قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ مِن شَرِّ مَا خَلَقَ وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ قُلْ أَعُوذُ بِرَبِّ النَّاسِ مَلِكِ النَّاسِ إِلَهِ النَّاسِ مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ مِنَ الْجِنَّةِ وَ النَّاسِ

Prophet’s guidance on treating sorcery ~ Magic

Ibn Al-Qayyam was a blessing for this Ummah, he lived for 60 years but had an experience of 1,000 years, whatever he wrote are valuable words; which have a depth that very few people understand. Among all texts on SEHR ~ Magic, what Ibn Al-Qayyam wrote is the best & below is the translation from his book زاد المعاد

فَصْلٌ فِي هَدْيِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي عِلَاجِ السِّحْرِ الَّذِي سَحَرَتْهُ الْيَهُودُ بِهِ

Prophet’s (صلى الله عليه وسلم) Guidance on Treating the Magic that the Jews Cast Upon Him

Some people have denied the incident of the Prophet صلى الله عليه وسلم being affected by magic, claiming that such a thing is impossible for him. They regarded it as a deficiency and a flaw, but their assumption is incorrect. Being affected by magic is of the same nature as the ailments and pains that the Prophet صلى الله عليه وسلم used to experience. Magic ~ سحر is simply another form of illness, and his being afflicted by it is akin to his being harmed by poison; there is no difference between the two.

وقد ثبت فى "الصحيحين" عن عائشة رضى الله عنها، أنها قالت: "سُحِرَ رسولُ الله صلى الله عليه وسلم حتى إنْ كان لَيُخَيَّلُ إليه أنه يأتى نِساءه، ولم يَأتِهِنَّ"، وذلك أشدُّ ما يكون مِن السِّحر (أخرجه البخاري في الطب، ومسلم في باب السحر)

It has been authentically reported in both Sahih Al-Bukhari and Sahih Muslim from Aishah Radi Allaho Anha, who said that Prophet Muhammad صلى الله عليه وسلم was affected by magic; until it seemed to him that he was approaching his wives, but in reality, he was not. This is the most severe form of magic.

Al-Qadi Iyad said: "Magic is an illness, a condition that can affect anyone, including Prophet Muhammad صلى الله عليه وسلم, just as other illnesses do. It does not undermine his prophethood or his truthfulness, as the evidence and consensus affirm his protection from such things in matters of faith and revelation. The illusion that he performed certain actions while he had not is something that pertains to his worldly life, not his prophethood. His mission was not related to worldly matters, he was subject to the same vulnerabilities as other human beings. Therefore, it is not far-fetched that he could experience such illusions regarding worldly matters, which would then be cleared up for him."

The purpose here is to discuss the Prophet’s method of treating this condition. There are two types of treatments mentioned for magic:

1. The first and most effective: Extracting and nullifying the magic. It is authentically reported that the Prophet صلى الله عليه وسلم prayed to Allah regarding this matter, and Allah guided him to where the magic was. It was extracted from a well, and it was found to be in a comb, hair strands, and the sheath of a male date palm. Once the magic was removed, the Prophet صلى الله عليه وسلم felt as though he had been freed from shackles. This is one of the most effective treatments for those affected by magic, similar to removing harmful substances from the body through cleansing.

2. The second type of treatment: Cleansing the affected area where the magic ~ سحر has caused harm. Magic can influence the body’s natural balance and stir its humors, disrupting the body's equilibrium. When the effects of magic appear in a specific area of the body, removing the harmful material from that area can be very beneficial.

Abu Ubaid, in his book Gharib al-Hadith, mentioned with his chain of narration from Abdul-Rahman ibn Abi Layla that the Prophet صلى الله عليه وسلم took Hijamah (wet cupping) on his head with a horn when he was afflicted by magic ("afflicted by magic" meant he was under the influence of magic).

This has puzzled some people with limited knowledge, who questioned the relationship between Hijamah and magic, asking how this remedy could be effective for such a condition.

Know that the substance of the magic that afflicted the Prophet صلى الله عليه وسلم targeted one of the faculties in his head, causing him to imagine that he had done things that he had not. This was an influence of the magician on the body’s natural balance, particularly on the blood, which overwhelmed part of his head, altering its natural temperament.

Magic is a combination of the effects of evil spirits and the body's natural reaction to those influences. This form of magic was particularly severe because it affected the specific area to which the magic was directed. Using Hijamah on the affected area—where the body was harmed by magic—was one of the most effective treatments when applied according to proper medical principles.

Some scholars have said that when the Prophet صلى الله عليه وسلم was afflicted by this illness and was imagining that he had done things he had not, he initially thought it was due to an excess of blood or some other material that had affected his brain, causing an imbalance. Hijamah was then used as a highly effective and beneficial treatment. This was before he received divine revelation; informing him, that the cause was magic. When the revelation came, informing him that he had been affected by magic, he switched to the additional remedy, which was to extract and nullify the magic. He prayed to Allah, who guided him to the location of the magic. When it was extracted, he stood up as if released from shackles. The effect of this magic was limited to his body and physical senses, not his mind or heart. That is why, despite feeling that he had approached his wives, he knew it was only an illusion, not reality. Such illusions can happen with certain illnesses. Allah knows the best.

One of the most beneficial treatments for magic is the use of divine remedies, which are in fact the most effective by their nature. Since magic involves the influence of evil, lower spirits, the way to counter its effects is through what opposes and counters them: the recitation of protective supplications, verses from the Quran, and prayers that nullify its effects. The stronger these spiritual remedies are, the more effective they are at countering and undoing the magic.

The stronger and more intense the magic is, the more effective the counter-remedies need to be, just as in a battle between two armies, each equipped with their weapons. Whichever army is stronger will dominate and overpower the other. Similarly, if the heart is filled with faith in Allah, immersed in His remembrance, and fortified by consistent supplications, prayers, and protective recitations, where the heart and tongue are in unison, this is one of the greatest means to prevent the effects of magic. Additionally, it is among the best treatments for magic after it has occurred.

Magicians believe that their magic only affects weak and susceptible hearts, and the souls which are attached to worldly desires. This is why magic often has the greatest effect on women, children, the ignorant, and people living in remote areas—those who have a weaker connection to faith, reliance on Allah, and belief in His Tauheed (oneness). It is also more effective on those who lack the spiritual fortifications of divine prayers and the Prophetic supplications.

In summary, the power of magic primarily targets weak and susceptible hearts that are inclined towards materialistic desires. Magicians claim that the one affected by magic is, in a way, assisting in his own downfall, as his heart is often attached to love of Dunya. This allows the evil spirits to take control of his heart. These evil spirits only take over souls that are predisposed to them, without the protection of divine strength or spiritual defenses. These souls are empty of the strength that would repel such evil, and they lean towards what aligns with these evil spirits. As a result, the magic finds a way into them, and its influence, along with other forms of harm, takes root. And Allah knows the best.