Chapter 27: An-Nushrah: Cure of Magic by Magic, or by Means of Ruqyah, Du’ā and Medicine: Kitāb At-Tawheed of Imām Muhammad Ibn Abdul-Wahhāb

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The term Nushrah has two connotations: 1) it can be seeking a cure from magic by using another type of magic, or 2) it can refer to ruqyah and making duā.

Shaikh Al-Islam Muhammad Ibn ‘Abdul-Wahhāb (may Allah have mercy on him) said:

Chapter (27): What Has Been Narrated Concerning An-Nushrah

Jābir (radiAllahu ‘anhu) reports that the Prophet (salallāhu ‘alaihi wasallam) was asked about an-Nushra so he said, ‘It is from the handiwork of shaytān.’ 

Reported by Ahmad in his Musnad (3/294, no. 14167) with a good chain of narration, and also by Abu Dāwud (3868). (Authenticated by Sheikh al-Albāni in Al-Mishkāt, no. 4553).

Abu Dāwud said that Imām Ahmad was asked concerning it (an-Nushrah) and he said: ‘Abdullah ibn Mas’ood would hate all of it.’

It is reported by Al-Bukhāri from Qatādah who said: “I asked Sa’eed ibn al-Musayyib, ‘A man is afflicted with magic and is unable to have relations with his wife, should we treat him, or should we use nushrah?’ He replied saying, ‘There is no harm in that because it is used with the intent of rectification. So that which benefits is not forbidden.'”

(Bukharī 7/137, in disconnected form but with assertion, and the chain of narration is connected and saheeh as stated by Shaikh Waleed Aali Faryān: “Ibn Jareer At-Tabari connected the isnād in ‘At-Tahdheeb’ and Al-Athram in ‘As-Sunan’ as cited in ‘Taghleeq at-Ta’leeq’ 5/49 with a saheeh isnād.”)

There occurs in a narration from Hasan that he said: “No one removes magic except a magician.”

(Reported by ibn Jarir at-Tabari in At-Tahdheeb as cited Ibn Hajr in Fath al-Bāri 10/233).

Ibn al-Qayyim (rahimahullah) said, “An-Nushra is to remove magic from the person who is afflicted with it, and it is of two types:
a) to remove the magic by a similar type of magic – this is from the handiwork of shaytān and this is what is understood from the speech of al-Hasan. So both the one performing magic as nushrah and the one afflicted by magic have sought nearness to Shaytān with what he loves, so the shaytān removes his magic from the one afflicted with it.
b) Nushrah by way of ruqyah, seeking refuge with Allah (by reciting the last two Surahs), using medicines, by permissible supplications (du’ā) — all of these are allowed.”

(See Zād Al-Ma’ād (4/124, 181) and Ibn Muflih in Al-Ādāb Ash-Shar’iyyah (3/98))


An-Nushra is: “To remove the effects of the magician from the one afflicted with it.” The ‘ulama of the Salaf differed regarding it, from them were those who permitted the nushrah and from them were those who forbade it. As for the ones who permitted it, then it is understood that it is the second type i.e., the nushrah with medicine, ruqyah and supplication. As for the scholars who forbade an-Nushrah, then the intent is the first type of an-Nushrah which uses magic to repel magic. So, if the Nushrah is done using magic then this is not permitted, but if it is done using ruqyah, supplications and medication (such ‘ajwah dates, zamzam, etc), then this is permitted.

From Shaikh Ahmad Ibn Yahyā An-Najmi’s (rahimahullāh) explanation with additions from Abu Khadeejah.

الحمد لله رب العالمين وصلى الله على نبينا محمد وعلى آله وصحبه وسلم


This article was transcribed by Umm Maryam (may Allah reward her) from the classes of Abu Khadeejah ( Please share it with others.

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