It is not permissible to treat witchcraft with witchcraft
Question

                It is permissible to go to a practitioner of witchcraft in order to treat witchcraft (undo a spell)?.
Praise be to Allah.
    It is not permissible to treat witchcraft with witchcraft, 
    rather witchcraft is to be treated by means of the Holy Qur’aan and du’aa’s 
    that have been narrated from the Prophet  (peace and blessings of Allaah 
    be upon him) and permissible remedies. As for witchcraft, it is kufr and 
    apostasy, and puts one beyond the pale of Islam. It is not permissible to 
    engage in it or to go to a practitioner of witchcraft seeking a cure.  The 
    Prophet  (peace and blessings of Allaah be upon him) was asked about 
    al-nashrah, which is undoing a spell or treating witchcraft. He said: “That 
    is the work of the shaytaan.” Narrated by Abu Dawood (3868) and classed as 
    saheeh by al-Albaani.  

    Ibn al-Qayyim said in Fataawa Imam al-Mufteen (p. 207, 
    208): 

    Al-Nashrah means undoing a spell that has been cast, and is 
    of two types: one of which is undoing the spell by means of another spell. 
    This is the one that is the work of the shaytaan, because witchcraft is his 
    work, so the one who does the nashrah and the one for whom it is done draw 
    near to him by means of things that he likes, and so he cancels out what he 
    did to the one on whom the spell was cast. The second type is nashrah by 
    means of ruqyah, ta’awwudhaat (prayers seeking refuge with Allaah) and 
    permissible du’aa’s and remedies. This is permissible and is in fact 
    mustahabb. End quote. 

    Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in
    al-Qawl al-Mufeed (2/70): 

    In this hadeeth the Messenger  (peace and blessings of 
    Allaah be upon him) stated the ruling on nashrah (undoing spells) and stated 
    that it is the work of the shaytaan, so it goes without saying that it is 
    haraam. Rather this is more emphatic than saying that it is haraam, because 
    connecting it to the work of the devils implies that it is abhorrent and 
    repulsive, so it is haraam. End quote.  

    After reading this clear statement from the Messenger of 
    Allaah  (peace and blessings of Allaah be upon him), there is no room 
    for the opinion of anyone else, no matter who he is. It is not permissible 
    to suggest that there is a dispute on an issue between the Messenger  
    (peace and blessings of Allaah be upon him) and any scholar or faqeeh.  

    One of the scholars narrated from Sa’eed ibn al-Musayyab that 
    he thought it was permissible to undo a spell by means of another spell as a 
    case of necessity. But the words of Ibn al-Musayyab (may Allaah have mercy 
    on him) do not clearly indicate that it is permissible to undo a spell by 
    means of another spell, rather it may be understood that he meant undoing it 
    by permissible means. Nevertheless, Shaykh Ibn ‘Uthaymeen (may Allaah have 
    mercy on him) responded to this by saying in al-Qawl al-Mufeed 
    (2/73): But whatever the case, even if Ibn al-Musayyab thought that it was 
    permissible – and even if there were someone greater than Ibn al-Musayyab 
    whose view is not evidence in and of itself says that it is permissible – 
    that does not mean that it is permissible according to the ruling of Allaah 
    until it is checked against the Qur’aan and Sunnah. The Messenger of Allaah 
     (peace and blessings of Allaah be upon him) was asked about nashrah 
    (undoing spells) and he said: “It is the work of the shaytaan.” End quote. 

    Some of them understood Imam Ahmad’s saying that nashrah was 
    permissible as meaning that he allowed undoing a spell by means of another 
    spell. But in fact he was speaking about the ruqyah that is prescribed in 
    Islam and is permissible. 

    Shaykh Sulaymaan ibn ‘Abd-Allaah said in Tafseer al-‘Azeez 
    al-Hameed (419): Similarly, that which is narrated from Imam Ahmad about 
    nashrah being permissible is to be understood as referring to undoing spells 
    by means of ruqyahs that are prescribed in Islam. Those who think that he 
    regarded undoing spells by means of witchcraft as permissible are mistaken, 
    because there is nothing in his words to indicate that, rather when he was 
    asked about a man who undid spells he said: Some people allow a concession 
    with regard to that. Then they told him that he puts water in the pan and 
    disappears into it.  He waved his hand and said: I do not know what that is. 
    It was said to him: Do you think that such a person’s help may be sought? He 
    said: I do not know what that is. This clearly shows that nashrah is 
    forbidden when it is done in a bad way, so how about the fact that he is the 
    one who narrated the hadeeth, “It is the work of the shaytaan”? But because 
    the word nashrah (undoing spells) may refer to both that which is 
    permissible and that which is the work of the shaytaan, and they saw that he 
    regarded nashrah as permissible, they thought that he regarded as 
    permissible that which is the work of the shaytaan, but he is far above 
    doing such a thing. End quote. 

    Many of the scholars clearly stated that it is haraam to undo 
    a spell by means of witchcraft, and that necessity does not make that 
    permissible. 

    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) 
    said: Even though the Muslims disputed about the permissibility of using as 
    remedies haraam things such as dead meat and pork, they did not dispute 
    about the fact that it is not permissible to treat sickness by means of kufr 
    and shirk under any circumstances, because that is haraam in all cases. This 
    is not like uttering words of kufr and shirk under compulsion, which is only 
    permitted if he has strong faith in his heart. Speaking such words only has 
    an effect when he also believes that in his heart, but if he says them when 
    he still believes in his heart, it does not have any effect. If the shaytaan 
    knows that the one who is speaking to him does not mean what he is saying 
    then he will not help him. Moreover one may have no choice but to speak to 
    him, but there is no need to go through this route to help the one who is 
    afflicted for two reasons  : 

    1 – This way may have no effect at all, and may make it even 
    worse. 

    2 – In what is true (and permissible) there is enough so that 
    we have no need of that which is false. 

    End quote from Majmoo’ al-Fataawa (19/61). 

    Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) 
    said: 

    Some of the Hanbalis said that it is permissible to treat 
    witchcraft with witchcraft in cases of necessity, but the other view is that 
    it is not permissible, and this second view is the one that is correct. … 
    Witchcraft is haraam and constitutes kufr. Would anyone do an act of kufr in 
    order to help  people who are sick or bewitched?  

    End quote from Fataawa wa Rasaa’il al-Shaykh Muahmmad ibn 
    Ibraaheem (1/165). 

    Shaykh Muhammad al-Ameen al-Mukhtaar al-Shanqeeti said: The 
    correct view that should not be ignored with regard to this matter is that 
    there is nothing wrong with undoing witchcraft if that is done by means of 
    the Qur’aan, such as al-Mi’wadhatayn, Aayat al-Kursiy and other verses which 
    it is permissible to use as ruqyahs. But if it is done by means of 
    witchcraft or foreign phrases or things that cannot be understood, or by 
    some other thing that is not permissible, then this is not allowed. This is 
    clear and is the correct view, in sha Allaah. End quote from Adwa’ 
    al-Bayaan (4/465). 

    Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah 
    have mercy on him) was asked about the ruling on treating witchcraft with 
    witchcraft in cases of necessity. He replied: It is not permissible to treat 
    witchcraft with witchcraft, because the Prophet  (peace and blessings of 
    Allaah be upon him) was asked about nashrah (undoing spells) and he said: 
    “It is the work of the shaytaan.” Nashrah (undoing spells) means treating 
    witchcraft with witchcraft. And because undoing spells by means of 
    witchcraft involves calling upon the jinn and seeking their help, and this 
    is major shirk. Hence Allaah tells us that the two angels said to those who 
    wanted to learn from them (interpretation of the meaning): 

    “but neither of these two (angels) taught anyone (such 
    things) till they had said, ‘We are for trial, so disbelieve not (by 
    learning this magic from us)’”

    [al-Baqarah 2:102]. 

    Before this, Allaah says (interpretation of the meaning): 

    “They followed what the Shayaateen (devils) gave out 
    (falsely of the magic) in the lifetime of Sulaymaan (Solomon). Sulaymaan did 
    not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic 
    and such things that came down at Babylon to the two angels, Haaroot and 
    Maaroot”

    [al-Baqarah 2:102]

    Then Allaah says (interpretation of the meaning): 

    “but neither of these two (angels) taught anyone (such 
    things) till they had said, ‘We are for trial, so disbelieve not (by 
    learning this magic from us).’ And from these (angels) people learn that by 
    which they cause separation between man and his wife, but they could not 
    thus harm anyone except by Allaah’s Leave. And they learn that which harms 
    them and profits them not. And indeed they knew that the buyers of it 
    (magic) would have no share in the Hereafter. And how bad indeed was that 
    for which they sold their ownselves, if they but knew.

    103. And if they had believed and guarded themselves from 
    evil and kept their duty to Allaah, far better would have been the reward 
    from their Lord, if they but knew!”

    [al-Baqarah 2:102, 103]

    In these two verses there is a warning against learning 
    witchcraft or teaching it, expressed in several ways such as: stating that 
    it is the work of the shaytaan; learning it is kufr that annuls faith; it 
    may result in separation between a man and his wife, which is one of the 
    worst kinds of wrongdoing and corruption on earth; no harm or anything else 
    happens except by the will of Allaah, i.e., His universal will; this 
    learning will harm them and not benefit them; and the one who does that has 
    no share of goodness with Allaah, and this is a very stern warning which 
    should deter anyone from learning or teaching witchcraft; Allaah condemns 
    them for learning this witchcraft as He says “And how bad indeed was that 
    for which they sold their ownselves”; and Allaah tells them that this 
    deed annuls faith and piety. From all of the above it is clear to every 
    Muslim how strictly forbidden it is to learn or teach witchcraft, and how 
    much evil and harm there is in it, and in addition to that it is kufr after 
    having believed, and apostasy from Islam. We seek refuge with Allaah from 
    that. So we must beware of it. It is sufficient for the Muslim to treat 
    problems in the manner prescribed in sharee’ah and with permissible 
    remedies, instead of treating it with that which Allaah has forbidden in 
    sharee’ah. And Allaah is the Source of strength. End quote. Majallat 
    al-Da’wah, dated 10/11/1414 AH. 

    Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have 
    mercy on him) was asked about the ruling on undoing spells.  

    He replied: The correct view on undoing spells for one who 
    has been bewitched is that the issue falls into two categories: 

    1 – When it is done by means of the Holy Qur’aan, du’aa’s 
    that are prescribed in sharee’ah and permissible remedies. There is nothing 
    wrong with this because they serve an interest and do not have any negative 
    consequences, and they may in fact be required because they are beneficial 
    and not harmful. 

    2 – When the spell is undone by means of something haraam 
    such as undoing the spell by means of another spell. This is a subject 
    concerning which there was a difference of scholarly opinion, and some 
    scholars allowed it in the case of necessity. 

    And some scholars forbade it because the Prophet  (peace 
    and blessings of Allaah be upon him) was asked about nashrah (undoing 
    spells) and he said: “It is the work of the shaytaan.” Narrated by Abu 
    Dawood and its isnaad is jayyid. Based on that, undoing spells with spells 
    is haraam, and the person must turn to Allaah by making du’aa’ and humbly 
    beseeching Him to remove the harm. Allaah says (interpretation of the 
    meaning): 

    “And when My slaves ask you (O Muhammad 
    (peace and blessings of Allaah be upon him) 
    concerning Me, then (answer them), I am indeed near (to them by My 
    Knowledge). I respond to the invocations of the supplicant when he calls on 
    Me (without any mediator or intercessor)”

    [al-Baqarah 2:186] 

    “Is not He (better than your gods) Who responds to the 
    distressed one, when he calls on Him, and Who removes the evil, and makes 
    you inheritors of the earth, generations after generations? Is there any 
    ilaah (god) with Allaah? Little is that you remember!”

    [al-Naml 27:62]

    And Allaah is the Source of strength. End quote from 
    Fataawa al-Shaykh Ibn ‘Uthaymeen (1/238, 239). 

    The  Standing Committee was asked about the ruling on undoing 
    a spell with another spell and they replied: 

    That is not permissible, and the basic principle concerning 
    that is that which was narrated by Imam Ahmad and Abu Dawood from Jaabir 
    (may Allaah be pleased with him) who said: The Messenger of Allaah  
    (peace and blessings of Allaah be upon him) was asked about nashrah (undoing 
    spells) and he said: “That is the work of the Shaytaan.” 

    Natural remedies and remedies prescribed in sharee’ah are 
    sufficient: “Allaah has not sent down any disease but He has also sent down 
    a cure; those who know it know it, and those who do not know it do not know 
    it.” The Messenger of Allaah  (peace and blessings of Allaah be upon 
    him) enjoined treating disease, but he forbade treating disease with haraam 
    things. He  (peace and blessings of Allaah be upon him) said: “Treat 
    disease, but do not treat disease with haraam things.” And it was narrated 
    that he  (peace and blessings of Allaah be upon him) said: “Allaah does 
    not put your healing in something haraam.” End quote. 

    Fataawa Muhimmah li ‘Umoom al-Ummah 
    (107, 106). 

    Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan al-Jibreen (may Allaah 
    preserve him) said:  

    It is not permissible to undo a spell with another spell, by 
    asking the practitioner of witchcraft to undo his work which is witchcraft, 
    because that implies approval of him and his work, when in fact he is to be 
    executed once it is known and proven that he is a practitioner of 
    witchcraft. The hadd punishment is striking with the sword. Similarly, it is 
    not permissible to go to another practitioner of witchcraft to ask him to 
    undo that spell, because that also implies approval of him, which is like 
    approving of his actions. End quote. 

    Shaykh Saalih al-Faqzaan (may Allaah preserve him) was asked 
    about the ruling on undoing a spell with another spell. He replied: 

    As for undoing a spell with another spell, many scholars have 
    stated that this is not permissible, because treatment should only be with 
    that which is halaal and permissible. Allaah does not put the healing of the 
    Muslims in that which He has forbidden to them. The Prophet  (peace and 
    blessings of Allaah be upon him) said: “Treat sickness but do not treat it 
    with anything that is haraam.” 

    And it was narrated that Ibn Mas’ood (may Allaah be pleased 
    with him) said: Allaah has not put your cure in something that He has 
    forbidden to you. Among the most forbidden things is witchcraft, so it is 
    not permissible to treat sickness with it or to undo spells with it. Rather 
    spells are to be undone by means of permissible remedies, Qur’aanic verses 
    and du’aa’s narrated in the Sunnah. This is how spells may be undone. End 
    quote from al-Muntaqa min Fataawa Fadeelat al-Shaykh Saalih al-Fawzaan 
    (2/132, 133).