Making Dua Against the Sahir

One of the worse illnesses to befall someone is the illness of sihr, especially when possessing jinn are involved, and that is because it affects your worship of Allah and anything that affects your sole purpose of creation in this world is evil.

I always receive questions where patients ask me concerning the sahir and making dua against him or her.

I would strongly recommend patients to make dua against those evil sahirs who have oppressed them with sihr. I also suggest that they should make the dua conditional so as not to harm those sahirs who are family members or close friends or Muslims that did the sihr with good intentions since it is possible for a mother to do sihr on her son so that he falls in love with his wife. Having said that, we must remember there is NO such thing as good sihr. ALL SIHR IS EVIL. Sadly some Muslims have been taught that some sihr is good and that’s why they wear a taweez or request sihr or actually do sihr on themselves or on others…..may Allah save us!

Considering what have said, your dua should be something like:

“O Allah cure me from sihr and destroy the sahir unless he thought he was doing good towards me”

You should NOT go to extremes in the dua where you start making dua against the sahir’s young children or babies, etc.

This dua should be done whenever you are in sadjah and at the times when dua is accepted. You should know as a patient that you have been oppressed with sihr and so when an oppressed person makes dua to Allah there is no barrier, as we know from the well known hadith.

The evidence for all of the above is in the fatwa below which is taken from:

https://islamqa.info/en/71152

It is permissible for the one who has been wronged to pray against the one who has wronged him, but it is not permissible for him to transgress in his du’aa’.

Allaah has granted a concession to the one who has been wronged, allowing him to settle scores with the one who wronged him in this world; that is allowed only to an extent commensurate with the original wrong, with no transgression, overstepping the mark or wrongdoing.

Allaah says (interpretation of the meaning):

“Allaah does not like that the evil should be uttered in public except by him who has been wronged. And Allaah is Ever All‑Hearer, All‑Knower”

[al-Nisa’ 4:147]

Ibn Katheer said in al-Tafseer (1/572):

Ibn ‘Abbaas said concerning this verse:

Allaah does not like anyone to pray against anyone else, except if he has been wronged, in which case He has granted a concession allowing him to pray against the one who wronged him. That is the words “except by him who has been wronged”. But if he bears it with patience that is better for him. End quote.

Allaah says (interpretation of the meaning):

“And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.

“The way (of blame) is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment”

[al-Shoora 42:41-42] 

“And those who, when an oppressive wrong is done to them, take revenge”

[al-Shoora 42:39]

It was narrated that some of the Sahaabah prayed against those who had wronged them.

A man from among the people of Kufah accused Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) of something of which he was innocent, Sa’d said: “I will pray for three things: O Allaah, if this slave of Yours is lying, and did this to show off, then give him a long life, make him live a life of poverty and expose him to temptations.” After that, the man used to say: “An old man who has been tempted; the du’aa’ of Sa’d affected me.” Narrated by al-Bukhaari, 755; Muslim, 453.

It was narrated from Muhammad ibn Zayd from Sa’eed ibn Zayd (may Allaah be pleased with him) that Arwa (a woman) had a dispute with him concerning part of his house. He said: “Let her have it, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Whoever takes a handspan of land unlawfully, his neck will be encircled with it down the seven earths on the Day of Resurrection.’ O Allaah, if she is lying then make her blind and make her grave in her house.” He said: and I saw her blind, clinging on to the wall, saying, “The du’aa’ of Sa’eed ibn Zayd affected me.” Whilst she was walking in the house, she came to a well that was in the house and fell into it, and it became her grave. Narrated by Muslim, 1610.

Al-Nawawi said in Sharh Muslim, 11/50.

The hadeeth of Sa’eed ibn Zayd (may Allaah be pleased with him) shows that it is permissible to pray against an aggressor or wrongdoer. End quote.

If the one who has been wronged prays against the one who wronged him, he should not go to extremes in that and should not overstep the limits prescribed by Allaah.

The best du’aa’ that the one who has been wronged can say is that which was narrated from the Prophet (peace and blessings of Allaah be upon him):

It was narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say: “O Allaah, make my hearing and my sight strong, and make them my heirs (i.e., keep them strong until I die), and support me against the one who has wronged me, and avenge me.” Narrated by al-Bukhaari in al-Adab al-Mufrad, 1/226; classed as saheeh by al-Albaani in Saheeh al-Adab al-Mufrad.

It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) rarely left a gathering without saying this du’aa’ for his companions: “O Allaah, give us a share of fear of You that will keep us from disobeying You… and grant us revenge over those who have wronged us, and grant us victory over our aggressors.” Narrated by al-Tirmidhi, 3502; classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

CURSING THE SAHIR 

It would be better not to curse the sahir as the evidence points to that:

https://islamqa.info/en/36674

I don’t think patients have to be sad or depressed or disheartened that they can’t curse the sahir because they can make dua against the sahir which could end up killing the sahir and destroying all that he has done. Just look at the above examples of the sahaba and their duas and don’t let the possessing jinn or people stop you from making a sincere dua to Allah that could help you and others and stop the sahir from doing more sihr.

We must remember that the dua of the oppressed Muslim is granted and there is no barrier between it and Allah and that is basically because of the oppression or dhulm of sihr that the patient is directly suffering from.

READING RUQYA ON THE SIHR NETWORK

Allah may cause the jinn to attack the sahir and kill him via your reading of ruqya on the sihr network. This is because the sahir is actually possessed by a jinnee or jinn that help him to actually do the sihr. These jinn in the sahir are the real source of the sihr and help the sahir by activating and setting up sihr networks. When you read your daily ruqya onto that part of the sihr network that is immediately in front of you, your ruqya will travel along the invisible sihr pathway that comes out of your body and then it will affect the rest of the sihr network. You may find that the jinnee in the sahir himself gets affected by your ruqya on the sihr network and then this jinnee itself attacks the sahir because it wants some relief from the ruqya that has been applied to the sihr network. In some cases, this jinnee may kill the sahir. (WE DON’T ASK ANY JINN FOR HELP NOR DO WE REQUEST THEM TO ATTACK THE SAHIR BECAUSE THAT IS SHIRK. If they decide to attack the sahir then that was their decision and not ours).

DON’T MAKE THE INTENTION TO DESTROY THE SAHIR OR TAWEEZ WHILE YOU READ RUQYA ON THE SIHR NETWORK BECAUSE THE SAHIR AND TAWEEZ AREN’T PART OF YOUR SIHR ILLNESS AND THEY ARE AT A DISTANCE

When you read on the sihr network, you should not have the intention to destroy the sahir or taweez or think that you are actually reading ruqya on them because physically, the sahir and the taweez are NOTpart of your sihr network themselves and they themselves are not harming you directly. IT IS THE JINN INSIDE THE SAHIR AND SIHR ENERGY ON THE TAWEEZ THAT IS AFFECTING AND HARMING YOU……and that is what your ruqya affects or hits when you read on the sihr network. The reason you can’t have the intention to read ruqya on the human sahir and physical taweez material is because they are NOT part of the unseen and therefore, they are not part of your sihr network illness or sihr. HOW CAN A HUMAN OR TAWEEZ MATERIAL BE PART OF YOUR SPIRITUAL ILLNESS! Jinn can be part of your sihr illness because they can possess you and are part of the unseen but a human or taweez material can’t be. Humans and taweezes or anything physical can never be a part of our spiritual illnesses because the definition of a spiritual illness is that it is ‘unseen’, ‘not physical’ and that it ‘reacts to ruqya’ and obviously a human, taweez material or anything physical don’t have these three characteristics.

Ruqya is only diagnosis and treatment, and therefore you cannot make the intention ‘destroy the sahir’ and add it to your ruqya treatment intentions because this intention itself is neither diagnosis or treatment and that is because the sahir is not a disease. How can a human be a disease that you are suffering from!

The other reason you can’t have the intention to read on the sahir or taweez is because they are not physically in front of you and that they are at a distance. Reading on people or things from a distance is a bidah. 

The jinnee in the sahir and the sihr energy on the taweez are at a distance but they are connected to you via an invisble sihr pathway. The jinn in the sahir and the sihr on the taweez are actually harming and affecting you and therefore they are part of your sihr illness. Whereas the sahir himself and the taweez material are not directly connected to you and they are not part of your sihr illness because humans and physical materials can never be part your spiritual illnesses.

Reading ruqya onto the invisible sihr pathway which is part of the sihr network and that is in front of the patient is similar to when a raqi reads ruqya onto a taweez and affects distant jinn and sihr in the patient. The raqi is actually reading on a part of the sihr network but he may call it by another name. The reality is that the action of the raqi and what I tell patients to do is the same but in reverse or in the opposite direction. The raqi is actually reading on the sihr network around the taweez to disconnect taweez from the patient. Whereas, I tell patients to read on the sihr network, that is around and coming out their bodies, to disconnect their bodies from the sihr on the taweez. If we accept what the raqi does then you have to accept what I did and tell my patients to do.

For more information on why it is allowed to read on the sihr network: Reading on the Sihr Network isn’t a Bidah

YOUR INTENTIONS FOR RUQYA TREATMENT ON THE SIHR NETWORK: DEFINING THE SIHR NETWORK

Considering what we have mentioned above, when you read ruqya on yourself to destroy the sihr network, you should make the intention to ‘destroy sihr network’, which includes all of those parts of the sihr that are outside of your body and they are:

1. The invisible sihr pathway that is just outside of your body and connects your sihr in your body to the sihr on the taweez.

2. The invisible sihr pathway that connects the sihr on the taweez to the sihr jinn in the sahir.

3. The sihr force or energy that is on or covers the taweez.

4. The sihr jinn inside the sahir’s body.

5. Any other sihr that affects you and is outside of your body and is directly or indirectly connected to your sihr in your body.

As you can see from the above definition, the sihr network is: WHATEVER of your sihr illness that is outside of your body.

You should have the above definition of the sihr network in your understanding, when you read ruqya treatment on the sihr network. You will direct your ruqya treatment onto the invisible sihr pathway(s) that is in front of you and then the ruqya treatment will travel from there and affect the rest of the sihr network. You just need to make the intention to destroy the sihr network and leave the rest to Allah. There is no need to know exactly where the invisible sihr pathway comes out of your body.

CONCLUSION 

It might be that Allah accepts your dua against the sahir and he dies because of it. Many evil people have ended up dead because of the sincere dua of an oppressed Muslim.

I used to make regular dua against the sahir and then I followed it up with reading on the sihr network. Eventually, it seems the sahir died. I believe he was killed by his own jinn. Now, I am trying to get patients to do the same.

All of what we have mentioned, highlights the importance of making regular dua against the sahir and reading ruqya on the sihr network.