’ān and Ahādīth.

As far as Sihr (black magic) is concerned, Rasulullāh Sallallāhu Alayhi Wa Sallam was also afflicted by this. A Jew by the name of Labīd Ibn A’sam carried out black magic on him by tying eleven knots in a few strands of his sacred hair and placing it under a rock in an unused well. This affected Rasulullāh Sallallāhu Alayhi Wa Sallam in such a way that it created uncertainty in his mind as to whether he had done a certain action or not. Allāh informed him through revelation of this Sihr (black magic).

As far as the Jinn are concerned, they are one of the Divine creations of Allāh. They, like human beings, have a physical form, intellect and senses, but are hidden from the human eye. The existence of Jinn is established by conclusive and incontestable evidence in the Qur’ān and Sunnah.

Allāh says in the Qur’ān:

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ صَلْصَالٍ مِنْ حَمَإٍ مَسْنُونٍ. وَالْجَانَّ خَلَقْنَاهُ مِنْ قَبْلُ مِنْ نَارِ السَّمُومِ

“And certainly We have created mankind from sounding clay made of decayed mud. As for Jinn, We had created them earlier from the fire of the scorching wind.”

The creation of Jinn was well before that of humankind and they had wreaked havoc in the earth right from the beginning. Allāh alludes to this in the Qur’ān:

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ

“Remember when your lord said to the angels, ‘I am going to create a deputy on the earth.’ They said, ‘Will You create there one who will spread disorder on the earth and cause bloodshed, while we proclaim Your purity along with your praise, and sanctify your name?’”

This was after the angels had witnessed the mischief of the Jinn on earth. However, just as humans, Allāh has created Jinn for his obedience and subservience. Allāh says:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُون ِ

“And I have not created Jinn and human beings except that they worship me.”

However, as is the case with humankind, there are those that are obedient to Allāh and those that are disobedient. It is these disobedient ones that cause mischief in on earth. They have the potential of harming humans. However, one should not be fearful of Jinn. It is the fear that people have of them that gives them the courage to cause mischief and harm. The people of Arabia would live in great fear of these Jinn before the advent of Islām. It was customary in the days of ignorance that when people halted in a jungle or valley in the course of a journey, they uttered the following words, believing that the leader of the valley (a Jinn) would protect them:

“I seek refuge in the leader of this valley from the foolish mischief-makers of his nation.”

Allāh discusses this in the Qur’ān:

وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا

“And some individuals of the humans would seek refuge in some individuals of the Jinn, and thus they (humans) increased their (Jinn’s) mischief.”

Islām distances itself from such a level of fear and belief in the Jinn that they are superior to humans and humans should remain fearful of them. The mischief and evils of Jinn cannot be negated. However, it is inappropriate to attribute every unusual occurrence, illness and difficulty to the Jinn.

Sihr (black magic) and the Jinn are most definitely effective. However, it should be noted that every illness, discomfort and calamity cannot attributed on Sihr (black magic) as is the common practice of people nowadays. It should be born in mind that whilst Sihr (black magic) is effective in nature, it is not as common as people consider it to be. Often people afflicted with medical issues tend to turn towards an Aamil, totally neglecting the medical aspect. It is incumbent that one exhausts all medical treatment before turning towards ascertaining whether it is the effect of Sihr (black magic) or not.

Furthermore, the practice of curing people of the effects of Sihr (blackmagic) has become a commercial practice and many incompetent Aamils have taken up the practice. Hence, one should be wary of the legitimacy of the Aamils as they tend to untruthfully diagnose people with having effects of Sihr (black magic), in the process accusing others of having carried out the Sihr (black magic). This often causes animosity and disputes amongst close families.

In curing oneself, one is not bound to engage an Aamil to do so. Shari’ah has educated us on a number of practices that one may adopt on his own in trying to alleviate Sihr (black magic). The following are methods that one may adopt:

Recitation of Surah Falaq and Surah Nās, blowing on the hands and thereafter rubbing them on oneself. Nabi Sallallāhu Alayhi Wa Sallam would do this during illness and before retiring to bed.

These Surahs were revealed as a cure after the Jew, Labīd Ibn A’sam, had bewitched Rasulullāh Sallallāhu Alayhi Wa Sallam.

Hadhrat Ā’isha Radhi Allāhu ‘Anhā narrates that whenever the Rasulullāh Sallallāhu Alayhi Wa Sallam would become ill, he would recite the Mu’awwizat (Surah al-Falaq and Surah an-Nas) and blow over himself. When his illness was aggravated, I used to recite these two Surahs (and blow my breath) over him and make him rub his body with his own hand, for its blessings.”

Recitation of the first three verses of Surah Mu’min/Ghafir and Āyat-ul-Kursī every morning and evening.

3. The reading of the Manzil (by Hadhrat Maulānā Muhammad Zakariyyā Kandhalwī)has proven to be extremely effective for protection against the evil influence of Jinn, Sihr (black magic), and other evils. It contains only verses of the Qur’an.

Allāh Ta’ala says in the Qur’ān:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَّرَحْمَةٌ لِّلْمُؤْمِنِيْنَ.

“And We have revealed in the Qur’ān that which is a cure and mercy for the believers.”

5. Recitation of the following du’ās prescribed in the Ahādīth:

Read three times every morning and evening:

بِاسْمِ اللَّهِ الَّذِيْ لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلا فِي السَّماءِ وَهُوَ السَّمِيعُ العَلِيْم

Transliteration: “Bismillahi-lladhi La Yadhurru Ma’asmihi Shay’un Fil Ardhi Wa La Fis-Samaa’i Wa Huwas-Samee’-ul-‘Aleem.”

Translation: “In the name of Allāh with virtue of whose name nothing in the earth nor the skies can harm. He is the ever-hearing and most knowledgeable.”

Read every morning and evening:

أَعُوْذُ بِكَلِمَاتِ اللهِ التاَّمَّاتِ مِنْ شَرِّ مَا خَلَقَ

Transliteration: “A’uudhu Bikalimaatillahi-ttammaati Min Sharri Mā Khalaq.”

Translation: “I seek protection of Allāh’s perfect words from every evil that He has created.”

The eating of Ajwah dates has also been prescribed in the Hadīth. Rasulullāh Sallallāhu Alayhi Wa Sallam said, “One who eats seven ‘Ajwah dates in the morning shall not be harmed that day by any poison or Sihr (magic).”

7. The famous Tabi’ī, Ka’b al-Ahbār Radhi Allāhu ‘Anhu mentions, “Had it not been for a few phrases that I recite (regularly), the Jews would have turned me into a donkey (through black magic). He was asked, “What are these phrases?” He replied:

أَعُوذُ بِوَجْهِ اللهِ الْعَظِيمِ. الَّذِي لَيْسَ شَيْءٌ أَعْظَمَ مِنْهُ. وَبِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لاَ يُجَاوِزُهُنَّ بَرٌّ وَلاَ فَاجِرٌ. وَبِأَسْمَاءِ اللهِ الْحُسْنَى كُلِّهَا. مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمُ. مِنْ شَرِّ مَا خَلَقَ وَبَرَأَ وَذَرَأَ.

Transliteration: “A’uuzu bi wajhillāh al-Adhīm alladhi laysa shay’un a’dhamu minhu wa bi kalimatillāh at-tammaati allati la yujawizuhunna barrun wa la faajir wa bi asmaa-illāh al-husnaa kullihaa ma alimtu minha wa ma lam a’lam min sharri ma khalaqa wa bara’a wa dhara’a.”

Translation: “I seek the protection of Allāh the Great; He, than whom there is nothing greater. And I seek the protection of the perfect words of Allāh which no man, virtuous or evil, can even transcend; and I seek the protection of all the beautiful names of Allāh, those of them which I know and those which I do not know, from the evil of everything He (Allāh) created, to which He has given existence, and which He has spread (over the earth).”

8. The wearing of a Ta’weez (amulet) that contains Āyāt of the Qur’ān or the names of Allāh or a du’ā mentioned in the Hadīth. However, the Āyāt of the Qur’ān and those du’ās that are mentioned in the Ahādith are more effective and beneficial than the wearing of a Ta’weez.

Whilst at times it may be necessary to employ the services of a Aamil, it should be ascertained that he is reliable, competent and he abides to Shari’ah in his practice of curing people. In such times of moral corruption, there are many Aamils who are unconcerned of maintaining Shar’ī practices in their work.

Shari’ah has given permission of engaging in treatment through Ruqyah – which is one of the most common ways Aamils adopt in curing the afflicted. Ruqyah refers to the recitation of verses or words followed by blowing on a person. Ruqyah is permissible with the following conditions:

No such words are recited which constitute Kufr or witchcraft.
It is in a language that is generally understood by the people. It is preferable to recite in Arabic, specifically verses of the Qur’ān, du’ās from the Ahādīth and the attributes of Allāh.
One has faith that the Ruqyah in itself is not effective but Allāh has placed the effect of curing in it.

As far as engaging in the treatment of a family member without his consent is concerned, it is not advisable to do so as it may lead to unwanted problems and quarrels in the family. The concerned family member should be advised, firstly, to undergo medical treatment and if that fails, then he/she should be advised to try any of the abovementioned methods of treatment.

And Allah Ta’āla Knows Best

Nabeel Valli

Student Darul Iftaa
Lusaka, Zambia

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net

الحجر: 26 – 27

البقرة: 30

الذاريات: 56

الجن: 6

سنن أبي داود، 689 (مكتبة رشيدية)

حدَّثنا قُتيبةُ بنُ سعيدِ ويزيدُ بنُ خالدِ بنُ عبد الله بن مَوهَب الهَمْدَانيُّ، قالا: حدَّثنا المفضلُ -يعنيان ابنَ فَضالةَ- عن عُقيل، عن ابنِ شهاب، عن عُروة

عن عائشة: أن النبي -صلى الله عليه وسلم- كانَ إذا أوى إلى فِراشه كُلَّ ليلةٍ جمع كفَّيهِ، ثئم نَفَثَ فيهما، وقرأ فيهما،: {قُلْ هُوَ اللَّهُ أَحَدٌ}، و {قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ}، و {قُلْ أَعُوذُ بِرَبِّ النَّاسِ}، ثم يمسحُ بهما ما استطاعَ

سنن أبي داود، 206 (مكتبة رشيدية)

حدَّثنا عبد الله بن محمد النُّفيليُّ، حدَّثنا محمدُ بن سلمة، عن محمد بن إسحاق، عن سعيد بن أبي سعيد المقبري، عن أبيه

عن عُقبةَ بن عامر قال: بينا أنا أسيرُ معَ رسول الله – صلَّى الله عليه وسلم – بين الجُحفَة والأبواء، إذ غَشِيَتْنا رِيح وظُلمة شديدة، فجعل رسولُ الله – صلَّى الله عليه وسلم – يتعوذ بـ {قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ} و {قُلْ أَعُوذُ بِرَبِّ النَّاسِ} ويقول: “يا عُقبةُ، تعوذ بهما، فما تَعَوذَ متعوذ بمثلهما” قال: وسمعتُه يؤمُّنا بهما في الصلاة

صحيح البخاري (8/638) [دار البشائر الإسلامية]

حدثني حبان، أخبرنا عبد الله، أخبرنا يونس، عن ابن شهاب، قال: أخبرني عروة، أن عائشة، رضي الله عنها، أخبرته: «أن رسول الله صلى الله عليه وسلم كان إذا اشتكى نفث على نفسه بالمعوذات، ومسح عنه بيده، فلما اشتكى وجعه الذي توفي فيه، طفقت أنفث على نفسه بالمعوذات التي كان ينفث، وأمسح بيد النبي صلى الله عليه وسلم عنه»

سنن الترمذي ت بشار (5/ 149) [الرسالة العالمية]

حَدَّثَنَا يَحْيَى بْنُ الْمُغِيرَةِ أَبُو سَلَمَةَ الْمَخْزُومِيُّ الْمَدِينِيُّ، قَالَ: حَدَّثَنَا ابْنُ أَبِي فُدَيْكٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ الْمُلَيْكِيِّ، عَنْ زُرَارَةَ بْنِ مُصْعَبٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ قَرَأَ حم الْمُؤْمِنَ إِلَى {إِلَيْهِ الْمَصِيرُ} وَآيَةَ الكُرْسِيِّ حِينَ يُصْبِحُ حُفِظَ بِهِمَا حَتَّى يُمْسِيَ، وَمَنْ قَرَأَهُمَا حِينَ يُمْسِي حُفِظَ بِهِمَا حَتَّى يُصْبِحَ.

صحيح البخاري (5/51) [دار البشائر الإسلامية]

وقال عثمان بن الهيثم أبو عمرو، حدثنا عوف، عن محمد بن سيرين، عن أبي هريرة رضي الله عنه، قال: وكلني رسول الله صلى الله عليه وسلم بحفظ زكاة رمضان، فأتاني آت فجعل يحثو من الطعام فأخذته، وقلت: والله لأرفعنك إلى رسول الله صلى الله عليه وسلم، قال: إني محتاج، وعلي عيال ولي حاجة شديدة، قال: فخليت عنه، فأصبحت، فقال النبي صلى الله عليه وسلم: «يا أبا هريرة، ما فعل أسيرك البارحة»، قال: قلت: يا رسول الله، شكا حاجة شديدة، وعيالا، فرحمته، فخليت سبيله، قال: «أما إنه قد كذبك، وسيعود»، فعرفت أنه سيعود، لقول رسول الله صلى الله عليه وسلم إنه سيعود، فرصدته، فجاء يحثو من الطعام، فأخذته، فقلت: لأرفعنك إلى رسول الله صلى الله عليه وسلم، قال: دعني فإني محتاج وعلي عيال، لا أعود، فرحمته، فخليت سبيله، فأصبحت، فقال لي رسول الله صلى الله عليه وسلم: «يا أبا هريرة، ما فعل أسيرك»، قلت: يا رسول الله شكا حاجة شديدة، وعيالا، فرحمته، فخليت سبيله، قال: «أما إنه قد كذبك وسيعود»، فرصدته الثالثة، فجاء يحثو من الطعام، فأخذته، فقلت: لأرفعنك إلى رسول الله، وهذا آخر ثلاث مرات، أنك تزعم لا تعود، ثم تعود قال: دعني أعلمك كلمات ينفعك الله بها، قلت: ما هو؟ قال: إذا أويت إلى فراشك، فاقرأ آية الكرسي: {الله لا إله إلا هو الحي القيوم} [البقرة: 255]، حتى تختم الآية، فإنك لن يزال عليك من الله حافظ، ولا يقربنك شيطان حتى تصبح، فخليت سبيله، فأصبحت فقال لي رسول الله صلى الله عليه وسلم: «ما فعل أسيرك البارحة»، قلت: يا رسول الله، زعم أنه يعلمني كلمات ينفعني الله بها، فخليت سبيله، قال: «ما هي»، قلت: قال لي: إذا أويت إلى فراشك فاقرأ آية الكرسي من أولها حتى تختم الآية: {الله لا إله إلا هو الحي القيوم} [البقرة: 255]، وقال لي: لن يزال عليك من الله حافظ، ولا يقربك شيطان حتى تصبح – وكانوا أحرص شيء على الخير – فقال النبي صلى الله عليه وسلم: «أما إنه قد صدقك وهو كذوب، تعلم من تخاطب منذ ثلاث ليال يا أبا هريرة»، قال: لا، قال: «ذاك شيطان»

سورة بني إسرائيل: ٨٢

جامع الترمذي ، ج6 ، 17 [الرسالة العالمية]

جامع الترمذي ، ج6 ، 60 [الرسالة العالمية]

سنن أبي داود ت، 541 (مكتبة رشيدية)

حدَّثنا عثمانُ بنُ أبي شيبة، حدَّثنا أبو أسامةَ، حدَّثنا هاشمُ بنُ هاشمٍ، عن عامرِ بنِ سعْد بنِ أبي وقاص عن أبيه، عنِ النبيِّ – صلَّى الله عليه وسلم -، قال: “مَن تَصَبَّح سَبْعَ تَمَرَاتِ عَجْوةٍ، لم يَضُرَّهُ ذلك اليومَ سُمٌّ ولا سِحْرٌ”

موطأ مالك ت الأعظمي

مَالِكٌ، عَنْ سُمَيٍّ مَوْلَى أَبِي بَكْرٍ، عَنِ الْقَعْقَاعِ بْنِ حَكِيمٍ؛ أَنَّ كَعْبَ الْأَحْبَارِ قَالَ: لَوْلاَ كَلِمَاتٌ أَقُولُهُنَّ لَجَعَلَتْنِي يَهُودُ حِمَاراً. فَقِيلَ لَهُ: وَمَا هُنَّ؟ فَقَالَ: أَعُوذُ بِوَجْهِ اللهِ الْعَظِيمِ. الَّذِي لَيْسَ شَيْءٌ أَعْظَمَ مِنْهُ. وَبِكَلِمَاتِ اللهِ التَّامَّاتِ الَّتِي لاَ يُجَاوِزُهُنَّ بَرٌّ وَلاَ فَاجِرٌ. وَبِأَسْمَاءِ اللهِ الْحُسْنَى كُلِّهَا. مَا عَلِمْتُ مِنْهَا وَمَا لَمْ أَعْلَمُ. مِنْ شَرِّ مَا خَلَقَ وَبَرَأَ وَذَرَأَ.

الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 363) [سعيد]

أَقُولُ: الَّذِي رَأَيْته فِي الْمُجْتَبَى التَّمِيمَةُ الْمَكْرُوهَةُ مَا كَانَ بِغَيْرِ الْقُرْآنِ، وَقِيلَ: هِيَ الْخَرَزَةُ الَّتِي تُعَلِّقُهَا الْجَاهِلِيَّةُ اهـ فَلْتُرَاجَعْ نُسْخَةٌ أُخْرَى. وَفِي الْمُغْرِبِ وَبَعْضُهُمْ يَتَوَهَّمُ أَنَّ الْمُعَاذَاتِ هِيَ التَّمَائِمُ وَلَيْسَ كَذَلِكَ إنَّمَا التَّمِيمَةُ الْخَرَزَةُ، وَلَا بَأْسَ بِالْمُعَاذَاتِ إذَا كُتِبَ فِيهَا الْقُرْآنُ، أَوْ أَسْمَاءُ اللَّهِ تَعَالَى،

السنن الكبرى للبيهقي (9/ 590)

أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، وَأَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو قَالَا: ثنا أَبُو الْعَبَّاسِ، ثنا هَارُونُ، ثنا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنْ شُعْبَةَ، عَنْ قَتَادَةَ، عَنْ وَاقِعِ بْنِ سَحْبَانَ، عَنْ أَسِيرِ بْنِ جَابِرٍ، قَالَ: قَالَ عَبْدُ اللهِ رَضِيَ اللهُ عَنْهُ: مَنْ تَعَلَّقَ شَيْئًا وُكِلَ إِلَيْهِقَالَ: وَحَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ , عَنْ جَرِيرِ بْنِ حَازِمٍ قَالَ: سَمِعْتُ الْحَسَنَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” مَنْ تَعَلَّقَ شَيْئًا وُكِلَ إِلَيْهِ. قَالَ: وَحَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ , عَنْ شُعْبَةَ , عَنِ الْحَجَّاجِ , عَنْ فُضَيْلٍ , أَنَّ سَعِيدَ بْنَ جُبَيْرٍ كَانَ يَكْتُبُ لِابْنِهِ الْمُعَاذَةَ. قَالَ: وَسَأَلْتُ عَطَاءً فَقَالَ: مَا كُنَّا نَكْرَهُهَا إِلَّا شَيْئًا جَاءَنَا مِنْ قِبَلِكُمْ

السنن الكبرى للبيهقي (9/ 590)

19612 – أَخْبَرَنَا أَبُو زَكَرِيَّا بْنُ أَبِي إِسْحَاقَ، وَأَبُو بَكْرِ بْنُ الْحَسَنِ قَالَا: ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ، ثنا بَحْرُ بْنُ نَصْرٍ، ثنا ابْنُ وَهْبٍ، أَخْبَرَنِي نَافِعُ بْنُ يَزِيدَ، أَنَّهُ سَأَلَ يَحْيَى بْنَ سَعِيدٍ عَنِ الرُّقَى وَتَعْلِيقِ الْكُتُبِ، فَقَالَ: كَانَ سَعِيدُ بْنُ الْمُسَيِّبِ يَأْمُرُ بِتَعْلِيقِ الْقُرْآنِ وَقَالَ: لَا بَأْسَ بِهِ.

الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 363)، [سعيد]

(قَوْلُهُ التَّمِيمَةُ الْمَكْرُوهَةُ) أَقُولُ: الَّذِي رَأَيْته فِي الْمُجْتَبَى التَّمِيمَةُ الْمَكْرُوهَةُ مَا كَانَ بِغَيْرِ الْقُرْآنِ، وَقِيلَ: هِيَ الْخَرَزَةُ الَّتِي تُعَلِّقُهَا الْجَاهِلِيَّةُ اهـ فَلْتُرَاجَعْ نُسْخَةٌ أُخْرَى. وَفِي الْمُغْرِبِ وَبَعْضُهُمْ يَتَوَهَّمُ أَنَّ الْمُعَاذَاتِ هِيَ التَّمَائِمُ وَلَيْسَ كَذَلِكَ إنَّمَا التَّمِيمَةُ الْخَرَزَةُ، وَلَا بَأْسَ بِالْمُعَاذَاتِ إذَا كُتِبَ فِيهَا الْقُرْآنُ، أَوْ أَسْمَاءُ اللَّهِ تَعَالَى، وَيُقَالُ رَقَاهُ الرَّاقِي رَقْيًا وَرُقْيَةً إذَا عَوَّذَهُ وَنَفَثَ فِي عُوذَتِهِ قَالُوا: إنَّمَا تُكْرَهُ الْعُوذَةُ إذَا كَانَتْ بِغَيْرِ لِسَانِ الْعَرَبِ، وَلَا يُدْرَى مَا هُوَ وَلَعَلَّهُ يَدْخُلُهُ سِحْرٌ أَوْ كُفْرٌ أَوْ غَيْرُ ذَلِكَ، وَأَمَّا مَا كَانَ مِنْ الْقُرْآنِ أَوْ شَيْءٍ مِنْ الدَّعَوَاتِ فَلَا بَأْسَ بِهِ اهـ

فتح الباري لابن حجر (10/ 220)، [دار الحديث]

وَقَدْ أَجْمَعَ الْعُلَمَاءُ عَلَى جَوَازِ الرُّقَى عِنْدَ اجْتِمَاعِ ثَلَاثَةِ شُرُوطٍ أَنْ يَكُونَ بِكَلَامِ اللَّهِ تَعَالَى أَوْ بِأَسْمَائِهِ وَصِفَاتِهِ وَبِاللِّسَانِ الْعَرَبِيِّ أَوْ بِمَا يُعْرَفُ مَعْنَاهُ مِنْ غَيْرِهِ وَأَنْ يُعْتَقَدَ أَنَّ الرُّقْيَةَ لَا تُؤَثِّرُ بِذَاتِهَا بَلْ بِذَاتِ اللَّهِ تَعَالَى وَاخْتَلَفُوا فِي كَوْنِهَا شَرْطًا وَالرَّاجِحُ أَنَّهُ لَا بُدَّ مِنَ اعْتِبَارِ الشُّرُوطِ الْمَذْكُورَةِ فَفِي صَحِيحِ مُسْلِمٍ مِنْ حَدِيثِ عَوْفِ بْنِ مَالِكٍ قَالَ كُنَّا نَرْقِي فِي الْجَاهِلِيَّةِ فَقُلْنَا يَا رَسُولَ اللَّهِ كَيْفَ تَرَى فِي ذَلِكَ فَقَالَ اعْرِضُوا عَلَيَّ رُقَاكُمْ لَا بَأْسَ بِالرُّقَى مَا لَمْ يَكُنْ فِيهِ شِرْكٌ وَلَهُ مِنْ حَدِيثِ جَابِرٍ نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ الرُّقَى فَجَاءَ آلُ عَمْرِو بْنِ حَزْمٍ فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّهُ كَانَتْ عِنْدَنَا رُقْيَةٌ نَرْقِي بِهَا مِنَ الْعَقْرَبِ قَالَ فَعَرَضُوا عَلَيْهِ فَقَالَ مَا أَرَى بَأْسًا مَنِ اسْتَطَاعَ أَنْ يَنْفَعَ أَخَاهُ فَلْيَنْفَعْهُ وَقَدْ تَمَسَّكَ قَوْمٌ بِهَذَا الْعُمُومِ فَأَجَازُوا كُلَّ رُقْيَةٍ جُرِّبَتْ مَنْفَعَتُهَا وَلَوْ لَمْ يُعْقَلْ مَعْنَاهَا لَكِنْ دَلَّ حَدِيثُ عَوْفٍ أَنَّهُ مَهْمَا كَانَ مِنَ الرُّقَى يُؤَدِّي إِلَى الشِّرْكِ يُمْنَعُ وَمَا لَا يُعْقَلُ مَعْنَاهُ لَا يُؤْمَنُ أَنْ يُؤَدِّيَ إِلَى الشِّرْكِ فَيَمْتَنِعُ احْتِيَاطًا وَالشَّرْطُ الْآخِرُ لَا بُدَّ مِنْهُ

أحسن الفتاوى، 6/255 ، (سعيد)

فتاوى محمودية، 20/54 ، (فاروقية)